01.001 Variances
Textual variants pertaining to the critical edition.
Triumphant is Vyāsa, the son of Parāśara and delight of Satyavatī’s heart, whose lotus-like lips provide the nectar of speech, drunk by the world.
The wish-fulfilling tree Viṣṇu, whose roots are firmly established in dharma, whose trunk is the Vedas, whose branches abound with the Purāṇas, whose flowers are sacrifices and whose fruit is liberation, triumphs.
I bow to Dvaipāyana, the sole son born as a part of Nārāyaṇa, the treasure of the Veda, the great sage of endless glory, called the sixth and beginning from the grandfather.
May the Mahābhārata, the pure lotus that springs from the speech of Parāśarya (Vyāsa)—whose strong fragrance is the meaning of the Gītā, whose filaments are many different narratives, made known through the telling of stories of Hari, and which is joyfully tasted day by day by the virtuous (like bees), and which destroys the impurities of the Kali age—bring welfare to us.
Who in the Krita yuga attained whiteness, in the Treta yuga redness, in the Dvapara yuga tawny color, and in Kali yuga, the Lord assumed blackness; whom sages with [unclear]-teeth, who is sung by yogis, who is Brahmā, or Hara, or Śiva, whoever he may be, to him I offer my obeisance.
I bow to Vyāsa, who is the great-grandson of Vasiṣṭha, the grandson of Śakti, the sinless one, the son of Parāśara, the father of Śuka, and a treasure of asceticism.
Brahmā was not four-faced, Hari was of only two arms, Śaṁbhu was without a forehead eye — such was Lord Bādarāyaṇa.
Salutations to Vyāsa, who is the embodiment of Viṣṇu, to Viṣṇu in the form of Vyāsa, the one who is the repository of spiritual knowledge and the son of Vasiṣṭha. Salutations again and again.
Cloud-dark in complexion, with matted locks of tawny hair, tall, staff in hand, clad in black antelope skin.
May the son of Parāśara, chief among poets, who directly purifies the worlds, reveal his form in the sections (of this work).
They know that Brahman, whose mere remembrance removes inauspicious things and spreads auspiciousness among men, to be auspicious.
Righteousness increases by praising Yudhiṣṭhira, and sin is destroyed by praising Vṛkodara (Bhīma).
The enemy is destroyed by praising Dhanañjaya; no diseases arise for those who recite about the two sons of Mādrī.
I bow to the feet of Sarasvatī, to the lord of Śrī, to the lord of Umā, to the lord of lights, to the lord of hosts, and to the sages headed by Bṛhaspati.
Nārāyaṇa, the preceptor of the gods, the sole lord of the world, dear to devotees, and revered by all beings.
I salute the primordial, all-pervading Lord, who is unborn, free from the three qualities, the destroyer of worldly existence, and who is worshipped by asuras, suras, and siddhas.
He said to all those sages: "I am blessed today by seeing you. I know all the Vyāsa’s accounts collected regarding dharma and artha. I will tell them to you, O best of twice-born; let the ascetics listen today." When his words were heard, the dwellers of Naimiṣāraṇya (attended).
Having thus been asked, Lomaharṣaṇa rightly and properly spoke, delivering eloquent words based on their deeds, in that spacious assembly of the sages of purified souls.
I have heard the story of Bharata, which bestows dharma, kāma, artha, and mokṣa. When asked by Janamejaya, Vaiśampāyana recited it before the righteous and great sages, on the order of Vyāsa. I have indeed heard the story of Bharata, expanded with the import of the Vedas; there, I have come to know the entire Bharata story from the very beginning.
Obeisance to that blessed Vyāsa of boundless splendor, by whose grace I narrate this story of Nārāyaṇa. Visiting all spiritual retreats and bathing in all sacred waters does not yield as much merit, O Sūta, as listening to the tale of Nārāyaṇa. There is none equal to Nārāyaṇa, there has been none, and none will be. By this true statement, I accomplish all my aims.
At the holy foot of the Himalaya, in a sacred mountain cave, having purified his body, the righteous Vyasa, possessing purity and self-control, seated upon a darbha grass mat, with a peaceful mind devoted to austerity, examined the course of the Bharata's history through dharma. Entering union through knowledge, he saw everything within.
Thus indeed, this collection section was previously arranged by the great sage, furnished with steps in some way, and for this purpose this collection as heard has been set forth. Having heard this, all that has been recounted will be known by people in the world.
This supreme Bhārata, called the 'hundred-thousand (verses)', consisting of meritorious deeds and episodes, should be learned and heard.
He created another compilation comprising sixty hundred thousand. Three hundred thousand (verses) are established in the world of the gods; fifteen are declared in the rites for the ancestors; fourteen among the demons and yakṣas; but one hundred thousand (verses) are established among men.
Here, in this human world, Vaiśaṃpāyana has spoken. He is the righteous-souled student of Vyāsa, the best among all knowers of the Vedas. Know indeed that I have spoken one hundred thousand (verses).
The sage Vaiśaṁpāyana recited to King Janamejaya, the powerful-armed son of Parīkṣit.
Then, after hearing the instruction about dharma from her husband, the beloved Pṛthā (Kuntī), using those mantras, invoked Dharma, Anila, and Indra, desiring sons. Mādrī, having learned the secret mantra, also invoked the Aśvins. Thus, all the sons of Pṛthā were born from Kuntī and Mādrī through the mantra.
After all the great-hearted Pāṇḍavas were born, Pāṇḍu, together with Mādrī, died at the sacred Śataśṛṅga mountain due to the power of the sage's curse.
Variegated clothes, blankets and coverings, woolen blankets, animal-skin covers, gems, and coarse bedspreads.
When I heard that the five sons of Pṛthā had escaped from the house of lac, together with Kuntī and joined by Vidura for the fulfillment of their purpose, I no longer hoped for victory, O Saṃjaya.
Sañjaya, when I heard that Draupadī in the arena was won by Arjuna after he pierced the target, and that the heroes, the Pāñcālas and the sons of Pāṇḍu, were thus united, I did not hope for victory at that time.
When I heard that Bhīmasena had killed Jarāsandha, the foremost among the Māgadhas, who was blazing amongst the kṣatriyas, with his arms, then, O Saṃjaya, I no longer hoped for victory.
O Sañjaya, when I heard that in their conquest of the directions the sons of Pāṇḍu had overpowered and subjugated the kings and had performed the great Rājasūya sacrifice, from that time I did not hope for victory.
When I heard that Maya had made, with splendor, the essence of all the universe for the king, and that the mace was given to Bhimasena, I no longer expected victory, O Sanjaya.
O Sañjaya, when I heard that the slow-witted gambler had thrown together a heap of garments there, and Duḥśāsana had left, and there was indeed no conclusion, then I no longer hoped for victory.
When I heard Draupadī, speaking about exile, her throat choked with tears and weeping, determined to go with her husband and not stay here, then indeed I did not hope for victory, O Saṃjaya.
O Saṃjaya, when I heard that the sons of Pṛthā, while living in the forest, had come together with ancient great sages who, along with their followers, were worshipping them and had become their friends, I did not hope for victory.
O Sañjaya, when I heard that the Kālakaeyas and the Paulomas, made arrogant by a boon and who were invincible even by the gods, were defeated by Arjuna, at that time I no longer hoped for victory.
O Sanjaya, when I heard that the crowned destroyer of foes had gone to slay the Asuras, and that, his purpose accomplished, he had returned from Indra's world, then I no longer hoped for victory.
O Saṃjaya, when I heard that the son of Pāṇḍu had set out on a pilgrimage accompanied by Romaśa, and then when news of Arjuna’s acquisition of weapons came, from that point I lost hope for victory.
O Saṃjaya, when I heard that Draupadī had not been taken away by the Sindhu prince and was freed by Arjuna, and that Jayadratha, though spared, remained alive, then I no longer hoped for victory.
O Sañjaya, when I heard that my people did not recognize the sons of Pāṇḍu living in disguise with Kṛṣṇā in the kingdom of Virāṭa, then I no longer had any hope for victory.
O Sañjaya, when I heard that my sons, despite their various efforts, could not detect the skilled Pārthas—who were like fire—while they were in incognito exile, I then lost hope for victory.
O Sañjaya, when I heard that Bhīmasena had slain the chief of the Kīcakas along with his hundred brothers in battle for Draupadī's sake, then I began to hope for victory.
O Sañjaya, when I heard that the Pāṇḍu sons, skilled and aided in battle by Bhīmasena, were dwelling unseen by various strategies, at that time I did not expect victory.
O Sañjaya, when I heard that Bhīmasena drank the blood of his brother Duḥśāsana in battle, and that no one was able to restrain Bhīma, at that time I lost all hope for victory.
O Saṃjaya, when I heard that Bhima, terrible in battle and of fearful deeds, had drunk the blood of the prince after piercing his chest, then, charioteer, I no longer hoped for victory.
If I do not revive him, as is Hari's promise, then I do not expect victory, O Sañjaya.
O charioteer, having understood, today I am without wisdom and tormented, deprived also of sons and grandsons; reflecting today with a mind bereft of wisdom, I do not know what duty is, O charioteer.
The assembly of great souls was destroyed by the force of time; the cause of this was my son.
Time stays awake while others sleep; time is indeed hard to surpass.
Sañjaya said.
The wise do not grieve, O king, since the past and future also exist in the present; for Time is truly the destroyer of the world.
Having thus spoken to the king, Saṃjaya fell silent. Dhṛtarāṣṭra, upon hearing this, composed himself with resolve, understanding it to be the judgment of Dvaipāyana, he, the wisest among the wise.
If India, the Sun, and the Moon did not exist, what would be the condition of a world blinded by the darkness of ignorance?
The Mahābhārata moon was produced for the welfare of the world by one who, having applied the churning of intellect, drew it from the great ocean of the Veda.
From the time when the Mahābhārata, which is greater than the four Vedas together with their secrets, appeared, it has been so called in this world.
Extra verses in the Kumbhaghoṇa edition:
I bow to Nārāyaṇa, the guru of the gods, the sole Lord of the universe, beloved of devotees, honored by all worlds, free from the three guṇas, unborn, all-pervading, the primordial Lord, the destroyer of worldly existence, who is worshipped by the devas, asuras, and siddhas. (1-1-2)
Saluting Dharma the great, and Kṛṣṇa the creator, and after paying respects to the Brāhmaṇas, I will expound the eternal dharmas. (1-1-3)
O best of twice-born, I shall tell you today all the stories of Vyāsa, collections noble with righteousness; let the ascetics listen. (1-1-8)
Thus, when he was asked, Romaharṣaṇa spoke appropriately and truly, uttering an eloquent speech based on their deeds. (1-1-14)
In that vast assembly of sages whose minds have been purified. (1-1-15)
I offer reverence to that divine Vyāsa, of boundless splendor; by whose grace I shall relate this story of Nārāyaṇa. (1-1-32)
The narration of Nārāyaṇa yields greater results than even visiting all hermitages and bathing in all sacred waters. (1-1-33)
There is none equal to Nārāyaṇa; nor has there been, nor will there be. By this truthful statement, I accomplish all purposes. (1-1-34)
At the holy foot of the Himalayas, in a pure mountain cave, the virtuous one purified his body and sat upon a seat of darbha grass. (1-1-39)
Vyāsa, pure and self-controlled, with a peaceful mind, abiding in penance, having examined the course of that history of the Bharata by righteousness. (1-1-40)
He, having entered yoga by means of knowledge, saw all things within. (1-1-41)
This excellent Mahābhārata, consisting of one hundred thousand verses of meritorious deeds along with stories, is to be known and heard. (1-1-77)
Having completed the task relating to the foremost of narrations, Dvaipayana, the master, pondered thus: “How should I teach the disciples here?” (1-1-80)
Having perceived that thought of Dvaipāyana, the sage, Brahmā, the Blessed One, teacher of the world, himself came there. (1-1-81)
For the satisfaction of the sage and with the desire for the welfare of the worlds, upon seeing him, he stood astonished, with joined palms, and bowing in reverence. (1-1-82)
He arranged a seat, being surrounded by all the groups of sages. (1-1-83)
A golden child was seated on that supreme seat; but, having turned around near the seat, the son of Vāsava (Indra) stood there. (1-1-84)
Then, having been permitted by Brahmā Parameṣṭhin, Kṛṣṇa, being pleased and with a pure smile, sat down near the seat. (1-1-85)
He of great splendour said to Brahmā, the Supreme Lord: "O revered one, this poem, greatly honoured, has been composed by me." (1-1-86)
The secret of Brahman, the Vedas, and whatever else was established by me—including the elaboration of the Vedas along with all their branches and Upaniṣads—(1-1-87)
Whatever is referred to as the opening and closing (of the eyes) in the history and Purāṇas, that is threefold time: past, present, and future. (1-1-88)
The determination of the presence and absence of old age, death, fear, and disease, as well as the characteristics of various kinds of dharma and the stages of life. (1-1-89)
(He expounded) the institution of the four social orders and the entirety of the Purāṇas, as well as austerity, brahmacarya, the earth, and the moon and sun. (1-1-90)
The measurement of planets, constellations, and stars, as well as the ages, as well as the Ṛk, Yajus, Sāman, and the spiritual essence of the Veda, are described likewise. (1-1-91)
The study of logic, medicine, charity, as well as the Pāśupata doctrine—all these, thus, are not confined to a single source: a birth known as both divine and human. (1-1-92)
Praise of sacred fords, holy places, regions, rivers, mountains, forests, and of the ocean. (1-1-93)
Who knows the battle skills recounted in the Purāṇas and the divine Kalpas, the various types of statements, and the order of worldly affairs. (1-1-94)
Even though the all-pervading entity has indeed been expounded, there is yet no author of this that exists on earth. (1-1-95)
Brahmā said. (1-1-96x)
I consider you to be higher even than Vasiṣṭha, the foremost among sages distinguished by austerity, because of your experience of secret wisdom. (1-1-96)
From your birth, I know you to be a truthful and brahmavādin woman; and because you said "Let it be a poem", therefore, it shall become a poem. (1-1-97)
Poets are not capable of distinguishing the qualities of this poem; in distinguishing, (it is) like the remaining three āśramas compared to the householder. (1-1-98)
The world would be insensible, blind, deaf, mad, and plunged in darkness if it were not made to shine by you with the fire of knowledge. (1-1-99)
For the world blinded by darkness and enveloped by its own actions, by means of rods of the ointment of knowledge, a festival—the opening—of the eye of intellect was made. (1-1-100)
O sun of Bhārata, by your compact and comprehensive recitation for the purposes of dharma, artha, kāma, and mokṣa, the darkness of men is dispelled. (1-1-101)
The gladdening of intellect for men who are gentle like water-lilies has been accomplished by the full moon of the Purāṇa, which is illuminated by the Vedic moonlight. (1-1-102)
By the lamp of history that removes the covering of delusion, the entire inner chamber of the world has been revealed just as it is. (1-1-103)
Indeed, it has the summary chapter as its seed, is rooted in the Pauloma and Āstīka sections, is expanded by the Saṁbhava section, and is characterized by the distinctive Sabhāparva. (1-1-104)
Endowed with the form of the Āraṇya Parva, with the essence of the Virāṭa and Udyoga Parvas, having the great branch of the Bhīṣma Parva, and bearing the leaves of the Droṇa Parva. (1-1-105)
With the white flowers of the Karna-parvan, the fragrances of the Śalya-parvan, the honey resting place of the Strī-parvan, and the great fruit of the Śānti-parvan. (1-1-106)
One who has the essence of the aśvamedha sacrifice, who resorted to the hermitages, who provided a concise narration of the Mausala episode, and who was attended by virtuous brahmins. (1-1-107)
He will be one whom all the chief poets depend upon; like Parjanya, an inexhaustible tree of bounty for all beings. (1-1-108)
O sage, Gaṇeśa may be remembered for the purpose of writing poetry. (1-1-109)
Sauti said. (1-1-110x)
Having thus spoken to him, Brahmā, the venerable creator of the world, went to his own abode together with groups of ṛṣis and gods. (1-1-110)
Then Vyāsa, the son of Satyavatī, recalled Heramba. (1-1-111)
Merely by being remembered, Lord Gaṇeśa, the fulfiller of the devotees' contemplations, arrived there, the Lord of obstacles, where Vedavyāsa was present. (1-1-112)
Honored and seated, then Vyāsa addressed, "O sinless one, become the scribe of this Bhārata, O leader of the gaṇas."
Of that which is being uttered by me and of that which is conceived by the mind, (both are included). (1-1-113)
Hearing this, Vighneśa said, "If my pen does not pause even for a moment while writing, then I would truly be the author." (1-1-114)
Vyāsa also, not understanding that divine one, spoke: "Do not write anywhere." Having said "Om," Gaṇeśa too indeed became the scribe. (1-1-115)
Then, out of curiosity, the sage formed the structure of the text in a hidden way, in which, by a vow, the sage Dvaipāyana declared this. (1-1-116)
There are eight thousand verses and eight hundred verses; I know them, Śuka knows, and whether Sañjaya knows or not.
O sage, even today that riddle of the verse remains tightly knotted and strong; it is not possible to unravel its meaning, for it is concealed and shrouded. (1-1-118)
Even while the all-knowing Ganesha sat reflecting for a moment, during that time Vyāsa too composed many other verses. (1-1-119)
I shall describe the emergence of the branches, flowers, and fruit of that tree, imbued with sweet and pure sap, indestructible even to the immortals. (1-1-120)
Fifteen are mentioned in the ancestor rites, fourteen in the rites for the rākṣasas and yakṣas, but among humans, one hundred thousand is established. (1-1-123)
Vaiśampāyana, the sage, recited (the story) to the king—the great-souled son of Parīkṣit, named Janamejaya. (1-1-125)
But in this human world, Vaiśampāyana spoke—he who was Vyāsa’s righteous-souled disciple and the foremost of all knowers of the Vedas. (1-1-126)
But know that the one hundred thousand (verses) have indeed been spoken by me. (1-1-127)
Yudhiṣṭhira is a great tree formed of dharma; Arjuna is its trunk, Bhīmasena its branches; the sons of Mādrī are its abundant flowers and fruits, and Kṛṣṇa, Brahma, and the Brāhmaṇas are its roots. (1-1-129)
Pāṇḍu, having conquered many lands by battle and valor, then dwelt in the forest, accustomed to hunting, just so. (1-1-130)
He suffered a severe misfortune due to the death by mating of a deer. From the very birth of the sons of Pṛthā, there was the established order of conduct and rites. (1-1-131)
Then Pṛthā, the beloved wife, having assumed the secret knowledge of Dharma, with the desire for a son, invited Dharma, Wind, and Indra by means of that (mantra or knowledge). (1-1-133)
But, united with Mādrī and due to the power of a sage's curse, Pāṇḍu died at the greatly holy Śataśṛṅga, the great mountain.' (1-1-136)
Variegated garments, cloaks and coverings, blankets, deer-skins, jewels, as well as bedspreads for mendicants. (1-1-154)
O Sañjaya, when I heard that the five sons of Kuntī had escaped from the house of lac together with Kuntī, and that Vidura had joined them for the attainment of their own ends, then I no longer hoped for victory. (1-1-174)
O Saṃjaya, when I heard that Draupadī, in the midst of the arena, after the target had been pierced and she had been won by Arjuna, was united with the heroic Pāñcālas and the sons of Pāṇḍu—then I did not hope for victory. (1-1-175)
O Sañjaya, when I heard that Jarāsandha, the foremost of the Magadhas, gleaming in the center of the arena, was slain by Bhīmasena with his own two arms, then I no longer hoped for victory. (1-1-176)
O Saṁjaya, when I heard that, during the conquering of the directions by the sons of Pāṇḍu, the kings were overpowered and brought under control, and the great Rājasūya sacrifice was performed, then I did not hope for victory. (1-1-177)
When I heard that the foolish gambler threw together a heap of garments there and Duḥśāsana had gone, I did not hope for victory at that time, O Saṃjaya. (1-1-179)
O Saṃjaya, when I heard that Dhananjaya, residing in heaven, directly received the divine weapon from Indra, studying it as was appropriate, praised and firm in truth, then I did not expect victory.
O Sañjaya, when I heard that the crowned one, destroyer of foes, had gone to kill the asuras, and had returned from Indra's world with his purpose fulfilled, I no longer hoped for victory. (1-1-187)
O Sañjaya, when I had heard that Pandu's son had set out on a pilgrimage with Lomaśa, and had also obtained the secret of the dice from Bṛhadaśva, I no longer hoped for victory. (1-1-188)
O Saṁjaya, when I heard that the mighty sons of Pṛthā had come together with Vaiśravaṇa to that region inaccessible to men, then I did not predict victory. (1-1-189)
O Sañjaya, when I heard that the chief of the Kīcakas was slain along with his hundred brothers by Bhīmasena for Draupadī's sake on the battlefield, then I did not expect victory.
O Sanjaya, when I heard that the chief warriors of my people were defeated by Dhananjaya alone, while he was staying in the kingdom of Virata, I no longer hoped for victory. (1-1-194)
O Sañjaya, when I heard of the plan made by Karṇa and Duryodhana to restrain Keśava, and saw him manifesting himself in many forms, at that moment, I did not expect victory. (1-1-200)
When I heard that the extremely valiant and unconquerable Bhishma in battle had been slain by Arjuna, with Shikhandin placed in front, then I no longer hoped for victory, O Sanjaya. (1-1-208)
When I heard that Karṇa, who was extremely valiant and invincible in battle, had been slain by Arjuna during that divinely mysterious conflict among brothers, then, O Saṃjaya, I no longer hoped for victory. (1-1-229)
Dhritarashtra also, upon hearing that, relied exclusively on steadfastness, thinking, "By fortune this has arrived," for he was the foremost among wise men. (1-1-278)
For the welfare of all beings and out of compassion, the best of sages, Kṛṣṇadvaipāyana (Vyāsa), spoke the holy Upanishad here. (1-1-279)
The variant reading verses in the Kumbhaghona edition.
Having reached that hermitage, he addressed all the sages dwelling in Naimisharanya, saying: `Blessed am I today by having seen you.' (1-1-7)
Having heard his words, the ascetic dwellers of Naimisha forest assembled there to listen to the various stories. (1-1-9)
Policies of the lineage of Bharata, and indeed its entire expansion; all the histories with explanations, and also the various traditions recounted. (1-1-63)
Here the definition of the treatise, after going through everything, is given. 'In brief, of the itihāsa, it will later speak in detail.' (1-1-64)
Then the master gave sixty hundred-thousands to other suitable disciples and composed another saṃhitā. In the world of the gods, thirty hundred-thousands are also established. (1-1-122)
Mādrī, having received that secret, also invoked the Aśvins; thus, all the sons of Pṛthā were born from Kuntī and Mādrī through mantras. Along with ascetics, they grew up protected by their mothers. (1-1-134)
Vyāsa and Keśava cursed the son of Drona with mutual curses. Realizing this, I, devoid of wisdom, today, O charioteer, am indeed tormented, bereft of my sons and grandsons. (1-1-240)
The pitiable Gāndhārī, bereft of her sons and grandsons, likewise the bride deprived of her fathers and brothers—by the sons of Pāṇḍu, this difficult deed was accomplished; again, by them the kingdom, without rivals, was attained. (1-1-241)
Gāvalgaṇi, the wise, spoke this greatly meaningful statement. (1-1-247)
Yayāti, who was himself caused by the gods to perform auspicious deeds, whose land is marked with altars and sacrificial posts and abounds in sacrificial sites. (1-1-254)
You should not abandon the designation for past and future states, or for those existing at present, knowing them as produced by time. (1-1-276)
The learned and the foremost poets in the world and in the Purāṇas declare: the study of the Mahābhārata is virtuous; even studying a single quarter of a verse with faith completely purifies all sins. (1-1-280)
Just as nectar is to herbs, so is the Āraṇyaka to the Vedas; as the ocean is the best among lakes, the cow is the most excellent among quadrupeds. (1-1-291)
Long ago, indeed, all the gods gathered and weighed with a balance—when something was found greater than the four Vedas that contain the secrets. (1-1-298)
From that time onward, in this world, it is called the Mahābhārata; because, being greater and weightier, it surpasses all others. (1-1-299)
Additional sections of the M. N. Datt-edition.
Thus, when asked, Raumaharṣaṇi, endowed with eloquent speech, gave a proper reply, fittingly relating a statement based upon their deeds. (8)
He pondered again and again, "How should I teach the disciples here?" Understanding this thought of the sage Dvaipāyana, (56)
There, Brahmā, the venerable teacher of the worlds, himself came for the favor of that sage and for the welfare of the worlds. (57)
Seeing him, astonished and with hands joined in reverence, bowed and standing, he arranged a seat, surrounded by all the groups of sages. (58)
A golden child was seated on that excellent seat; but after turning around, the son of Vāsava stood near the seat. (59)
Then, when permitted by Brahmā, the supreme creator, Kṛṣṇa, being pleased and with a pure smile, sat down near the seat. (60)
He of great splendor said to Brahmā, the supreme lord: 'O revered one, this poem composed by me is most highly esteemed.' (61)
The secret of the Vedas concerning Brahman, and whatever else I have established; along with the limbs, the Upaniṣads, and the elaborate procedures of the Vedas. (62)
The opening and closing (of the eyes) pertaining to itihāsa and ancient sources, which (is) designated as past, present, and future—this is called the threefold division of time. (63)
Determination about old age, death, fear, disease, existence and non-existence, and the characteristics of the various duties and the disciplines of the āśramas. (64)
The arrangement of the four social classes, the complete Purāṇas, austerity, celibacy, the earth, as well as the moon and the sun. (65)
The measures of planets, constellations, and stars, together with ages, the ṛc, yajuṣ, and sāman verses, as well as the spiritual knowledge of the Veda, are similarly (described). (66)
Instruction in justice, medicine, gifting, and the Pāśupata doctrine, likewise—because of these, the birth that is called 'divine-human' is considered to be equal. (67)
The praise of sacred fords and holy places, of regions, rivers, mountains, forests, and the ocean. (68)
Who indeed knows the battle skills of the ancients and the divine, the legends, the various kinds of sentences, and the order of worldly conduct. (69)
Even though the all-pervading reality has been set forth, there is no writer of it existing on earth. (70)
I think you are indeed superior even to those distinguished by asceticism and among the multitude of sages, by your realization of secret knowledge. (71)
From your birth onward, I know that your word is truthful and devoted to Brahman. Since you have called it a "poem", therefore, it will be known as a poem. (72)
Of this poem, poets are not capable of providing a special characterization. Just as, in describing the householder, the remaining three āśramas (orders of life) are (ineffectual) likewise. (73)
O sage, for the purpose of writing the poem, may Gaṇeśa be remembered. Thus having said this to him, Brahmā went to his own abode. (74)
Then Vyāsa, the son of Satyavatī, remembered Heramba. Simply upon being remembered, lord Gaṇeśa fulfills whatever is contemplated by his devotees. (75)
There, the lord of obstacles came to where Vedavyāsa was present; having been worshipped and seated, and then addressed by Vyāsa, O sinless one. (76)
Be the author of this Bhārata, you chief of the group, of what is being recited by me and conceived in the mind. (77)
Hearing this, the lord of obstacles (Ganesha) said: "If my pen does not pause for a moment while I am writing, then only will I be the scribe." (78)
Vyāsa, not realizing it was the deity, said to him, "Do not write anywhere." After saying "om," Gaṇeśa indeed became the scribe. (79)
Then the sage, out of curiosity, made the hidden knot of composition, in which the sage Dvaipāyana spoke this with a vow. (80)
There are eight thousand verses, and eight hundred verses as well; I know them, Śuka knows them, and Sañjaya may or may not know. (81)
O sage, even today that śloka-enigma remains firmly knotted, and the meaning cannot be penetrated because of its secrecy and depth. (82)
Although Gaṇeśa is all-knowing, as he paused to reflect for that moment, Vyāsa meanwhile composed many other verses as well. (83)
You are the opener of eyes with rods anointing the ointment of knowledge, for people who are blind by the darkness of ignorance, moving about in the world. (84)
O sun of the Bhārata! By your concise and detailed narration for the sake of dharma, artha, kāma, and mokṣa, the darkness of mankind is dispelled. (85)
The full moon that is the Purāṇa reveals the moonbeams of the Vedas, and by this, the white lotuses of human intellect are also illuminated. (86)
By the lamp of history, which destroys the covering of delusion, the entire womb-house of the world has been illuminated just as it is. (87)
Indeed, its source lies in the collection-chapter, with its roots in the Pauloma and Āstīka sections, its branches extending in the Sambhava section, and it is filled with complexities in the Sabhāparvan. (88)
Possessing the form of the Āraṇya Parva, endowed with the essence of the Virāṭa and Udyoga Parvas, with Bhīṣma Parva as its great branch and adorned with the leaves of Droṇa Parva. (89)
Adorned with the white flowers of the Karṇa-parva, the sweet fragrance of the Śalya-parva, taking repose upon the whorl of Strī-parva like a thorn-apple, and bearing the great fruit that is Śānti-parva. (90)
Having the nectar of the aśvamedha as its essence, resorting to hermitage abodes, giving a summary of the Mausala legend, and being served by exalted twice-born persons. (91)
He will become, for all the chief poets, one whom they derive sustenance from—just as the rain cloud is to all beings, an inexhaustible tree of bounty. (92)
I will describe that tree, whose flowers and fruits appear perpetually, endowed with a delicious and pure essence, and which cannot be destroyed even by the immortals. (93)
Thirty hundred thousand (i.e., three million) are established in the world of the gods; fifteen are said in the pitṛ realm, among the Gandharvas fourteen. (105)
Yudhishthira, who is composed of righteousness, is like a great tree; Arjuna is its trunk, Bhimasena its branches, the sons of Madri are its flourishing flowers and fruits; and its root is Krishna, along with the Absolute and the Brahmins. (109)
Pāṇḍu, after conquering many lands with his intellect and valor, lived in the forest with the sages, enjoying the pursuit of hunting. (110)
Because of the killing of the deer during the hunt, he suffered a serious calamity. From their very birth, the sons of Pṛthā followed the prescribed order of conduct there. (111)
There were variegated garments, outer wraps and coverings, blankets, skins, jewels, and even coverings for the poor. (131)
When I heard that the five sons of Pṛthā, together with Kuntī, had escaped from the house of lac, and that Vidura was with them for their own success, then, O Sañjaya, I no longer hoped for victory. (151)
O Sañjaya, when I heard that Draupadī, in the midst of the arena, had been won by Arjuna, who had pierced the target, and was united with the heroic Pāñcālas and the Pāṇḍavas, then I no longer hoped for victory. (152)
O Sañjaya, when I heard that Jarāsandha, the foremost of the Māgadhas, blazing (with energy) during the meal, was slain by Bhīmasena with his (own) two arms, from then on I did not hope for victory. (153)
O Sañjaya, when I heard in their conquest of the directions that the sons of Pāṇḍu had overpowered and subdued the kings and had performed the great Rājasūya sacrifice, at that time I had no hope for victory. (154)
O Saṃjaya, when I heard that the foolish gambler Duḥśāsana had scattered a heap of garments there and left, and that matters had not reached their conclusion in that way, at that time I no longer hoped for victory. (156)
When I heard that the Kālakeyas and those Paulomas, having become arrogant due to a boon and invincible to the gods, had been defeated by Arjuna, I did not expect victory, O Sañjaya. (162)
When I heard that he who wears the crown, the tormentor of enemies, had set out for the destruction of the asuras, and, having fulfilled his purpose, had returned from Indra's realm, then, O Saṃjaya, I no longer hoped for victory. (163)
When I heard that my people did not recognize the sons of Pāṇḍu, who were living in disguise with Kṛṣṇā in the kingdom of Virāṭa, then I did not hope for victory, O Saṃjaya. (167)
O Saṃjaya, when I heard that Kṛṣṇa had come to the Kurus for the people's welfare, seeking peace, tried to make peace, and left with his purpose unaccomplished, at that time I no longer hoped for victory. (173)
O Sañjaya, when I heard, in battle, that the son of Āpagā (Bhīṣma) had himself appointed his own death, and the sons of Pāṇḍu, joyful, did that, then I no longer hoped for victory. (181)
O Saṃjaya, when I heard that Bhīmasena drank the blood of his brother Duḥśāsana on the battlefield, and that Bhīma was not restrained by anyone, then I no longer expected victory. (202)
Having thus consoled Dhritarashtra, the lord of men, who was afflicted with grief for his son, the charioteer Gāvalgaṇi then made him composed. (250)
Textual variants in the M. N. Datta edition.
Vyāsa, the great sage and son of Parāśara, wise, steadfast in vows, and master among seers, having composed that most excellent tale, (thus narrated it). (55)
Vyāsa, the venerable sage, truly spoke of Vidura's wisdom, Kuntī's steadfastness, Vāsudeva's majesty, the truthfulness of the Pāṇḍavas, and the wicked conduct of the sons of Dhṛtarāṣṭra; this (Mahābhārata) is a hundred thousand verses of auspicious acts. (100)
The first and best Mahābhārata, to be understood together with subsidiary stories, was compiled as the Bhārata collection of twenty-four thousand verses. (101)
Then the lord gave to other suitable disciples; he made another Saṃhitā sixty times a hundred thousand in extent. (104)
One hundred thousand are established among men; Nārada recited it to the gods, and Asita and Devala to the ancestors. (106)
Śuka indeed caused the gandharvas, yakṣas, and rakṣasas to hear, but in this human world, Vaiśampāyana spoke (this). The righteous Vaiśampāyana, disciple of Vyāsa, and the greatest among all knowers of the Vedas. Know that one hundred thousand verses were spoken by me. (107)
Beholding him thus speaking, distressed and lamenting, the king, sighing like a serpent and repeatedly bewildered. (219)
Rama, son of Dasharatha, as well as Shashabindu, Bhagiratha, Kritavirya the greatly blessed, and likewise Janamejaya. (226)
Just as the Āraṇyaka is foremost among the Vedas and nectar among herbs, so the ocean is the best among lakes and the cow is the most excellent of four-footed creatures. (263)
Long ago, all the gods, having gathered together, weighed (something) with a balance, and it was found to be greater even than the four secret-filled Vedas. (270)
From that time onwards, in this world, it is called the Mahābhārata, because it is considered greater in magnitude and weightiness. (270)
