01.057
Core-Pancharatra-Ext: Birth of Vyasa, from Parashara and Satyavati, who has Uparichara, Suptimati, Kolahala, and Adrika as part of ancestry.
वैशम्पायन उवाच॥
Vaiśampāyana said:
राजोपरिचरो नाम धर्मनित्यो महीपतिः। बभूव मृगयां गन्तुं स कदाचिद्धृतव्रतः ॥१-०५७-१॥
There was a king named Uparicara, ever steadfast in dharma; once, while observing a vow, he set out to go hunting.
स चेदिविषयं रम्यं वसुः पौरव-नन्दनः। इन्द्रोपदेशात् जग्राह ग्रहणीयं महीपतिः ॥१-०५७-२॥
That king Vasu, the delight of the Paurava line, took possession of the delightful Cedi land at the instruction of Indra.
तमाश्रमे न्यस्तशस्त्रं निवसन्तं तपोरतिम्। देवः साक्षात्स्वयं वज्री समुपायान्महीपतिम् ॥१-०५७-३॥
Indra, the wielder of the thunderbolt, directly approached the king who dwelt in a hermitage, having laid down his arms and devoted to austerity.
इन्द्रत्वम् अर्हः राजा अयम् तपसा इति अनुचिन्त्य वै। तम् सान्त्वेन नृपम् साक्षात् तपसः संन्यवर्तयत् ॥१-०५७-४॥
Thinking that this king was indeed worthy of Indraship through his austerity, Indra directly turned him away from asceticism through gentle persuasion.
इन्द्र उवाच॥
Indra said:
न सङ्कीर्येत धर्मोऽयं पृथिव्यां पृथिवीपते। तं पाहि धर्मो हि धृतः कृत्स्नं धारयते जगत् ॥१-०५७-५॥
Let this dharma not be confused on earth, O king. Protect it, for dharma, when upheld, sustains the entire world.
लोक्यं धर्मं पालय त्वं नित्ययुक्तः समाहितः। धर्मयुक्तस्ततो लोकान् पुण्यानाप्स्यसि शाश्वतान् ॥१-०५७-६॥
Uphold the observable dharma with constant devotion and composure; being established in dharma, you will attain eternal and meritorious worlds.
दिविष्ठस्य भुविष्ठस्त्वं सखा भूत्वा मम प्रियः। ऊधः पृथिव्या यो देशस्तमावस नराधिप ॥१-०५७-७॥
You, dwelling on earth, are the dear friend of me who dwells in heaven. O king, dwell in that exalted land upon the earth.
पशव्यश्चैव पुण्यश्च सुस्थिरो धनधान्यवान्। स्वारक्ष्यश्चैव सौम्यश्च भोग्यैर्भूमिगुणैर्युतः ॥१-०५७-८॥
That land is rich in cattle, auspicious, very stable, abundant in wealth and grain, self-protecting, gentle, and endowed with delightful qualities of the earth.
अत्यन्यानेष देशो हि धनरत्नादिभिर्युतः। वसुपूर्णा च वसुधा वस चेदिषु चेदिप ॥१-०५७-९॥
This land indeed surpasses others, being endowed with wealth, gems, and the like; the earth here is full of riches — dwell in the Cedi land, O king of the Cedis.
धर्मशीलाः जनपदाः सुसन्तोषाः च साधवः। न च मिथ्या-प्रलापः अत्र स्वैरेषु अपि कुतः अन्यथा ॥१-०५७-१०॥
The people here are virtuous, content, and noble; even among the free there is no false speech — how then can it be otherwise?
न च पित्रा विभज्यन्ते नरा गुरुहिते रताः। युञ्जते धुरि नो गाश्च कृशाः सन्धुक्षयन्ति च ॥१-०५७-११॥
Men devoted to the service of elders are not separated by their father; they yoke our lean cows to the yoke and urge them onward.
सर्वे वर्णाः स्वधर्मस्थाः सदा चेदिषु मानद। न तेऽस्त्यविदितं किञ्चित्त्रिषु लोकेषु यद्भवेत् ॥१-०५७-१२॥
All castes among the Cedis, O honourable one, always abide in their own dharma; nothing in the three worlds is unknown to them.
देवोपभोग्यं दिव्यं च आकाशे स्फाटिकं महत्। आकाशगं त्वां मद्दत्तं विमानमुपपत्स्यते ॥१-०५७-१३॥
A great crystalline celestial chariot, fit for divine enjoyment, will appear for you in the sky — a sky-going vehicle granted by me.
त्वमेकः सर्वमर्त्येषु विमानवरमास्थितः। चरिष्यसि उपरिस्थः वै देवः विग्रहवानिव ॥१-०५७-१४॥
You alone, among all mortals, mounted on the finest chariot, shall move about above — like a god in embodied form.
ददामि ते वैजयन्तीं मालाम् अम्लान-पङ्कजाम्। धारयिष्यति सङ्ग्रामे या त्वां शस्त्रैः अविक्षतम् ॥१-०५७-१५॥
I bestow on you the Vaiśayantī garland made of unfading lotuses, which shall adorn you in battle, keeping you unscathed by weapons.
लक्षणं चैतदेवेह भविता ते नराधिप। इन्द्रमालेति विख्यातं धन्यमप्रतिमं महत् ॥१-०५७-१६॥
This will be your distinguishing mark here, O king — the garland of Indra, renowned as blessed, great, and without equal.
वैशम्पायन उवाच॥
Vaiśampāyana said:
यष्टिं च वैणवीं तस्मै ददौ वृत्रनिषूदनः। इष्टप्रदानम् उद्दिश्य शिष्टानां परिपालिनीम् ॥१-०५७-१७॥
Indra, the slayer of Vṛtra, gave him a bamboo staff, meant to grant wishes and serve as the protector of the virtuous.
तस्याः शक्रस्य पूजार्थं भूमौ भूमिपतिस्तदा। प्रवेशं कारयामास गते संवत्सरे तदा ॥१-०५७-१८॥
Then the king, for the worship of Indra, caused an entry ceremony to be held on earth for that staff, at the end of the year.
ततः प्रभृति च अद्यापि यष्ट्याः क्षितिप-सत्तमैः। प्रवेशः क्रियते राजन् यथा तेन प्रवर्तितः ॥१-०५७-१९॥
From that time to this very day, O king, the entry ceremony of the staff is performed by the best of kings, as instituted by him.
अपरेद्युस्तथा चास्याः क्रियते उच्छ्रयः नृपैः। अलङ्कृतायाः पिटकैः गन्धैः माल्यैः च भूषणैः। माल्यदाम-परिक्षिप्ता विधिवत् क्रियते अपि च ॥१-०५७-२०॥
On the next day, its elevation is also performed by kings — adorned with canopies, perfumes, garlands, and ornaments, encircled by garlands, and done according to proper ritual.
भगवान्पूज्यते चात्र हास्यरूपेण शङ्करः। स्वयमेव गृहीतेन वसोः प्रीत्या महात्मनः ॥१-०५७-२१॥
Here, Śaṅkara is worshipped in a humorous form, having assumed it himself out of affection for the great-souled Vasu.
एतां पूजां महेन्द्रस्तु दृष्ट्वा देवकृतां शुभाम्। वसुना राजमुख्येन प्रीतिमानब्रवीद्विभुः ॥१-०५७-२२॥
Having seen this auspicious worship for the god performed by the noble king Vasu, Indra, the mighty one, spoke with delight.
ये पूजयिष्यन्ति नरा राजानश्च महं मम। कारयिष्यन्ति च मुदा यथा चेदिपतिर्नृपः ॥१-०५७-२३॥
Those men and kings who joyfully conduct my festival and worship me as the king of the Cedis did—
तेषां श्रीः विजयः चैव स-राष्ट्राणां भविष्यति। तथा स्फीतः जनपदः मुदितः च भविष्यति ॥१-०५७-२४॥
They and their kingdoms shall enjoy prosperity and victory; likewise, their people will be flourishing and joyful.
एवं महात्मना तेन महेन्द्रेण नराधिप। वसुः प्रीत्या मघवता महाराजः अभिसत्कृतः ॥१-०५७-२५॥
Thus was King Vasu, O ruler of men, honored with affection by the great-souled Mahendra, the mighty Indra.
उत्सवं कारयिष्यन्ति सदा शक्रस्य ये नराः। भूमिदानादिभिर्दानैर्यथा पूता भवन्ति वै॥ वरदानमहायज्ञैस्तथा शक्रोत्सवेन ते ॥१-०५७-२६॥
Those men who always conduct Śakra's festival become purified, just as by gifts like land and great sacrificial offerings.
सम्पूजितो मघवता वसुश्चेदिपतिस्तदा। पालयामास धर्मेण चेदिस्थः पृथिवीमिमाम्॥ इन्द्रप्रीत्या भूमिपतिश्चकारेन्द्रमहं वसुः ॥१-०५७-२७॥
Then Vasu, the lord of the Cedis, honored by Maghavan, ruled this earth from Cedi with righteousness and performed the Indra festival out of devotion to Indra.
पुत्राश्चास्य महावीर्याः पञ्चासन्नमितौजसः। नानाराज्येषु च सुतान्स सम्राडभ्यषेचयत् ॥१-०५७-२८॥
He had five sons of great strength and immense energy, and the emperor anointed them as rulers over various kingdoms.
महारथो मगधराड्विश्रुतो यो बृहद्रथः। प्रत्यग्रहः कुशाम्बश्च यमाहुर्मणिवाहनम्॥ मच्छिल्लश्च यदुश्चैव राजन्यश्चापराजितः ॥१-०५७-२९॥
Bṛhadratha, the renowned great warrior and king of Magadha; Pratyagraha, Kuśāmba (also called Maṇivāhana), Macchilla, Yadu, and Rājanya the undefeated—
एते तस्य सुता राजन्राजर्षेर्भूरितेजसः। न्यवेशयन्नामभिः स्वैस्ते देशांश्च पुराणि च॥ वासवाः पञ्च राजानः पृथग्वंशाश्च शाश्वताः ॥१-०५७-३०॥
These were the sons of that royal sage of great brilliance, O king. They founded lands and cities bearing their own names. These five kings of Indra's line became founders of eternal, distinct dynasties.
वसन्तमिन्द्रप्रासादे आकाशे स्फाटिके च तम्। उपतस्थुर्महात्मानं गन्धर्वाप्सरसो नृपम्॥ राजोपरिचरेत्येवं नाम तस्याथ विश्रुतम् ॥१-०५७-३१॥
The great-souled king, residing in Indra’s crystalline palace in the sky, was attended by gandharvas and apsaras. He then became famed by the name Rājoparicara.
पुरोपवाहिनीं तस्य नदीं शुक्तिमतीं गिरिः। अरौत्सीच्चेतनायुक्तः कामात्कोलाहलः किल ॥१-०५७-३२॥
The mountain Kolāhala, endowed with consciousness, indeed attacked the river Śuktimatī, which flowed past his city, out of desire.
गिरिं कोलाहलं तं तु पदा वसुरताडयत्। निश्चक्राम नदी तेन प्रहारविवरेण सा ॥१-०५७-३३॥
But Vasu struck the mountain Kolāhala with his foot, and through the cavity made by that blow, the river flowed out.
तस्यां नद्यामजनयन्मिथुनं पर्वतः स्वयम्। तस्माद्विमोक्षणात्प्रीता नदी राज्ञे न्यवेदयत् ॥१-०५७-३४॥
The mountain himself begot a male and female pair in the river. Pleased by her deliverance, the river reported this to the king.
यः पुमानभवत्तत्र तं स राजर्षिसत्तमः। वसुर्वसुप्रदश्चक्रे सेनापतिमरिंदमम्॥ चकार पत्नीं कन्यां तु दयितां गिरिकां नृपः ॥१-०५७-३५॥
The male child born there was appointed as general and subduer of enemies by the great royal sage Vasu, and the king took the beloved girl Girikā as his wife.
वसोः पत्नी तु गिरिका कामात्काले न्यवेदयत्। ऋतुकालमनुप्राप्तं स्नाता पुंसवने शुचिः ॥१-०५७-३६॥
Girikā, the wife of Vasu, informed him with desire at the proper time that her fertile period had arrived; she had bathed and was pure, ready for conception.
तदहः पितरश्चैनमूचुर्जहि मृगानिति। तं राजसत्तमं प्रीतास्तदा मतिमतां वरम् ॥१-०५७-३७॥
That very day, the ancestors, pleased with him, said to that wise and foremost of kings, “Hunt deer.”
स पितृणां नियोगं तमव्यतिक्रम्य पार्थिवः। चचार मृगयां कामी गिरिकामेव संस्मरन्॥ अतीव रूपसम्पन्नां साक्षाच्छ्रियमिवापराम् ॥१-०५७-३८॥
The king, without disobeying the command of his ancestors, went hunting, full of desire, all the while remembering Girikā—who was exceedingly beautiful, like another incarnation of the goddess Śrī herself.
तस्य रेतः प्रचस्कन्द चरतो रुचिरे वने। स्कन्नमात्रं च तद्रेतो वृक्षपत्रेण भूमिपः ॥१-०५७-३९॥
As he moved through the delightful forest, his semen was discharged, and the king collected it immediately with a tree leaf.
प्रतिजग्राह मिथ्या मे न स्कन्देद्रेत इत्युत। ऋतुश्च तस्याः पत्न्या मे न मोघः स्यादिति प्रभुः ॥१-०५७-४०॥
The lord accepted it, saying, “May my semen not be wasted in vain; may my wife’s fertile time not go fruitless.”
सञ्चिन्त्यैवं तदा राजा विचार्य च पुनः पुनः। अमोघत्वं च विज्ञाय रेतसो राजसत्तमः ॥१-०५७-४१॥
The best of kings, having thus thought and reflected repeatedly, understood the potency of his semen.
शुक्रप्रस्थापने कालं महिष्याः प्रसमीक्ष्य सः। अभिमन्त्र्याथ तच्छुक्रमारात्तिष्ठन्तमाशुगम्॥ सूक्ष्मधर्मार्थतत्त्वज्ञो ज्ञात्वा श्येनं ततोऽब्रवीत् ॥१-०५७-४२॥
Observing the right time for sending the semen to his queen, he consecrated it and, seeing a swift hawk nearby, the knower of subtle dharma and truth addressed it.
मत्प्रियार्थमिदं सौम्य शुक्रं मम गृहं नय। गिरिकायाः प्रयच्छाशु तस्या ह्यार्तवमद्य वै ॥१-०५७-४३॥
O gentle one, take this semen to my house for the sake of my beloved. Deliver it quickly to Girikā, for today is her fertile time indeed.
गृहीत्वा तत्तदा श्येनस्तूर्णमुत्पत्य वेगवान्। जवं परममास्थाय प्रदुद्राव विहङ्गमः ॥१-०५७-४४॥
Having taken it, the swift hawk immediately flew up with great speed and soared rapidly through the sky.
तमपश्यदथायान्तं श्येनं श्येनस्तथापरः। अभ्यद्रवच्च तं सद्यो दृष्ट्वैवामिषशङ्कया ॥१-०५७-४५॥
Then, as the hawk was flying with the semen, another hawk saw him and immediately chased him, suspecting he was carrying flesh.
तुण्डयुद्धमथाकाशे तावुभौ सम्प्रचक्रतुः। युध्यतोरपतद्रेतस्तच्चापि यमुनाम्भसि ॥१-०५७-४६॥
The two hawks then fought a beak-to-beak battle in the sky, and as they fought, the semen fell into the waters of the Yamunā.
तत्राद्रिकेति विख्याता ब्रह्मशापाद्वराप्सराः। मीनभावमनुप्राप्ता बभूव यमुनाचरी ॥१-०५७-४७॥
There dwelled Ādrikā, a noble apsarā known by that name, who, due to a curse from Brahmā, had taken the form of a fish and lived in the Yamunā.
श्येनपादपरिभ्रष्टं तद्वीर्यमथ वासवम्। जग्राह तरसोपेत्य साद्रिका मत्स्यरूपिणी ॥१-०५७-४८॥
Ādrikā, in the form of a fish, swiftly approached and seized the semen of Vasu, which had fallen from the hawk’s foot.
कदाचिदथ मत्सीं तां बबन्धुर्मत्स्यजीविनः। मासे च दशमे प्राप्ते तदा भरतसत्तम॥ उज्जह्रुरुदरात्तस्याः स्त्रीपुमांसं च मानुषम् ॥१-०५७-४९॥
Once, O best of Bharata’s line, fishermen caught that fish, and in the tenth month, they extracted from her belly a human pair—a boy and a girl.
आश्चर्यभूतं मत्वा तद्राज्ञस्ते प्रत्यवेदयन्। काये मत्स्या इमौ राजन्सम्भूतौ मानुषाविति ॥१-०५७-५०॥
Considering it a wonder, they informed the king: “O king, these two humans were born in the body of the fish.”
तयोः पुमांसं जग्राह राजोपरिचरस्तदा। स मत्स्यो नाम राजासीद्धार्मिकः सत्यसङ्गरः ॥१-०५७-५१॥
King Uparichara then took the male child born of the two. He became a righteous king named Matsya, firm in truth.
साप्सरा मुक्तशापा च क्षणेन समपद्यत। पुरोक्ता या भगवता तिर्यग्योनिगता शुभे॥ मानुषौ जनयित्वा त्वं शापमोक्षमवाप्स्यसि ॥१-०५७-५२॥
That apsara, released from the curse, was instantly restored. As previously told by the Lord, “O auspicious one, having entered an animal womb, you shall bear two humans and attain release from the curse.”
ततः सा जनयित्वा तौ विशस्ता मत्स्यघातिना। सन्त्यज्य मत्स्यरूपं सा दिव्यं रूपमवाप्य च॥ सिद्धर्षिचारणपथं जगामाथ वराप्सराः ॥१-०५७-५३॥
Then, having given birth to the two who were slain by the fisherman, she shed her fish form and attained a divine form. The excellent apsara then proceeded to the path of the siddhas, sages, and celestial beings.
या कन्या दुहिता तस्या मत्स्या मत्स्यसगन्धिनी। राज्ञा दत्ताथ दाशाय इयं तव भवत्विति॥ रूपसत्त्वसमायुक्ता सर्वैः समुदिता गुणैः ॥१-०५७-५४॥
The maiden, her daughter named Matsyā, was known as one who bore the scent of fish. The king then gave her to the boatman saying, “Let this one be yours.” She was endowed with beauty, strength, and all virtues.
सा तु सत्यवती नाम मत्स्यघात्यभिसंश्रयात्। आसीन् मत्स्यसगन्धैव कञ्चित्कालं शुचिस्मिता ॥१-०५७-५५॥
She was then known as Satyavati, and owing to her association with the fisherman, bore the scent of fish for some time, though she had a pure smile.
शुश्रूषार्थं पितुर्नावं तां तु वाहयतीं जले। तीर्थयात्रां परिक्रामन्नपश्यद्वै पराशरः ॥१-०५७-५६॥
While she was steering the boat in water to serve her father, the sage Parashara, on pilgrimage, saw her.
अतीव रूपसम्पन्नां सिद्धानामपि काङ्क्षिताम्। दृष्ट्वैव च स तां धीमांश्चकमे चारुदर्शनाम्॥ विद्वांस्तां वासवीं कन्यां कार्यवान्मुनिपुङ्गवः ॥१-०५७-५७॥
Seeing her, exceedingly beautiful and desired even by siddhas, the wise sage Parashara, the foremost among sages, desired the lovely maiden, the daughter of Vasu, with a purpose.
साब्रवीत्पश्य भगवन्पारावारे ऋषीन्स्थितान्। आवयोर्दृश्यतोरेभिः कथं नु स्यात्समागमः ॥१-०५७-५८॥
She said, “O Lord, behold the sages standing on both shores. How can there be union between us while being seen by them?”
एवं तयोक्तो भगवान्नीहारमसृजत्प्रभुः। येन देशः स सर्वस्तु तमोभूत इवाभवत् ॥१-०५७-५९॥
Thus addressed by her, the Lord and master created a mist, by which the entire region became as if enveloped in darkness.
दृष्ट्वा सृष्टं तु नीहारं ततस्तं परमर्षिणा। विस्मिता चाब्रवीत्कन्या व्रीडिता च मनस्विनी ॥१-०५७-६०॥
Seeing the mist created by the supreme sage, the astonished and noble-minded maiden, bashful, spoke to him.
विद्धि मां भगवन्कन्यां सदा पितृवशानुगाम्। त्वत्संयोगाच्च दुष्येत कन्याभावो ममानघ ॥१-०५७-६१॥
Know me, O Lord, to be a maiden always obedient to my father’s will. Union with you would defile my maidenhood, O sinless one.
कन्यात्वे दूषिते चापि कथं शक्ष्ये द्विजोत्तम। गन्तुं गृहं गृहे चाहं धीमन् न स्थातुमुत्सहे॥ एतत्सञ्चिन्त्य भगवन्विधत्स्व यदनन्तरम् ॥१-०५७-६२॥
Even if my maidenhood is spoiled, O best of Brahmins, how shall I go home, or even stay there, O wise one? Therefore, O Lord, consider this and arrange what must follow.
एवमुक्तवतीं तां तु प्रीतिमानृषिसत्तमः। उवाच मत्प्रियं कृत्वा कन्यैव त्वं भविष्यसि ॥१-०५७-६३॥
To her who spoke thus, the pleased best among sages said, “Having done what pleases me, you shall still remain a maiden.”
वृणीष्व च वरं भीरु यं त्वमिच्छसि भामिनि। वृथा हि न प्रसादो मे भूतपूर्वः शुचिस्मिते ॥१-०५७-६४॥
“Choose a boon too, O timid and radiant lady, whomever you desire. My favor has never been in vain, O pure-smiling one.”
एवमुक्ता वरं वव्रे गात्रसौगन्ध्यमुत्तमम्। स चास्यै भगवान्प्रादान्मनसः काङ्क्षितं प्रभुः ॥१-०५७-६५॥
Thus addressed, she chose the finest bodily fragrance as her boon. And the Lord, the master, granted her what she had desired in her heart.
ततो लब्धवरा प्रीता स्त्रीभावगुणभूषिता। जगाम सह संसर्गमृषिणाद्भुतकर्मणा ॥१-०५७-६६॥
Delighted after receiving the boon and adorned with the virtues of womanhood, she engaged in union with the sage of wondrous deeds.
तेन गन्धवतीत्येव नामास्याः प्रथितं भुवि। तस्यास्तु योजनाद्गन्धमाजिघ्रन्ति नरा भुवि ॥१-०५७-६७॥
Thus, she became renowned on earth as Gandhavati, and men on earth could smell her fragrance from a yojana away.
ततो योजनगन्धेति तस्या नाम परिश्रुतम्। पराशरोऽपि भगवाञ्जगाम स्वं निवेशनम् ॥१-०५७-६८॥
Thereafter, her name became widely known as Yojanagandha, and the divine Parashara returned to his own abode.
इति सत्यवती हृष्टा लब्ध्वा वरमनुत्तमम्। पराशरेण संयुक्ता सद्यो गर्भं सुषाव सा॥ जज्ञे च यमुनाद्वीपे पाराशर्यः स वीर्यवान् ॥१-०५७-६९॥
Thus, Satyavati, delighted by the unsurpassed boon, united with Parashara and immediately conceived. On the isle of Yamuna, was born the mighty son of Parashara.
स मातरमुपस्थाय तपस्येव मनो दधे। स्मृतोऽहं दर्शयिष्यामि कृत्येष्विति च सोऽब्रवीत् ॥१-०५७-७०॥
He approached his mother, fixing his mind as though in austerity, and said, “Whenever remembered, I shall appear for the duties.”
एवं द्वैपायनो जज्ञे सत्यवत्यां पराशरात्। द्वीपे न्यस्तः स यद्बालस्तस्माद्द्वैपायनोऽभवत् ॥१-०५७-७१॥
Thus was Dvaipāyana born to Satyavati from Parashara. Since he was placed on an island as a child, he became known as Dvaipāyana.
पादापसारिणं धर्मं विद्वान्स तु युगे युगे। आयुः शक्तिं च मर्त्यानां युगानुगमवेक्ष्य च ॥१-०५७-७२॥
Observing the receding dharma in each age, and the decreasing lifespan and strength of mortals, he, the wise one, acted accordingly in every age.
ब्रह्मणो ब्राह्मणानां च तथानुग्रहकाम्यया। विव्यास वेदान्यस्माच्च तस्माद्व्यास इति स्मृतः ॥१-०५७-७३॥
Desiring to bless Brahman and the Brahmins, he divided the Vedas; hence he is remembered as Vyāsa.
वेदानध्यापयामास महाभारतपञ्चमान्। सुमन्तुं जैमिनिं पैलं शुकं चैव स्वमात्मजम् ॥१-०५७-७४॥
He taught the Vedas, with the Mahābhārata as the fifth, to Sumantu, Jaimini, Paila, and also his own son Śuka.
प्रभुर्वरिष्ठो वरदो वैशम्पायनमेव च। संहितास्तैः पृथक्त्वेन भारतस्य प्रकाशिताः ॥१-०५७-७५॥
The master, foremost and boon-giving, also taught Vaiśampāyana. The recensions of the Bhārata were thus propagated separately by them.
तथा भीष्मः शान्तनवो गङ्गायाममितद्युतिः। वसुवीर्यात्समभवन्महावीर्यो महायशाः ॥१-०५७-७६॥
Thus Bhīṣma, son of Śāntanu, of immeasurable brilliance, was born of Gaṅgā from the energy of a Vasu — a mighty and renowned hero.
शूले प्रोतः पुराणर्षिरचोरश्चोरशङ्कया। अणीमाण्डव्य इति वै विख्यातः सुमहायशाः ॥१-०५७-७७॥
The ancient sage Aṇī-Māṇḍavya, though not a thief, was impaled on a stake due to suspicion of theft. He became renowned as one of great fame.
स धर्ममाहूय पुरा महर्षिरिदमुक्तवान्। इषीकया मया बाल्यादेका विद्धा शकुन्तिका ॥१-०५७-७८॥
Once, the great sage summoned Dharma and said this: “In my childhood, I pierced a small bird with a blade of grass.”
तत्किल्बिषं स्मरे धर्म नान्यत्पापमहं स्मरे। तन्मे सहस्रसमितं कस्मान्नेहाजयत्तपः ॥१-०५७-७९॥
“That alone I remember as sin, O Dharma; I recall no other wrongdoing. Why then did my penance here meet with such a thousand-fold punishment?”
गरीयान्ब्राह्मणवधः सर्वभूतवधाद्यतः। तस्मात्त्वं किल्बिषादस्माच्छूद्रयोनौ जनिष्यसि ॥१-०५७-८०॥
“The slaying of a Brāhmaṇa is graver than killing all beings; therefore, for this sin, you shall be born in the womb of a Śūdra.”
तेन शापेन धर्मोऽपि शूद्रयोनावजायत। विद्वान्विदुररूपेण धार्मी तनुरकिल्बिषी ॥१-०५७-८१॥
By that curse, even Dharma was born in a Śūdra womb as the wise and righteous Vidura — a sinless being.
सञ्जयो मुनिकल्पस्तु जज्ञे सूतो गवल्गणात्। सूर्याच्च कुन्तिकन्यायां जज्ञे कर्णो महारथः॥ सहजं कवचं बिभ्रत्कुण्डलोद्द्योतिताननः ॥१-०५७-८२॥
Sañjaya, sage-like, was born as a charioteer from Gavalgaṇa. And from Sūrya and the maiden Kuntī, Karṇa — the great warrior — was born, bearing natural armor and a face radiant with earrings.
अनुग्रहार्थं लोकानां विष्णुर्लोकनमस्कृतः। वसुदेवात्तु देवक्यां प्रादुर्भूतो महायशाः ॥१-०५७-८३॥
For the blessing of the worlds, Viṣṇu — worshiped by all — was born of Vasudeva and Devakī, appearing as one of great renown.
अनादिनिधनो देवः स कर्ता जगतः प्रभुः। अव्यक्तमक्षरं ब्रह्म प्रधानं निर्गुणात्मकम् ॥१-०५७-८४॥
He is the Lord without beginning or end, the master and creator of the universe — the unmanifest, imperishable Brahman, the primordial essence beyond attributes.
आत्मानमव्ययं चैव प्रकृतिं प्रभवं परम्। पुरुषं विश्वकर्माणं सत्त्वयोगं ध्रुवाक्षरम् ॥१-०५७-८५॥
He is the immutable self, the supreme source of nature, the cosmic person, the creator of the universe, established in sattva, firm and imperishable.
अनन्तमचलं देवं हंसं नारायणं प्रभुम्। धातारमजरं नित्यं तमाहुः परमव्ययम् ॥१-०५७-८६॥
They call him the infinite, unmoving divine being — the supreme swan, Nārāyaṇa, the Lord, the sustainer, ageless, eternal, and the supreme imperishable.
पुरुषः स विभुः कर्ता सर्वभूतपितामहः। धर्मसंवर्धनार्थाय प्रजज्ञेऽन्धकवृष्णिषु ॥१-०५७-८७॥
That cosmic, all-pervading creator, the grandsire of all beings, was born among the Andhakas and Vṛṣṇis for the purpose of upholding dharma.
अस्त्रज्ञौ तु महावीर्यौ सर्वशस्त्रविशारदौ। सात्यकिः कृतवर्मा च नारायणमनुव्रतौ॥ सत्यकाद्धृदिकाच्चैव जज्ञातेऽस्त्रविशारदौ ॥१-०५७-८८॥
Skilled in weapons, of great might, and masters of all arms, Sātyaki and Kṛtavarmā, both devoted to Nārāyaṇa, were born respectively of Satyaka and Hṛdika, renowned for their mastery in weaponry.
भरद्वाजस्य च स्कन्नं द्रोण्यां शुक्रमवर्धत। महर्षेरुग्रतपसस्तस्माद्द्रोणो व्यजायत ॥१-०५७-८९॥
The seed of Bharadvāja, cast into a vessel (Droṇī), grew there. From that, Droṇa was born — son of the great sage of intense austerity.
गौतमान्मिथुनं जज्ञे शरस्तम्बाच्छरद्वतः। अश्वत्थाम्नश्च जननी कृपश्चैव महाबलः॥ अश्वत्थामा ततो जज्ञे द्रोणादस्त्रभृतां वरः ॥१-०५७-९०॥
From Gautama was born a twin through a clump of reeds: Aśvatthāman’s mother and Kṛpa, of great strength. Then Aśvatthāman, the foremost among weapon-bearers, was born from Droṇa.
तथैव धृष्टद्युम्नोऽपि साक्षादग्निसमद्युतिः। वैताने कर्मणि तते पावकात्समजायत॥ वीरो द्रोणविनाशाय धनुषा सह वीर्यवान् ॥१-०५७-९१॥
Likewise, Dhṛṣṭadyumna, glowing like fire itself, was born from fire during the Vaitāna sacrifice — a mighty hero armed with a bow, born for the destruction of Droṇa.
तथैव वेद्यां कृष्णापि जज्ञे तेजस्विनी शुभा। विभ्राजमाना वपुषा बिभ्रती रूपमुत्तमम् ॥१-०५७-९२॥
Likewise, Kṛṣṇā (Draupadī), radiant and auspicious, was born on the altar, shining in beauty and bearing the most excellent form.
प्रह्रादशिष्यो नग्नजित्सुबलश्चाभवत्ततः। तस्य प्रजा धर्महन्त्री जज्ञे देवप्रकोपनात् ॥१-०५७-९३॥
Subala, disciple of Prahlāda and also called Nagnajit, was born. His daughter, who would become a destroyer of dharma, was born due to the wrath of the gods.
गान्धारराजपुत्रोऽभूच्छकुनिः सौबलस्तथा। दुर्योधनस्य माता च जज्ञातेऽर्थविदावुभौ ॥१-०५७-९४॥
Śakuni, son of the king of Gāndhāra and thus called Saubala, and also the mother of Duryodhana — both were born and were skilled in worldly wisdom.
कृष्णद्वैपायनाज्जज्ञे धृतराष्ट्रो जनेश्वरः। क्षेत्रे विचित्रवीर्यस्य पाण्डुश्चैव महाबलः ॥१-०५७-९५॥
From Kṛṣṇa Dvaipāyana (Vyāsa) were born Dhṛtarāṣṭra, lord among men, and the mighty Pāṇḍu, both in the field (through Niyoga) of Vicitravīrya.
पाण्डोस्तु जज्ञिरे पञ्च पुत्रा देवसमाः पृथक्। द्वयोः स्त्रियोर्गुणज्येष्ठस्तेषामासीद्युधिष्ठिरः ॥१-०५७-९६॥
From Pāṇḍu were born five sons, each equal to the gods, through his two wives; among them, Yudhiṣṭhira was the eldest in virtue.
धर्माद्युधिष्ठिरो जज्ञे मारुतात्तु वृकोदरः। इन्द्राद्धनञ्जयः श्रीमान्सर्वशस्त्रभृतां वरः ॥१-०५७-९७॥
Yudhiṣṭhira was born of Dharma; Bhīma (Vṛkodara) of Vāyu; and glorious Arjuna (Dhanañjaya), the foremost of all weapon-wielders, was born of Indra.
जज्ञाते रूपसम्पन्नावश्विभ्यां तु यमावुभौ। नकुलः सहदेवश्च गुरुशुश्रूषणे रतौ ॥१-०५७-९८॥
The handsome twin brothers, Nakula and Sahadeva, were born of the Aśvins and were devoted to the service of their elders.
तथा पुत्रशतं जज्ञे धृतराष्ट्रस्य धीमतः। दुर्योधनप्रभृतयो युयुत्सुः करणस्तथा ॥१-०५७-९९॥
Likewise, a hundred sons were born to the wise Dhṛtarāṣṭra, beginning with Duryodhana; Yuyutsu and Karṇa were also among them.
अभिमन्युः सुभद्रायामर्जुनादभ्यजायत। स्वस्रीयो वासुदेवस्य पौत्रः पाण्डोर्महात्मनः ॥१-०५७-१००॥
Abhimanyu was born to Arjuna and Subhadrā — sister’s son of Vāsudeva (Kṛṣṇa), and grandson of the great-souled Pāṇḍu.
पाण्डवेभ्योऽपि पञ्चभ्यः कृष्णायां पञ्च जज्ञिरे। कुमारा रूपसम्पन्नाः सर्वशस्त्रविशारदाः ॥१-०५७-१०१॥
From the five Pāṇḍavas and Kṛṣṇā (Draupadī), five sons were born — princes endowed with beauty and skilled in all forms of weaponry.
प्रतिविन्ध्यो युधिष्ठिरात्सुतसोमो वृकोदरात्। अर्जुनाच्छ्रुतकीर्तिस्तु शतानीकस्तु नाकुलिः ॥१-०५७-१०२॥
Prativindhya was born of Yudhiṣṭhira; Sutasoma of Bhīma; Śrutakīrti of Arjuna; and Śatānīka of Nakula.
तथैव सहदेवाच्च श्रुतसेनः प्रतापवान्। हिडिम्बायां च भीमेन वने जज्ञे घटोत्कचः ॥१-०५७-१०३॥
Śrutasena, a mighty warrior, was born of Sahadeva; and Ghaṭotkaca was born in the forest to Bhīma through Hiḍimbā.
शिखण्डी द्रुपदाज्जज्ञे कन्या पुत्रत्वमागता। यां यक्षः पुरुषं चक्रे स्थूणः प्रियचिकीर्षया ॥१-०५७-१०४॥
Śikhaṇḍī was born as a daughter to Drupada but later attained manhood; the Yakṣa Sthūṇa transformed her into a male out of affection.
कुरूणां विग्रहे तस्मिन्समागच्छन्बहून्यथ। राज्ञां शतसहस्राणि योत्स्यमानानि संयुगे ॥१-०५७-१०५॥
In that great war of the Kurus, there assembled hundreds of thousands of kings, all prepared for battle.
तेषामपरिमेयानि नामधेयानि सर्वशः। न शक्यं परिसङ्ख्यातुं वर्षाणामयुतैरपि॥ एते तु कीर्तिता मुख्या यैराख्यानमिदं ततम् ॥१-०५७-१०६॥
Their names are countless and cannot be fully enumerated even in tens of thousands of years; only the chief ones are mentioned here, by whom this narrative was spread.
