01.057
Core-Pancharatra-Ext: Birth of Vyasa, from Parashara and Satyavati, who has Uparichara, Suptimati, Kolahala, and Adrika as part of ancestry.
vaiśampāyana uvāca॥
Vaiśampāyana said:
rājoparicaro nāma dharmanityo mahīpatiḥ. babhūva mṛgayāṁ gantuṁ sa kadāciddhṛtavrataḥ ॥1॥
There was a king named Uparicara, ever steadfast in dharma; once, while observing a vow, he set out to go hunting.
sa cediviṣayaṁ ramyaṁ vasuḥ paurava-nandanaḥ. indropadeśāt jagrāha grahaṇīyaṁ mahīpatiḥ ॥2॥
That king Vasu, the delight of the Paurava line, took possession of the delightful Cedi land at the instruction of Indra.
tam āśrame nyastaśastraṁ nivasantaṁ taporatim. devaḥ sākṣāt svayaṁ vajrī samupāyān mahīpatim ॥3॥
Indra, the wielder of the thunderbolt, directly approached the king who dwelt in a hermitage, having laid down his arms and devoted to austerity.
indratvam arhaḥ rājā ayaṁ tapasā iti anucintya vai. tam sāntvena nṛpam sākṣāt tapasaḥ saṁnyavartayat ॥4॥
Thinking that this king was indeed worthy of Indraship through his austerity, Indra directly turned him away from asceticism through gentle persuasion.
indra uvāca॥
Indra said:
na saṅkīryeta dharmo’yaṁ pṛthivyāṁ pṛthivīpate. taṁ pāhi dharmo hi dhṛtaḥ kṛtsnaṁ dhārayate jagat ॥5॥
Let this dharma not be confused on earth, O king. Protect it, for dharma, when upheld, sustains the entire world.
lokyaṁ dharmaṁ pālaya tvaṁ nityayuktaḥ samāhitaḥ. dharmayuktas tato lokān puṇyān āpsyasi śāśvatān ॥6॥
Uphold the observable dharma with constant devotion and composure; being established in dharma, you will attain eternal and meritorious worlds.
diviṣṭhasya bhuviṣṭhas tvaṁ sakhā bhūtvā mama priyaḥ. ūdhaḥ pṛthivyā yo deśas tam āvasa narādhipa ॥7॥
You, dwelling on earth, are the dear friend of me who dwells in heaven. O king, dwell in that exalted land upon the earth.
paśavyaś caiva puṇyaś ca susthiro dhanadhānyavān. svārakṣyaś caiva saumyaś ca bhogyair bhūmiguṇair yutaḥ ॥8॥
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.
atyanyāneṣa deśo hi dhanaratnādibhir yutaḥ. vasupūrṇā ca vasudhā vasa cediṣu cedipa ॥9॥
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.
dharmaśīlāḥ janapadāḥ susantoṣāś ca sādhavaḥ. na ca mithyāpralāpo’tra svaireṣu api kuto’nyathā ॥10॥
The people here are virtuous, content, and noble; even among the free there is no false speech — how then can it be otherwise?
na ca pitrā vibhajyante narā guruhite ratāḥ. yuñjate dhuri no gāś ca kṛśāḥ sandhukṣayanti ca ॥11॥
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.
sarve varṇāḥ svadharmasthāḥ sadā cediṣu mānada. na te’sty aviditaṁ kiñcit triṣu lokeṣu yad bhavet ॥12॥
All castes among the Cedis, O honourable one, always abide in their own dharma; nothing in the three worlds is unknown to them.
devopabhogyaṁ divyaṁ ca ākāśe sphāṭikaṁ mahat. ākāśagaṁ tvāṁ maddattaṁ vimānam upapatsyate ॥13॥
A great crystalline celestial chariot, fit for divine enjoyment, will appear for you in the sky — a sky-going vehicle granted by me.
tvam ekaḥ sarvamartyeṣu vimānavaram āsthitaḥ. cariṣyasi uparisthaḥ vai devaḥ vigrahavān iva ॥14॥
You alone, among all mortals, mounted on the finest chariot, shall move about above — like a god in embodied form.
dadāmi te vaijayantīṁ mālām amlānapaṅkajām. dhārayiṣyati saṅgrāme yā tvāṁ śastraiḥ avikṣatam ॥15॥
I bestow on you the Vaiśayantī garland made of unfading lotuses, which shall adorn you in battle, keeping you unscathed by weapons.
lakṣaṇaṁ caitad eveha bhavitā te narādhipa. indramāleti vikhyātaṁ dhanyam apratimaṁ mahat ॥16॥
This will be your distinguishing mark here, O king — the garland of Indra, renowned as blessed, great, and without equal.
vaiśampāyana uvāca॥
Vaiśampāyana said:
yaṣṭiṁ ca vaiṇavīṁ tasmai dadau vṛtraniṣūdanaḥ. iṣṭapradānam uddiśya śiṣṭānāṁ paripālinīm ॥17॥
Indra, the slayer of Vṛtra, gave him a bamboo staff, meant to grant wishes and serve as the protector of the virtuous.
tasyāḥ śakrasya pūjārthaṁ bhūmau bhūmipatistadā. praveśaṁ kārayāmāsa gate saṁvatsare tadā ॥18॥
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.
tataḥ prabhṛti ca adyāpi yaṣṭyāḥ kṣitipasattamaiḥ. praveśaḥ kriyate rājan yathā tena pravartitaḥ ॥19॥
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.
aparedyus tathā cāsyāḥ kriyate ucchrayaḥ nṛpaiḥ. alaṅkṛtāyāḥ piṭakaiḥ gandhaiḥ mālyaiś ca bhūṣaṇaiḥ. mālyadāmaparikṣiptā vidhivat kriyate api ca ॥20॥
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.
bhagavān pūjyate cātra hāsyarūpeṇa śaṅkaraḥ. svayam eva gṛhītena vasoḥ prītyā mahātmanaḥ ॥21॥
Here, Śaṅkara is worshipped in a humorous form, having assumed it himself out of affection for the great-souled Vasu.
etāṁ pūjāṁ mahendras tu dṛṣṭvā devakṛtāṁ śubhām. vasunā rājamukhyena prītimān abravīd vibhuḥ ॥22॥
Having seen this auspicious worship for the god performed by the noble king Vasu, Indra, the mighty one, spoke with delight.
ye pūjayiṣyanti narā rājānaś ca mahaṁ mama. kārayiṣyanti ca mudā yathā cedipatir nṛpaḥ ॥23॥
Those men and kings who joyfully conduct my festival and worship me as the king of the Cedis did—
teṣāṁ śrīr vijayaś caiva sa-rāṣṭrāṇāṁ bhaviṣyati. tathā sphītaḥ janapadaḥ muditaś ca bhaviṣyati ॥24॥
They and their kingdoms shall enjoy prosperity and victory; likewise, their people will be flourishing and joyful.
evaṁ mahātmanā tena mahendreṇa narādhipa. vasuḥ prītyā maghavatā mahārājaḥ abhisatkṛtaḥ ॥25॥
Thus was King Vasu, O ruler of men, honored with affection by the great-souled Mahendra, the mighty Indra.
utsavaṁ kārayiṣyanti sadā śakrasya ye narāḥ। bhūmi-dāna-ādibhiḥ dānaiḥ yathā pūtā bhavanti vai॥ vara-dāna-mahā-yajñaiḥ tathā śakra-utsavena te ॥26॥
Those men who always conduct Śakra's festival become purified, just as by gifts like land and great sacrificial offerings.
sampūjito maghavatā vasuś-cedipatis-tadā। pālayāmāsa dharmeṇa cedisthaḥ pṛthivīm-imām॥ indra-prītyā bhūmi-patiś-ca-kāra indra-mahaṁ vasuḥ ॥27॥
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.
putrāś-cāsya mahā-vīryāḥ pañca āsan-amita-ojasāḥ। nānā-rājyeṣu ca sutān sa samrāḍ-abhyaṣecayat ॥28॥
He had five sons of great strength and immense energy, and the emperor anointed them as rulers over various kingdoms.
mahā-ratho magadha-rāṭ-viśrutaḥ yo bṛhadrathaḥ। pratyagrahaḥ kuśāmbaś-ca yam āhur-maṇi-vāhanam॥ macchillaś-ca yaduś-caiva rājanyaś-cāparājitaḥ ॥29॥
Bṛhadratha, the renowned great warrior and king of Magadha; Pratyagraha, Kuśāmba (also called Maṇivāhana), Macchilla, Yadu, and Rājanya the undefeated—
ete tasya sutā rājan rājarṣer bhūri-tejasaḥ। nyaveśayan nāmabhiḥ svais-te deśāṁś-ca purāṇi ca॥ vāsavāḥ pañca rājānaḥ pṛthag-vaṁśāś-ca śāśvatāḥ ॥30॥
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.
vasantam indra-prāsāde ākāśe sphāṭike ca tam। upatasthur mahātmānaṁ gandharvāpsaraso nṛpam॥ rājoparicarety-evaṁ nāma tasyātha viśrutam ॥31॥
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.
puropavāhinīṁ tasya nadīṁ śuktimatīṁ giriḥ। arautsīc-cetanāyuktaḥ kāmāt kolāhalaḥ kila ॥32॥
The mountain Kolāhala, endowed with consciousness, indeed attacked the river Śuktimatī, which flowed past his city, out of desire.
giriṁ kolāhalaṁ taṁ tu padā vasur-atāḍayat। niścakrāma nadī tena prahāra-vivareṇa sā ॥33॥
But Vasu struck the mountain Kolāhala with his foot, and through the cavity made by that blow, the river flowed out.
tasyāṁ nadyām ajanayān-mithunaṁ parvataḥ svayam। tasmād-vimokṣaṇāt prītā nadī rājñe nyavedayat ॥34॥
The mountain himself begot a male and female pair in the river. Pleased by her deliverance, the river reported this to the king.
yaḥ pumān abhavat tatra taṁ sa rājarṣi-sattamaḥ। vasur vasu-pradaś-cakre senā-patim ariṁ-damam॥ cakāra patnīṁ kanyāṁ tu dayitāṁ girikāṁ nṛpaḥ ॥35॥
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.
vasoḥ patnī tu girikā kāmāt kāle nyavedayat। ṛtu-kālam anuprāptaṁ snātā puṁsavane śuciḥ ॥36॥
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.
tad-ahaḥ pitaraś-cainam ūcur jahi mṛgān iti। taṁ rāja-sattamaṁ prītās tadā matimatāṁ varam ॥37॥
That very day, the ancestors, pleased with him, said to that wise and foremost of kings, “Hunt deer.”
sa pitṛṇāṁ niyogaṁ tam avyatikramya pārthivaḥ। cacāra mṛgayāṁ kāmī girikām eva saṁsmaran॥ atīva rūpa-sampannāṁ sākṣāt śriyam iva aparām ॥38॥
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.
tasya retaḥ pracaskanda carato rucire vane। skanna-mātraṁ ca tad-reto vṛkṣa-patreṇa bhūmi-paḥ ॥39॥
As he moved through the delightful forest, his semen was discharged, and the king collected it immediately with a tree leaf.
pratijagrāha mithyā me na skanded reta ity-uta। ṛtuś-ca tasyāḥ patnyā me na moghaḥ syād iti prabhuḥ ॥40॥
The lord accepted it, saying, “May my semen not be wasted in vain; may my wife’s fertile time not go fruitless.”
sañcintyaivaṁ tadā rājā vicārya ca punaḥ punaḥ। amoghatvaṁ ca vijñāya retaso rājasattamaḥ ॥41॥
The best of kings, having thus thought and reflected repeatedly, understood the potency of his semen.
śukra-prasthāpane kālaṁ mahiṣyāḥ prasamīkṣya saḥ। abhimantryātha tac-chukram ārāt tiṣṭhantam āśugam॥ sūkṣma-dharma-artha-tattva-jño jñātvā śyenaṁ tato 'bravīt ॥42॥
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.
mat-priyārtham idaṁ saumya śukraṁ mama gṛhaṁ naya। girikāyāḥ prayacchāśu tasyā hy ārtavam adya vai ॥43॥
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.
gṛhītvā tat tadā śyenas tūrṇam utpatya vegavān। javaṁ paramam āsthāya pradudrāva vihaṅgamaḥ ॥44॥
Having taken it, the swift hawk immediately flew up with great speed and soared rapidly through the sky.
tam apaśyad athāyāntaṁ śyenaṁ śyenas tathāparaḥ। abhyadravac ca taṁ sadyo dṛṣṭvāivāmiṣa-śaṅkayā ॥45॥
Then, as the hawk was flying with the semen, another hawk saw him and immediately chased him, suspecting he was carrying flesh.
tuṇḍa-yuddham athākāśe tāv ubhau sampracakratuḥ। yudhyator apatad retas tac cāpi yamunāmbhasi ॥46॥
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.
tatrādriketi vikhyātā brahma-śāpād varāpsarāḥ। mīna-bhāvam anuprāptā babhūva yamunācarī ॥47॥
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.
śyena-pāda-paribhraṣṭaṁ tad vīryam atha vāsavam। jagrāha tarasopetya sādrikā matsya-rūpiṇī ॥48॥
Ādrikā, in the form of a fish, swiftly approached and seized the semen of Vasu, which had fallen from the hawk’s foot.
kadācid atha matsīṁ tāṁ babandhur matsya-jīvinaḥ। māse ca daśame prāpte tadā bharata-sattama॥ ujjahrur udarāt tasyāḥ strī-pumāṁsaṁ ca mānuṣam ॥49॥
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.
āścarya-bhūtaṁ matvā tad rājñas te pratyavedayan। kāye matsyā imau rājan sambhūtau mānuṣāv iti ॥50॥
Considering it a wonder, they informed the king: “O king, these two humans were born in the body of the fish.”
tayoḥ pumāṁsaṁ jagrāha rājo-paricaraḥ tadā। sa matsyaḥ nāma rājā āsīd dhārmikaḥ satya-saṅgaraḥ ॥51॥
King Uparichara then took the male child born of the two. He became a righteous king named Matsya, firm in truth.
sā apsarā mukta-śāpā ca kṣaṇena samapadyata। puroktā yā bhagavatā tiryak-yonigatā śubhe॥ mānuṣau janayitvā tvaṁ śāpa-mokṣam avāpsyasi ॥52॥
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.”
tataḥ sā janayitvā tau viśastā matsya-ghātinā। santyajya matsya-rūpaṁ sā divyaṁ rūpam avāpya ca॥ siddha-ṛṣi-cāraṇa-pathaṁ jagāma ātha vara-apsarāḥ ॥53॥
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.
yā kanyā duhitā tasyā matsyā matsya-sagandhinī। rājñā dattā atha dāśāya iyaṁ tava bhavatu iti॥ rūpa-sattva-samāyuktā sarvaiḥ samuditā guṇaiḥ ॥54॥
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.
sā tu satyavatī nāma matsya-ghāty-abhisaṁśrayāt। āsīn matsya-sagandhā eva kañcit kālaṁ śuci-smitā ॥55॥
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.
śuśrūṣārthaṁ pitur nāvaṁ tāṁ tu vāhayatīṁ jale। tīrtha-yātrāṁ parikrāmann apaśyad vai parāśaraḥ ॥56॥
While she was steering the boat in water to serve her father, the sage Parashara, on pilgrimage, saw her.
atīva rūpa-sampannāṁ siddhānām api kāṅkṣitām। dṛṣṭvaiva ca sa tāṁ dhīmāṁś cakame cāru-darśanām॥ vidvān tāṁ vāsavīṁ kanyāṁ kāryavān muni-puṅgavaḥ ॥57॥
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.
sā abravīt paśya bhagavan pārāvāre ṛṣīn sthitān। āvayor dṛśyator ebhiḥ kathaṁ nu syāt samāgamaḥ ॥58॥
She said, “O Lord, behold the sages standing on both shores. How can there be union between us while being seen by them?”
evaṁ tayā ukto bhagavān nīhāram asṛjat prabhuḥ। yena deśaḥ sa sarvas tu tamo-bhūta iva abhavat ॥59॥
Thus addressed by her, the Lord and master created a mist, by which the entire region became as if enveloped in darkness.
dṛṣṭvā sṛṣṭaṁ tu nīhāraṁ tataḥ taṁ paramarṣiṇā। vismitā ca abravīt kanyā vrīḍitā ca manasvinī ॥60॥
Seeing the mist created by the supreme sage, the astonished and noble-minded maiden, bashful, spoke to him.
viddhi māṁ bhagavan kanyāṁ sadā pitṛ-vaśānugām। tvat-saṁyogāc ca duṣyeta kanyā-bhāvo mama anagha ॥61॥
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.
kanyātve dūṣite cāpi kathaṁ śakṣye dvijottama। gantuṁ gṛhaṁ gṛhe ca ahaṁ dhīman na sthātum utsahe॥ etat sañcintya bhagavan vidhatsva yad anantaram ॥62॥
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.
evam uktavatīṁ tāṁ tu prītimān ṛṣi-sattamaḥ। uvāca mat-priyaṁ kṛtvā kanyā eva tvaṁ bhaviṣyasi ॥63॥
To her who spoke thus, the pleased best among sages said, “Having done what pleases me, you shall still remain a maiden.”
vṛṇīṣva ca varaṁ bhīru yaṁ tvam icchasi bhāmini। vṛthā hi na prasādo me bhūta-pūrvaḥ śuci-smite ॥64॥
“Choose a boon too, O timid and radiant lady, whomever you desire. My favor has never been in vain, O pure-smiling one.”
evam uktā varaṁ vavre gātra-saugandhyam uttamam। sa ca asyai bhagavān prādāt manasaḥ kāṅkṣitaṁ prabhuḥ ॥65॥
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.
tato labdha-varā prītā strī-bhāva-guṇa-bhūṣitā। jagāma saha saṁsargam ṛṣiṇā adbhuta-karmaṇā ॥66॥
Delighted after receiving the boon and adorned with the virtues of womanhood, she engaged in union with the sage of wondrous deeds.
tena gandhavatī iti eva nāma asyāḥ prathitaṁ bhuvi। tasyās tu yojanāt gandham ājighranti narā bhuvi ॥67॥
Thus, she became renowned on earth as Gandhavati, and men on earth could smell her fragrance from a yojana away.
tato yojana-gandheti tasyā nāma pariśrutam। parāśaraḥ api bhagavān jagāma svaṁ niveśanam ॥68॥
Thereafter, her name became widely known as Yojanagandha, and the divine Parashara returned to his own abode.
iti satyavatī hṛṣṭā labdhvā varam anuttamam। parāśareṇa saṁyuktā sadyo garbhaṁ suṣāva sā॥ jajñe ca yamunā-dvīpe pārāśaryaḥ sa vīryavān ॥69॥
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.
sa mātaram upasthāya tapasy eva mano dadhe। smṛto ’haṁ darśayiṣyāmi kṛtyeṣu iti ca saḥ abravīt ॥70॥
He approached his mother, fixing his mind as though in austerity, and said, “Whenever remembered, I shall appear for the duties.”
evaṁ dvaipāyano jajñe satyavatyāṁ parāśarāt। dvīpe nyastaḥ sa yad bālaḥ tasmāt dvaipāyano ’bhavat ॥71॥
Thus was Dvaipāyana born to Satyavati from Parashara. Since he was placed on an island as a child, he became known as Dvaipāyana.
pādāpasāriṇaṁ dharmaṁ vidvān sa tu yuge yuge। āyuḥ śaktiṁ ca martyānāṁ yugānugama-vekṣya ca ॥72॥
Observing the receding dharma in each age, and the decreasing lifespan and strength of mortals, he, the wise one, acted accordingly in every age.
brahmaṇo brāhmaṇānāṁ ca tathā anugraha-kāmyayā। vivyāsa vedān asmāt ca tasmāt vyāsa iti smṛtaḥ ॥73॥
Desiring to bless Brahman and the Brahmins, he divided the Vedas; hence he is remembered as Vyāsa.
vedān adhyāpayām āsa mahābhārata-pañcamān। sumantuṁ jaiminiṁ pailaṁ śukaṁ caiva svam ātmajam ॥74॥
He taught the Vedas, with the Mahābhārata as the fifth, to Sumantu, Jaimini, Paila, and also his own son Śuka.
prabhuḥ variṣṭhaḥ vara-daḥ vaiśampāyanam eva ca। saṁhitāḥ taiḥ pṛthaktvena bhāratasya prakāśitāḥ ॥75॥
The master, foremost and boon-giving, also taught Vaiśampāyana. The recensions of the Bhārata were thus propagated separately by them.
tathā bhīṣmaḥ śāntanavo gaṅgāyām amita-dyutiḥ। vasu-vīryāt samabhavan mahā-vīryo mahā-yaśāḥ ॥76॥
Thus Bhīṣma, son of Śāntanu, of immeasurable brilliance, was born of Gaṅgā from the energy of a Vasu — a mighty and renowned hero.
śūle protaḥ purāṇarṣiḥ acoraś cora-śaṅkayā। aṇī-māṇḍavya iti vai vikhyātaḥ su-mahā-yaśāḥ ॥77॥
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.
sa dharmaṁ āhūya purā maharṣiḥ idam uktavān। iṣīkayā mayā bālyāt ekā viddhā śakuntikā ॥78॥
Once, the great sage summoned Dharma and said this: “In my childhood, I pierced a small bird with a blade of grass.”
tat kilbiṣaṁ smare dharma na anyat pāpam ahaṁ smare। tan me sahasra-samitaṁ kasmān na iha ājayat tapaḥ ॥79॥
“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?”
garīyān brāhmaṇa-vadhaḥ sarva-bhūta-vadhāt yataḥ। tasmāt tvaṁ kilbiṣāt asmāt śūdra-yonau janiṣyasi ॥80॥
“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.”
tena śāpena dharmo ’pi śūdra-yonau ajāyata। vidvān vidura-rūpeṇa dhārmī tanuḥ akilbiṣī ॥81॥
By that curse, even Dharma was born in a Śūdra womb as the wise and righteous Vidura — a sinless being.
sañjayo muni-kalpaḥ tu jajñe sūtaḥ gavalgaṇāt। sūryāt ca kunti-kanyāyāṁ jajñe karṇaḥ mahā-rathaḥ॥ sahajaṁ kavacaṁ bibhrat kuṇḍala-uddyotita-ānanaḥ ॥82॥
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.
anugrahārthaṁ lokānāṁ viṣṇuḥ loka-namaskṛtaḥ। vasudevāt tu devakyāṁ prādurbhūto mahā-yaśāḥ ॥83॥
For the blessing of the worlds, Viṣṇu — worshiped by all — was born of Vasudeva and Devakī, appearing as one of great renown.
anādi-nidhano devaḥ sa kartā jagataḥ prabhuḥ। avyaktam akṣaraṁ brahma pradhānaṁ nirguṇa-ātmakam ॥84॥
He is the Lord without beginning or end, the master and creator of the universe — the unmanifest, imperishable Brahman, the primordial essence beyond attributes.
ātmānam avyayaṁ ca eva prakṛtiṁ prabhavaṁ param। puruṣaṁ viśvakarmāṇaṁ sattva-yogaṁ dhruva-akṣaram ॥85॥
He is the immutable self, the supreme source of nature, the cosmic person, the creator of the universe, established in sattva, firm and imperishable.
anantam acalaṁ devaṁ haṁsaṁ nārāyaṇaṁ prabhum। dhātāram ajaraṁ nityaṁ tam āhuḥ parama-avyayam ॥86॥
They call him the infinite, unmoving divine being — the supreme swan, Nārāyaṇa, the Lord, the sustainer, ageless, eternal, and the supreme imperishable.
puruṣaḥ sa vibhuḥ kartā sarva-bhūta-pitāmahaḥ। dharma-saṁvardhanārthāya prajajñe andhaka-vṛṣṇiṣu ॥87॥
That cosmic, all-pervading creator, the grandsire of all beings, was born among the Andhakas and Vṛṣṇis for the purpose of upholding dharma.
astra-jñau tu mahā-vīryau sarva-śastra-viśāradau। sātyakiḥ kṛtavarmā ca nārāyaṇam anuvratau॥ satyakāt hṛdikāc ca eva jajñāte astra-viśāradau ॥88॥
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.
bharadvājasya ca skannaṁ droṇyāṁ śukram avardhata। maharṣeḥ ugra-tapasas tasmāt droṇaḥ vyajāyata ॥89॥
The seed of Bharadvāja, cast into a vessel (Droṇī), grew there. From that, Droṇa was born — son of the great sage of intense austerity.
gautamān mithunaṁ jajñe śara-stambhāt śarad-vataḥ। aśvatthāmnaś ca jananī kṛpaś ca eva mahā-balaḥ॥ aśvatthāmā tato jajñe droṇāt astra-bhṛtāṁ varaḥ ॥90॥
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.
tathaiva dhṛṣṭadyumno ’pi sākṣād agni-sama-dyutiḥ। vaitāne karmaṇi tate pāvakāt samajāyata॥ vīro droṇa-vināśāya dhanuṣā saha vīryavān ॥91॥
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.
tathaiva vedyāṁ kṛṣṇā api jajñe tejasvinī śubhā। vibhrājamānā vapuṣā bibhratī rūpam uttamam ॥92॥
Likewise, Kṛṣṇā (Draupadī), radiant and auspicious, was born on the altar, shining in beauty and bearing the most excellent form.
prahrāda-śiṣyo nagna-jit subalaś ca abhavat tataḥ। tasya prajā dharma-hantrī jajñe deva-prakopanāt ॥93॥
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.
gāndhāra-rāja-putro ’bhūt śakuniḥ saubalas tathā। duryodhanasya mātā ca jajñāte ’rtha-vidau ubhau ॥94॥
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.
kṛṣṇa-dvaipāyanāt jajñe dhṛtarāṣṭro janeśvaraḥ। kṣetre vicitra-vīryasya pāṇḍuś ca eva mahā-balaḥ ॥95॥
From Kṛṣṇa Dvaipāyana (Vyāsa) were born Dhṛtarāṣṭra, lord among men, and the mighty Pāṇḍu, both in the field (through Niyoga) of Vicitravīrya.
pāṇḍos tu jajñire pañca putrā deva-samāḥ pṛthak। dvayoḥ striyor guṇa-jyeṣṭhas teṣām āsīd yudhiṣṭhiraḥ ॥96॥
From Pāṇḍu were born five sons, each equal to the gods, through his two wives; among them, Yudhiṣṭhira was the eldest in virtue.
dharmād yudhiṣṭhiro jajñe mārutāt tu vṛkodaraḥ। indrād dhanañjayaḥ śrīmān sarva-śastra-bhṛtāṁ varaḥ ॥97॥
Yudhiṣṭhira was born of Dharma; Bhīma (Vṛkodara) of Vāyu; and glorious Arjuna (Dhanañjaya), the foremost of all weapon-wielders, was born of Indra.
jajñāte rūpa-sampannāv aśvibhyāṁ tu yamāv ubhau। nakulaḥ sahadevaś ca guru-śuśrūṣaṇe ratau ॥98॥
The handsome twin brothers, Nakula and Sahadeva, were born of the Aśvins and were devoted to the service of their elders.
tathā putra-śataṁ jajñe dhṛtarāṣṭrasya dhīmataḥ। duryodhana-prabhṛtayo yuyutsuḥ karaṇaḥ tathā ॥99॥
Likewise, a hundred sons were born to the wise Dhṛtarāṣṭra, beginning with Duryodhana; Yuyutsu and Karṇa were also among them.
abhimanyuḥ subhadrāyām arjunāt abhyajāyata। svasrīyo vāsudevasya pautraḥ pāṇḍor mahā-ātmanaḥ ॥100॥
Abhimanyu was born to Arjuna and Subhadrā — sister’s son of Vāsudeva (Kṛṣṇa), and grandson of the great-souled Pāṇḍu.
pāṇḍavebhyo ’pi pañcabhyāḥ kṛṣṇāyāṁ pañca jajñire। kumārā rūpa-sampannāḥ sarva-śastra-viśāradāḥ ॥101॥
From the five Pāṇḍavas and Kṛṣṇā (Draupadī), five sons were born — princes endowed with beauty and skilled in all forms of weaponry.
prativindhyo yudhiṣṭhirāt sutasomo vṛkodarāt। arjunāt śrutakīrtis tu śatānīkas tu nākuliḥ ॥102॥
Prativindhya was born of Yudhiṣṭhira; Sutasoma of Bhīma; Śrutakīrti of Arjuna; and Śatānīka of Nakula.
tathaiva sahadevāc ca śrutasenaḥ pratāpavān। hiḍimbāyāṁ ca bhīmena vane jajñe ghaṭotkacaḥ ॥103॥
Śrutasena, a mighty warrior, was born of Sahadeva; and Ghaṭotkaca was born in the forest to Bhīma through Hiḍimbā.
śikhaṇḍī drupadāt jajñe kanyā putratvam āgatā। yāṁ yakṣaḥ puruṣaṁ cakre sthūṇaḥ priya-cikīrṣayā ॥104॥
Śikhaṇḍī was born as a daughter to Drupada but later attained manhood; the Yakṣa Sthūṇa transformed her into a male out of affection.
kurūṇāṁ vigrahe tasmin samāgacchan bahūn yathā। rājñāṁ śata-sahasrāṇi yotsyamānāni saṁyuge ॥105॥
In that great war of the Kurus, there assembled hundreds of thousands of kings, all prepared for battle.
teṣām aparimeyāni nāma-dheyāni sarvaśaḥ। na śakyaṁ parisaṅkhyātuṁ varṣāṇām ayutair api॥ ete tu kīrtitā mukhyā yair ākhyānam idaṁ tatam ॥106॥
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.
