Incredible Wisdom of Bharat!

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nārāyaṇaṁ namaskr̥tya naraṁ caiva narōttamam। dēvīṁ sarasvatīṁ caiva tatō jayamudīrayēt ॥ ( bōri 1. 1. 0)

Having bowed to Nārāyaṇa and to Nara, the best of men, and to the goddess Sarasvatī, then one should recite the epic Jaya.

nārāyaṇaṁ suraguruṁ jagadēkanāthaṁ bhaktapriyaṁ sakalalōkanamaskr̥taṁ ca। traiguṇyavarjitamajaṁ vibhumādyamīśaṁ vandē bhavaghnamamarāsurasiddhavandyam ॥ (kuṁbha 1. 1. 2)

I bow to Nārāyaṇa, teacher of the gods, the sole lord of the world, beloved of devotees, revered by all beings, free from the three qualities, unborn, all-pervading, the primeval lord, the destroyer of worldly existence, worshipped by gods, asuras, and siddhas.

namō dharmāya mahatē namaḥ kr̥ṣṇāya vēdhasē। brāhmaṇēbhyō namaskr̥tya dharmānvakṣyāmi śāśvatān ॥ (kuṁbha 1. 1. 3)

Homage to the great Dharma; homage to Krishna, the creator. Having paid respects to the Brahmins, I shall declare the eternal laws.

ōṁ namō bhagavatē vāsudēvāya। ōṁ namaḥ pitāmahāya। ōṁ namaḥ prajāpatibhyaḥ। ōṁ namaḥ kr̥ṣṇadvaipāyanāya। ōṁ namaḥ sarvavighnavināyakēbhyaḥ ॥ (kuṁbha 1. 1. 4)

Om, homage to the divine Vāsudeva. Om, homage to the Grandsire. Om, homage to the Prajāpatis. Om, homage to Kṛṣṇa Dvaipāyana. Om, homage to all removers of obstacles.

lōmaharṣaṇaputra ugraśravāḥ sūtaḥ paurāṇikō naimiṣāraṇyē śaunakasya kulapatērdvādaśavārṣikē satrē ॥ ( bōri 1. 1. 1)

Ugraśravā, son of Lomaharṣaṇa, the Sūta and reciter of ancient tales, at the twelve-year sacrificial session of Śaunaka, the chief of the family, in the Naimiṣa forest...

samāsīnānabhyagacchadbrahmarṣīnsaṁśitavratān। vinayāvanatō bhūtvā kadācitsūtanandanaḥ ॥ ( bōri 1. 1. 2)

At some point, the son of the Sūta, bowing respectfully, approached the seated brahmarshis who were firm in their vows.

tamāśramamanuprāptaṁ naimiṣāraṇyavāsinaḥ। citrāḥ śrōtuṁ kathāstatra parivavrustapasvinaḥ ॥ ( bōri 1. 1. 3)

When he arrived at the hermitage, the ascetics dwelling in Naimisharanya gathered there around him, eager to hear the varied tales.

uvāca tānr̥ṣīnsarvāndhanyō vō’smyadyadarśanāt ॥ (kuṁbha 1. 1. 7)

He said to all those sages, "I am fortunate today to see you."

vēda vaiyāsikīḥ sarvāḥ kathā dharmāryaisaṁhitāḥ। vakṣyāmi vō dvijaśrēṣṭhāḥ śr̥ṇvantvadya tapōdhanāḥ ॥ (kuṁbha 1. 1. 8)

O best of the twice-born, I will recite to you today all the Vedas, the collections of stories of dharma composed by Vyāsa; let the ascetics rich in austerity listen.

tasya tadvacanaṁ śrutvā naimiśāraṇyavāsinaḥ ॥ (kuṁbha 1. 1. 9)

Hearing those words of his, the residents of the Naimisha forest...

abhivādya munīṁstāṁstu sarvānēva kr̥tāñjaliḥ।apr̥cchatsa tapōvr̥ddhiṁ sadbhiścaivābhinanditaḥ ॥ ( bōri 1. 1. 4)

Having bowed respectfully with joined palms to all those sages, he inquired about their progress in austerities, and was welcomed by the worthy ones.

atha tēṣūpaviṣṭēṣu sarvēṣvēva tapasviṣu।nirdiṣṭamāsanaṁ bhējē vinayāllōmaharṣaṇiḥ ॥ ( bōri 1. 1. 5)

Then, when all the ascetics had taken their seats, Lomaharshana respectfully took the indicated seat.

sukhāsīnaṁ tatastaṁ tu viśrāntamupalakṣya ca।athāpr̥cchadr̥ṣistatra kaścitprastāvayankathāḥ ॥ ( bōri 1. 1. 6)

Then, seeing him comfortably seated and rested, a certain seer there asked him, beginning a conversation.

kuta āgamyatē sautē kva cāyaṁ vihr̥tastvayā।kālaḥ kamalapatrākṣa śaṁsaitatpr̥cchatō mama ॥ ( bōri 1. 1. 7)

O Sūta, from where have you come, and where has he wandered with you? O lotus-eyed one, tell me this as I ask: what is the time?

ēvaṁ pr̥ṣṭō’bravītsamyagyathāvallaumaharṣaṇiḥ। vākyaṁ vacanasampannastēṣāṁ ca caritāśrayam ॥ (nīla 1. 1. 8)

Thus, Lomaharshana, endowed with eloquence, properly spoke a statement based upon their deeds, as was appropriate, having been asked.

tasminsadasi vistīrṇē munīnāṁ bhāvitātmanām ॥ (nīla 1. 1. 9)

In that spacious assembly of sages whose souls were perfected...

sūta uvāca॥

The Sūta said:

janamējayasya rājarṣēḥ sarpasatrē mahātmanaḥ।samīpē pārthivēndrasya samyakpārikṣitasya ca ॥ ( bōri 1. 1. 8)

In the presence of the great-souled Janamejaya, the royal sage, at the snake sacrifice, truly in the assembly of the king of kings, the son of Parikshit...

kr̥ṣṇadvaipāyanaprōktāḥ supuṇyā vividhāḥ kathāḥ।kathitāścāpi vidhivadyā vaiśampāyanēna vai ॥ ( bōri 1. 1. 9)

The various and highly auspicious stories spoken by Kṛṣṇa Dvaipāyana, as well as those properly narrated by Vaiśaṃpāyana—

śrutvāhaṁ tā vicitrārthā mahābhāratasaṁśritāḥ।bahūni samparikramya tīrthānyāyatanāni ca ॥ ( bōri 1. 1. 1 0)

Having heard those various stories connected with the Mahabharata, full of diverse meanings, I visited many pilgrimage places and shrines.

samantapañcakaṁ nāma puṇyaṁ dvijaniṣēvitam।gatavānasmi taṁ dēśaṁ yuddhaṁ yatrābhavatpurā ॥ ( bōri 1. 1. 1 1)

I went to that sacred place named Samantapañcaka, frequented by Brahmins, where the battle took place long ago.

pāṇḍavānāṁ kurūṇāṁ ca sarvēṣāṁ ca mahīkṣitām ॥ ( bōri 1. 1. 1 1)

of the Pāṇḍavas, the Kurus, and all the kings

didr̥kṣurāgatastasmātsamīpaṁ bhavatāmiha।āyuṣmantaḥ sarva ēva brahmabhūtā hi mē matāḥ ॥ ( bōri 1. 1. 1 2)

Therefore, wishing to see you, I have come here; I consider all of you to be long-lived and truly possessed of a spiritual nature.

asminyajñē mahābhāgāḥ sūryapāvakavarcasaḥ।kr̥tābhiṣēkāḥ śucayaḥ kr̥tajapyā hutāgnayaḥ ॥ ( bōri 1. 1. 1 3)

In this sacrifice, O most fortunate ones whose radiance is like that of the sun and fire, who are consecrated, pure, have recited the mantras, and have offered oblations into the fire...

bhavanta āsatē svasthā bravīmi kimahaṁ dvijāḥ ॥ ( bōri 1. 1. 1 3)

You Brahmins are all seated at ease; what shall I say?

purāṇasaṁśritāḥ puṇyāḥ kathā vā dharmasaṁśritāḥ।itivr̥ttaṁ narēndrāṇāmr̥ṣīṇāṁ ca mahātmanām ॥ ( bōri 1. 1. 1 4)

Stories rooted in ancient legend, sacred tales, or accounts grounded in righteousness—of kings and of great sages.

r̥ṣaya ūcuḥ॥

The sages said:

dvaipāyanēna yatprōktaṁ purāṇaṁ paramarṣiṇā।surairbrahmarṣibhiścaiva śrutvā yadabhipūjitam ॥ ( bōri 1. 1. 1 5)

The purāṇa which was spoken by Dvaipāyana, the supreme seer, and which, having been heard, was highly honored by the gods and Brahmarṣis...

tasyākhyānavariṣṭhasya vicitrapadaparvaṇaḥ।sūkṣmārthanyāyayuktasya vēdārthairbhūṣitasya ca ॥ ( bōri 1. 1. 1 6)

of that foremost among narratives, with its remarkable and varied sections, endowed with subtle meaning and reasoning, and adorned with the meanings of the Vedas

bhāratasyētihāsasya puṇyāṁ granthārthasaṁyutām।saṁskārōpagatāṁ brāhmīṁ nānāśāstrōpabr̥ṁhitām ॥ ( bōri 1. 1. 1 7)

the sacred narrative of the Bhārata, imbued with the essence of the text, rendered with proper refinement, expressed in Sanskrit, and enriched by many branches of knowledge

janamējayasya yāṁ rājñō vaiśampāyana uktavān।yathāvatsa r̥ṣistuṣṭyā satrē dvaipāyanājñayā ॥ ( bōri 1. 1. 1 8)

which the sage Vaiśampāyana, by Dvaipāyana's command, properly recited with satisfaction to King Janamejaya at the sacrifice

vēdaiścaturbhiḥ samitāṁ vyāsasyādbhutakarmaṇaḥ।saṁhitāṁ śrōtumicchāmō dharmyāṁ pāpabhayāpahām ॥ ( bōri 1. 1. 1 9)

We wish to hear the righteous compilation, made from the four Vedas by Vyāsa of wondrous deeds, which removes the fear of sin and evil.

sūta uvāca॥

The Sūta said:

ādyaṁ puruṣamīśānaṁ puruhūtaṁ puruṣṭutam।r̥tamēkākṣaraṁ brahma vyaktāvyaktaṁ sanātanam ॥ ( bōri 1. 1. 2 0)

The original person, the lord, invoked by many, praised by men, the truth, the one syllable, Brahman, both manifest and unmanifest, eternal.

asacca saccaiva ca yadviśvaṁ sadasataḥ param।parāvarāṇāṁ sraṣṭāraṁ purāṇaṁ paramavyayam ॥ ( bōri 1. 1. 2 1)

The one who is both the unmanifest and the manifest, who indeed is everything in the universe, who is beyond both the manifest and unmanifest, the creator of all that is higher and lower, the ancient, the supreme, the imperishable.

maṅgalyaṁ maṅgalaṁ viṣṇuṁ varēṇyamanaghaṁ śucim।namaskr̥tya hr̥ṣīkēśaṁ carācaraguruṁ harim ॥ ( bōri 1. 1. 2 2)

Having bowed to Viṣṇu—who is auspicious, blessed, worthy of worship, sinless, pure; to Hṛṣīkeśa, the teacher of all that moves and does not move, to Hari—

maharṣēḥ pūjitasyēha sarvalōkē mahātmanaḥ।pravakṣyāmi mataṁ kr̥tsnaṁ vyāsasyāmitatējasaḥ ॥ ( bōri 1. 1. 2 3)

I shall now declare in full the teaching of Vyāsa, the great-souled sage who is honored here and in all the worlds, whose brilliance is boundless.

namō bhagavatē tasmai vyāsāyāmitatējasē। yasya prasādādvakṣyāmi nārāyaṇakathāmimām ॥ (kuṁbha 1. 1. 3 2)

Homage to that venerable Vyāsa of boundless energy, by whose grace I will declare this tale of Nārāyaṇa.

sarvāśramābhiśamanaṁ sarvatīrthāvagāhanam। na tathā phalada sūtē nārāyaṇakathā yathā ॥ (kuṁbha 1. 1. 3 3)

O Sūta, the fulfilment of all stages of life and bathing in all sacred fords are not as fruitful as the tale of Nārāyaṇa.

nāsti nārāyaṇasamaṁ na bhūtaṁ na bhaviṣyati। ētēna satyavākyēna sarvārthānsādhayāmyaham ॥ (kuṁbha 1. 1. 3 4)

There never has been, nor ever will be, anyone equal to Nārāyaṇa; by this true statement, I accomplish all aims.

ācakhyuḥ kavayaḥ kēcitsampratyācakṣatē parē।ākhyāsyanti tathaivānyē itihāsamimaṁ bhuvi ॥ ( bōri 1. 1. 2 4)

Some poets have narrated this history, others are now narrating it, and still others likewise will narrate it on earth.

idaṁ tu triṣu lōkēṣu mahajjñānaṁ pratiṣṭhitam।vistaraiśca samāsaiśca dhāryatē yaddvijātibhiḥ ॥ ( bōri 1. 1. 2 5)

But this great knowledge, established in the three worlds, is both set forth in detail and summarized, being preserved by the twice-born.

alaṅkr̥taṁ śubhaiḥ śabdaiḥ samayairdivyamānuṣaiḥ।chandōvr̥ttaiśca vividhairanvitaṁ viduṣāṁ priyam ॥ ( bōri 1. 1. 2 6)

Embellished with beautiful words, both divine and human expressions, and endowed with various metrical forms—pleasing to the learned.

puṇyē himavataḥ pādē mēdhyē giriguhālayē। viśōdhya dēhaṁ dharmātmā darbhasaṁstaramāśritaḥ ॥ (kuṁbha 1. 1. 3 9)

In a sacred and pure mountain cave dwelling at the foot of the Himalaya, the righteous one, having purified his body, resorted to a bed of sacred grass.

śuciḥ saniyamō vyāsaḥ śāntātmātapasi sthitaḥ bhāratasyētihāsasya dharmēṇānvīkṣya tāṁ gatim ॥ (kuṁbha 1. 1. 4 0)

Pure, self-restrained Vyāsa, with a tranquil mind, engaged in austerity, having examined with righteousness that course of the history of Bhārata,

praviśya yōgaṁ jñānēna sō’paśyatsarvamantataḥ ॥ (kuṁbha 1. 1. 4 1)

Entering into meditative concentration with knowledge, he saw everything within.

niṣprabhē’sminnirālōkē sarvatastamasāvr̥tē।br̥hadaṇḍamabhūdēkaṁ prajānāṁ bījamakṣayam ॥ ( bōri 1. 1. 2 7)

In this realm, devoid of brilliance, without light, and enveloped on all sides by darkness, there arose a single great egg—the imperishable seed of all beings.

yugasyādau nimittaṁ tanmahaddivyaṁ pracakṣatē।yasmiṁstacchrūyatē satyaṁ jyōtirbrahma sanātanam ॥ ( bōri 1. 1. 2 8)

That great, divine principle, which is declared to be the cause at the beginning of the cosmic cycle—in which are heard the truth, the light, and the eternal Absolute—

adbhutaṁ cāpyacintyaṁ ca sarvatra samatāṁ gatam।avyaktaṁ kāraṇaṁ sūkṣmaṁ yattatsadasadātmakam ॥ ( bōri 1. 1. 2 9)

It is wondrous and inconceivable, present equally everywhere, unmanifest, the subtle cause which is of the nature of both existence and nonexistence.

yasmātpitāmahō jajñē prabhurēkaḥ prajāpatiḥ।brahmā suraguruḥ sthāṇurmanuḥ kaḥ paramēṣṭhyatha ॥ ( bōri 1. 1. 3 0)

From whom were born the Grandfather (Brahmā), the Lord, the one Prajāpati, Brahmā, the teacher of the gods, Sthāṇu (Śiva), Manu, Ka, Parameṣṭhin, and then...

prācētasastathā dakṣō dakṣaputrāśca sapta yē।tataḥ prajānāṁ patayaḥ prābhavannēkaviṁśatiḥ ॥ ( bōri 1. 1. 3 1)

Similarly, Prāchetas, Dakṣa, and Dakṣa's seven sons—from them arose the twenty-one lords of beings.

puruṣaścāpramēyātmā yaṁ sarvamr̥ṣayō viduḥ।viśvēdēvāstathādityā vasavō’thāśvināvapi ॥ ( bōri 1. 1. 3 2)

And the cosmic Person of immeasurable essence, whom all the seers, the Viśvedevas, the Ādityas, the Vasus, and even the Aśvins know—

yakṣāḥ sādhyāḥ piśācāśca guhyakāḥ pitarastathā।tataḥ prasūtā vidvāṁsaḥ śiṣṭā brahmarṣayō’malāḥ ॥ ( bōri 1. 1. 3 3)

Yakshas, Sādhyas, Piśācas, Guhyakas, and Pitṛs; then, the pure and distinguished Brahmarshis, the wise, were also born.

rājarṣayaśca bahavaḥ sarvaiḥ samuditā guṇaiḥ।āpō dyauḥ pr̥thivī vāyurantarikṣaṁ diśastathā ॥ ( bōri 1. 1. 3 4)

Likewise, many royal sages endowed with all virtues, the waters, the sky, the earth, the wind, the atmosphere, and the directions...

saṁvatsarartavō māsāḥ pakṣāhōrātrayaḥ kramāt।yaccānyadapi tatsarvaṁ sambhūtaṁ lōkasākṣikam ॥ ( bōri 1. 1. 3 5)

Years, seasons, months, fortnights, days, and nights in due order—and whatever else—have all arisen, witnessed by the world.

yadidaṁ dr̥śyatē kiñcidbhūtaṁ sthāvarajaṅgamam।punaḥ saṅkṣipyatē sarvaṁ jagatprāptē yugakṣayē ॥ ( bōri 1. 1. 3 6)

Whatever of this world, whether stationary or moving, is seen—all beings—are all drawn back again when the end of the age arrives.

yathartāvr̥tuliṅgāni nānārūpāṇi paryayē।dr̥śyantē tāni tānyēva tathā bhāvā yugādiṣu ॥ ( bōri 1. 1. 3 7)

Just as the signs of the seasons, in their various forms, appear in succession—and they are always the same—so too are the manifestations at the beginnings of the yugas.

ēvamētadanādyantaṁ bhūtasaṁhārakārakam।anādinidhanaṁ lōkē cakraṁ samparivartatē ॥ ( bōri 1. 1. 3 8)

Thus, this wheel, which has neither beginning nor end and causes the destruction of beings, keeps turning in the world without start or finish.

trayastriṁśatsahasrāṇi trayastriṁśacchatāni ca।trayastriṁśacca dēvānāṁ sr̥ṣṭiḥ saṅkṣēpalakṣaṇā ॥ ( bōri 1. 1. 3 9)

In summary, the creation of the gods is said to number thirty-three thousand, thirty-three hundred, and thirty-three.

divasputrō br̥hadbhānuścakṣurātmā vibhāvasuḥ।savitā ca r̥cīkō’rkō bhānurāśāvahō raviḥ ॥ ( bōri 1. 1. 4 0)

He is the son of Dyaus, of great brilliance, the soul of sight, the radiant one, Savitar, R̥cīka, Arka, Bhānu, the bringer of light, Ravi.

putrā vivasvataḥ sarvē mahyastēṣāṁ tathāvaraḥ।dēvabhrāṭtanayastasya tasmātsubhrāḍiti smr̥taḥ ॥ ( bōri 1. 1. 4 1)

All the sons of Vivasvat, among them the youngest—he is the son of Devabhṛat; therefore, he is known as Subhrāt.

subhrājastu trayaḥ putrāḥ prajāvantō bahuśrutāḥ।daśajyōtiḥ śatajyōtiḥ sahasrajyōtirātmavān ॥ ( bōri 1. 1. 4 2)

But Subhrāj had three sons who were prolific and well-learned: Daśajyotis, Śatajyotis, and Sahasrajyotis, all self-possessed.

daśa putrasahasrāṇi daśajyōtērmahātmanaḥ।tatō daśaguṇāścānyē śatajyōtērihātmajāḥ ॥ ( bōri 1. 1. 4 3)

The great-souled Dashajyotis had ten thousand sons; and then, here, Shatajotis had sons ten times as many.

bhūyastatō daśaguṇāḥ sahasrajyōtiṣaḥ sutāḥ।tēbhyō’yaṁ kuruvaṁśaśca yadūnāṁ bharatasya ca ॥ ( bōri 1. 1. 4 4)

Further, the sons of Sahasrajyotis were ten times as many as those before him; from them came this Kuru lineage and that of the Yadus and Bharata.

yayātīkṣvākuvaṁśaśca rājarṣīṇāṁ ca sarvaśaḥ।sambhūtā bahavō vaṁśā bhūtasargāḥ savistarāḥ ॥ ( bōri 1. 1. 4 5)

The lineages of Yayāti, the Ikṣvāku lineage, all the royal sages, and many other lines, with the origins of various beings described in full detail, sprang forth.

bhūtasthānāni sarvāṇi rahasyaṁ trividhaṁ ca yat।vēdayōgaṁ savijñānaṁ dharmō’rthaḥ kāma ēva ca ॥ ( bōri 1. 1. 4 6)

All the abodes of beings, the secrets of three kinds, union with the Veda together with knowledge, and dharma, artha, and kama—

dharmakāmārthaśāstrāṇi śāstrāṇi vividhāni ca।lōkayātrāvidhānaṁ ca sambhūtaṁ dr̥ṣṭavānr̥ṣiḥ ॥ ( bōri 1. 1. 4 7)

The sage saw the treatises on dharma, desire, and wealth, the various other treatises, and the ordering of worldly conduct that had arisen.

nītirbharatavaṁśasya vistāraścaiva sarvaśaḥ ॥ (kuṁbha 1. 1. 6 3)

ethical teaching and the complete account in every detail of the line of Bharata

itihāsāḥ savaiyākhyā vividhāḥ śrutayō’pi ca।iha sarvamanukrāntamuktaṁ granthasya lakṣaṇam ॥ ( bōri 1. 1. 4 8)

Here, all historical accounts with their explanations, various scriptures as well, are included and described; this is a characteristic of the work.

saṁkṣēpēṇētihāsasya tatō vakṣyati vistaram ॥ (kuṁbha 1. 1. 6 4)

Then, after summarizing this epic, he will recount it in detail.

vistīryaitanmahajjñānamr̥ṣiḥ saṅkṣēpamabravīt।iṣṭaṁ hi viduṣāṁ lōkē samāsavyāsadhāraṇam ॥ ( bōri 1. 1. 4 9)

Having expounded this great knowledge, the sage presented a summary, for in the world, a mixture of concise and detailed exposition is indeed desirable for the learned.

manvādi bhārataṁ kēcidāstīkādi tathāparē।tathōparicarādyanyē viprāḥ samyagadhīyatē ॥ ( bōri 1. 1. 5 0)

Some begin the Mahabharata with the episode of Manu, others with Astika, and yet others with Uparicara—learned brahmins recite it properly in these various ways.

vividhaṁ saṁhitājñānaṁ dīpayanti manīṣiṇaḥ।vyākhyātuṁ kuśalāḥ kēcidgranthaṁ dhārayituṁ parē ॥ ( bōri 1. 1. 5 1)

The wise illuminate varied knowledge of the collections; some are skilled in explaining the text, while others in committing it to memory.

tapasā brahmacaryēṇa vyasya vēdaṁ sanātanam।itihāsamimaṁ cakrē puṇyaṁ satyavatīsutaḥ ॥ ( bōri 1. 1. 5 2)

Through asceticism and celibacy, the son of Satyavatī arranged the eternal Veda and composed this holy epic.

parāśarātmajō vidvānbrahmarṣiḥ saṁśitavrataḥ।māturniyōgāddharmātmā gāṅgēyasya ca dhīmataḥ ॥ ( bōri 1. 1. 5 3)

The learned son of Parāśara, a Brahmarṣi, firm in his vows, through his mother’s appointment, and the wise and righteous son of Gaṅgā...

tadākhyānavariṣṭhaṁ sa kr̥tvā dvaipāyanaḥ prabhuḥ ॥ (nīla 1. 1. 5 5)

Having composed that foremost narration, the master Dvaipayana...

kathamadhyāpayānīha śiṣyānityanvacintayat। tasya taccintitaṁ jñātvā r̥ṣērdvaipāyanasya ca ॥ (nīla 1. 1. 5 6)

He pondered, 'How should I teach the students here?' And when someone knew that thought of the sage Dvaipayana...

tatrājagāma bhagavānbrahmā lōkaguruḥ svayam। prītyarthaṁ tasya caivarṣērlōkānāṁ hitakāmyayā ॥ (nīla 1. 1. 5 7)

There, the revered Brahma, the teacher of the worlds, himself arrived, to show favor to that sage and out of the desire for the welfare of the worlds.

taṁ dr̥ṣṭvā vismitō bhūtvā prāñjaliḥ praṇataḥ sthitaḥ। āsanaṁ kalpayāmāsa sarvairmunigaṇairvr̥taḥ ॥ (nīla 1. 1. 5 8)

Amazed on seeing him, he stood with hands joined and bowed down, then, surrounded by all the assemblies of sages, prepared a seat.

hiraṇyagarbhamāsīnaṁ tasmiṁstu paramāsanē। parivr̥tyāsanābhyāśē vāsavēyaḥ sthitō’bhavat ॥ (nīla 1. 1. 5 9)

But seeing Hiraṇyagarbha seated there on the supreme seat, the son of Vasavā (Viṣṇu), after walking around, stood near the seat.

anujñātō’tha kr̥ṣṇastu brahmaṇā paramēṣṭhinā। niṣasādāsanābhyāśē prīyamāṇaḥ śucismitaḥ ॥ (nīla 1. 1. 6 0)

Then, having been permitted by Brahmā, the supreme creator, Kṛṣṇa—delighted and with a pure smile—sat down near the seat.

uvāca sa mahātējā brahmāṇaṁ paramēṣṭhinam। kr̥taṁ mayēdaṁ bhagavānkāvyaṁ paramapūjitam ॥ (nīla 1. 1. 6 1)

He who was of great brilliance said to Brahmā, the supreme lord: 'O Blessed One, this most highly revered poem has been composed by me.'

brahmanvēdarahasyaṁ ca yaccānyatsthāpitaṁ mayā। sāṅgōpaniṣadāṁ caiva vēdānāṁ vistarakriyā ॥ (nīla 1. 1. 6 2)

O Brahman, the secret of the Veda and whatever else has been established by me, along with the parts and Upaniṣads and the detailed exposition of the Vedas—

itihāsapurāṇānāmunmēṣaṁ nirmitaṁ ca yat। bhūtaṁ bhavyaṁ bhaviṣyacca trividhaṁ kālasañjñitam ॥ (nīla 1. 1. 6 3)

the emergence and formation of the Itihāsas and Purāṇas, and whatever else—classified as the threefold time: past, present, and future

jarāmr̥tyubhayavyādhibhāvābhāvaviniścayaḥ। vividhasya ca dharmasya hyāśramāṇāṁ ca lakṣaṇam ॥ (nīla 1. 1. 6 4)

The determination of the presence and absence of old age, death, fear, and disease; the various forms of dharma; and the distinguishing marks of the āśramas.

cāturvarṇyavidhānaṁ ca purāṇānāṁ ca kr̥tsnaśaḥ। tapasō brahmacaryasya pr̥thivyāścandrasūryayōḥ ॥ (nīla 1. 1. 6 5)

the arrangement of the four social classes, the entirety of the Purāṇas, asceticism, celibacy, the earth, and the moon and the sun

grahanakṣatratārāṇāṁ pramāṇaṁ ca yugaiḥ saha। r̥cō yajūṁṣi sāmāni vēdādhyātmaṁ tathaiva ca ॥ (nīla 1. 1. 6 6)

the measure of the planets, stars, and constellations along with their ages; the Ṛg Veda hymns, the Yajur Veda formulas, the Sāma Veda chants, and likewise the spiritual essence of the Veda;

nyāyaśikṣā cikitsā ca dānaṁ pāśupataṁ tathā। hētunaiva samaṁ janma divyamānuṣasañjñitam ॥ (nīla 1. 1. 6 7)

Law, phonetics, medicine, charity, the Pāśupata doctrine as well, and the cause of the origin of those called divine and human...

tīrthānāṁ caiva puṇyānāṁ dēśānāṁ caiva kīrtanam। nadīnāṁ parvatānāṁ ca vanānāṁ sāgarasya ca ॥ (nīla 1. 1. 6 8)

the praise of sacred fords, holy places, regions, rivers, mountains, forests, and the ocean

purāṇāṁ caiva divyānāṁ kalpānāṁ yuddhakauśalam। vākyajātiviśēṣāśca lōkayātrākramaśca yaḥ ॥ (nīla 1. 1. 6 9)

the skill in warfare from the divine and ancient histories and the eons, the various types of expression, and the order of worldly conduct, which...

yaccāpi sarvagaṁ vastu taccaiva pratipāditam। paraṁ na lēkhakaḥ kaścidētasya bhuvi vidyatē ॥ (nīla 1. 1. 7 0)

And whatever is the all-pervading entity, that too has been explained; but there is no writer of this on earth.

brahmōvāca। tapōviśiṣṭadapi vai viśiṣṭānmunisañcayāt। manyē śrēṣṭhataraṁ tvāṁ vai rahasyajñānavēdanāt ॥ (nīla 1. 1. 7 1)

Brahma said: I consider you indeed to be superior even to the distinguished assembly of sages who excel in asceticism, because of your knowledge of secret wisdom.

janmaprabhr̥ti satyāṁ tē vēdmi gāṁ brahmavādinīm। tvayā ca kāvyamityuktaṁ tasmātkāvyaṁ bhaviṣyati ॥ (nīla 1. 1. 7 2)

From birth I have known your speech to be truthful and possessing knowledge of Brahman; and since you have called it kāvya, therefore, it shall be kāvya.

asya kāvyasya kavayō na samarthā viśēṣaṇē। viśēṣaṇē gr̥hasthasya śēṣāstraya ivāśramāḥ ॥ (nīla 1. 1. 7 3)

The poets are not capable of fully defining this poem—just as, regarding the householder, the other three āśramas are unable to do so.

kāvyasya lēkhanārthāya gaṇēśaḥ smaryatāṁ munē। sautiruvāca। ēvamābhāṣya taṁ brahmā jagāma svaṁ nivēśanam ॥ (nīla 1. 1. 7 4)

For the purpose of writing the poem, Ganesha should be remembered, O sage. Sauti said: Having thus spoken to him, Brahma went to his own abode.

tataḥ sasmāra hērambaṁ vyāsaḥ satyavatīsutaḥ। smr̥tamātrō gaṇēśānō bhaktacintitapūrakaḥ ॥ (nīla 1. 1. 7 5)

Then Vyasa, the son of Satyavati, remembered Heramba; Ganesha, Lord who fulfils the wishes of his devotees, is present the moment he is recalled.

tatrājagāma vighnēśō vēdavyāsō yataḥ sthitaḥ। pūjitaścōpaviṣṭaśca vyāsēnōktastadā’nagha ॥ (nīla 1. 1. 7 6)

There, the lord of obstacles came to where Vyāsa was; having been worshipped and seated by Vyāsa, he was then addressed by the sinless sage.

lēkhakō bhāratasyāsya bhava tvaṁ gaṇanāyaka। mayaiva prōcyamānasya manasā kalpitasya ca ॥ (nīla 1. 1. 7 7)

You, Gananayaka, be the scribe of this Bhārata, as it is recited by me and conceived in my mind.

śrutvaitatprāha vighnēśō yadi mē lēkhanī kṣaṇam। likhatō nāvatiṣṭhēta tadā syāṁ lēkhakō hyaham ॥ (nīla 1. 1. 7 8)

Hearing this, Ganesha said, "If my pen does not stop even for a moment while I am writing, then I will indeed be the scribe."

vyāsō’pyuvāca taṁ dēvamabuddhvā mā likha kvacit। ōmityuktvā gaṇēśō’pi babhūva kila lēkhakaḥ ॥ (nīla 1. 1. 7 9)

Vyāsa also told that god, “Do not write anything without understanding.” After saying 'Om', Ganesha is said to have become the scribe.

granthagranthiṁ tadā cakrē munirgūḍhaṁ kutūhalāt। yasminpratijñayā prāha munirdvaipāyanastvidam ॥ (nīla 1. 1. 8 0)

Then the sage, out of curiosity, made a concealed knot in the composition—in which sage Dvaipayana truly uttered this with a condition:

aṣṭau ślōkasahasrāṇi aṣṭau ślōkaśatāni ca। ahaṁ vēdmi śukō vētti sañjayō vētti vā na vā ॥ (nīla 1. 1. 8 1)

There are eight thousand verses and eight hundred more; I know them, Śuka knows, and Saṃjaya knows— or perhaps does not.

tacchlōkakūṭamadyāpi grathitaṁ sudr̥ḍhaṁ munē। bhēttuṁ na śakyatē’rthasya gūḍhatvātpraśritasya ca ॥ (nīla 1. 1. 8 2)

O sage, that collection of verses is still very tightly woven, and it cannot be unraveled, for its meaning is both hidden and subtle.

sarvajñōpi gaṇēśō yatkṣaṇamāstē vicārayan। tāvaccakāra vyāsōpi ślōkānanyānbahūnapi ॥ (nīla 1. 1. 8 3)

Even though Ganesha is all-knowing, whenever he paused to think, in that time Vyasa also composed many other verses.

ajñānatimirāndhasya lōkasya tu vicēṣṭataḥ। jñānāñjanaśālākābhiḥ nētrō’nmīlanakārakam ॥ (nīla 1. 1. 8 4)

But for the world, blinded by the darkness of ignorance, when it wanders about, the one who opens its eyes with the sticks of the ointment of knowledge...

dharmārthakāmamōkṣārthaiḥ samāsavyāsakīrtanaiḥ। tathā bhāratasūryēṇa nr̥ṇāṁ vinihataṁ tamaḥ ॥ (nīla 1. 1. 8 5)

Just so, by the sun that is the Mahābhārata—through its concise and expansive narrations about dharma, artha, kāma, and mokṣa—the darkness among people is dispelled.

purāṇapūrṇacandrēṇa śrutijyōtsnāḥ prakāśitāḥ। nr̥buddhikauravāṇāṁ ca kr̥tamētatprakāśanam ॥ (nīla 1. 1. 8 6)

By the full moon of the Purāṇa, the rays of light from the Vedas have been made manifest, and this illumination has been brought about for the intelligence of men and the Kauravas.

itihāsapradīpēna mōhāvaraṇaghātinā। lōkagarbhagr̥haṁ kr̥tsnaṁ yathāvatsamprakāśitam ॥ (nīla 1. 1. 8 7)

By means of the lamp of history, which destroys the veil of delusion, the whole secret chamber of the world has been fully revealed as it truly is.

saṅgrahādhyāyabījō vai paulōmāstīkamūlavān। sambhavaskandhavistāraḥ sabhāraṇyaviṭaṅkavān ॥ (nīla 1. 1. 8 8)

With the seeds in the Summary and Adhyaya sections, indeed rooted in the Pauloma and Astika portions, its trunk expanding in the Sambhava section, with branches in Sabha, Aranya, and Vitranka...

araṇīparvarupāḍhyō virāṭōdyōgasāravān। bhīṣmaparvamahāśākhō drōṇaparvapalāśavān ॥ (nīla 1. 1. 8 9)

Having Araniparvan as its form, filled with the essence of Virata and Udyoga parvans, with Bhishmaparvan as a great branch and adorned with the leaves of the Dronaparvan,

karṇaparvasitaiḥ puṣpaiḥ śalyaparvasugandhibhiḥ। strīparvaivīkaviśrāmaḥ śāntiparvamahāphalaḥ ॥ (nīla 1. 1. 9 0)

With the white flowers of the Karna section, the fragrant ones of the Shalya section, deep shade for rest in the Stri section, and the great fruit of the Shanti section.

aśvamēdhāmr̥tarasasvāśramasthānasaṁśayaḥ। mausalaḥ śrutisaṅkṣēpaḥ śiṣṭadvijaniṣēvitaḥ ॥ (nīla 1. 1. 9 1)

Ashvamedha, imbued with the nectar of immortality, full of doubts regarding the hermitage settings; the Mausala, condensed from the Vedas, attended upon by distinguished Brahmins.

sarvēṣāṁ kavimukhyānāmupajīvyō bhaviṣyati। parjanya iva bhūtānāmakṣayō bhāratadrumaḥ ॥ (nīla 1. 1. 9 2)

The Mahābhārata tree will be an inexhaustible resource for all the foremost poets, like a raincloud is for all creatures.

sautiruvāca। tasya vr̥kṣasya vakṣyāmi śaśvatpuṣpaphalōdayam। svādumēdhyarasōpētamacchēdyamamarairapi ॥ (nīla 1. 1. 9 3)

Sauti said: I shall describe the tree whose flowers and fruits arise perpetually, whose sap is delicious and pure, and which cannot be cut down even by the immortals.

kṣētrē vicitravīryasya kr̥ṣṇadvaipāyanaḥ purā।trīnagnīniva kauravyāñjanayāmāsa vīryavān ॥ ( bōri 1. 1. 5 4)

Formerly, the mighty Kṛṣṇa Dvaipāyana begot, in the womb of Vicitravīrya, the Kauravas—like (one tending) three sacrificial fires.

utpādya dhr̥tarāṣṭraṁ ca pāṇḍuṁ viduramēva ca।jagāma tapasē dhīmānpunarēvāśramaṁ prati ॥ ( bōri 1. 1. 5 5)

Having fathered Dhṛtarāṣṭra, Pāṇḍu, and Vidura, the wise one went again to the hermitage to practice austerities.

tēṣu jātēṣu vr̥ddhēṣu gatēṣu paramāṁ gatim।abravīdbhārataṁ lōkē mānuṣē’sminmahānr̥ṣiḥ ॥ ( bōri 1. 1. 5 6)

When they were born, had grown up, and had reached their highest state, the great sage declared the Bhārata in this world of men.

janamējayēna pr̥ṣṭaḥ sanbrāhmaṇaiśca sahasraśaḥ।śaśāsa śiṣyamāsīnaṁ vaiśampāyanamantikē ॥ ( bōri 1. 1. 5 7)

Having been questioned by Janamejaya and by thousands of Brahmins, the great sage instructed his disciple Vaishampayana, who was seated before him.

sa sadasyaiḥ sahāsīnaḥ śrāvayāmāsa bhāratam।karmāntarēṣu yajñasya cōdyamānaḥ punaḥ punaḥ ॥ ( bōri 1. 1. 5 8)

Seated together with the members, he recited the Mahabharata during the intervals of the sacrifice, being urged again and again.

vistaraṁ kuruvaṁśasya gāndhāryā dharmaśīlatām।kṣattuḥ prajñāṁ dhr̥tiṁ kuntyāḥ samyagdvaipāyanō’bravīt ॥ ( bōri 1. 1. 5 9)

Vyāsa fully recounted the full history of the Kuru lineage, the righteousness of Gāndhārī, the wisdom of Vidura, and the steadfastness of Kuntī.

vāsudēvasya māhātmyaṁ pāṇḍavānāṁ ca satyatām।durvr̥ttaṁ dhārtarāṣṭrāṇāmuktavānbhagavānr̥ṣiḥ ॥ ( bōri 1. 1. 6 0)

The blessed sage declared the greatness of Vāsudeva, the truthfulness of the Pāṇḍavas, and the wicked conduct of the sons of Dhṛtarāṣṭra.

idaṁ śatasahasraṁ tu ślōkānāṁ puṇyakarmaṇām। upākhyānaiḥ saha jñēyaṁ śrāvyaṁ bhāratamuttamam ॥ (kuṁbha 1. 1. 7 7)

This Mahabharata, consisting of a hundred thousand verses of meritorious deeds together with tales, should be known and recited as supreme.

caturviṁśatisāhasrīṁ cakrē bhāratasaṁhitām।upākhyānairvinā tāvadbhārataṁ prōcyatē budhaiḥ ॥ ( bōri 1. 1. 6 1)

He composed the Bhārata compilation of twenty-four thousand (verses); the Bhārata to that extent, without the subsidiary tales, is recounted by the learned.

tatō’dhyardhaśataṁ bhūyaḥ saṅkṣēpaṁ kr̥tavānr̥ṣiḥ।anukramaṇimadhyāyaṁ vr̥ttāntānāṁ saparvaṇām ॥ ( bōri 1. 1. 6 2)

Then, the sage further made an abridged version of a little over fifty verses—the contents chapter—summarizing the events along with their parvans.

idaṁ dvaipāyanaḥ pūrvaṁ putramadhyāpayacchukam।tatō’nyēbhyō’nurūpēbhyaḥ śiṣyēbhyaḥ pradadau prabhuḥ ॥ ( bōri 1. 1. 6 3)

Dvaipayana first taught this to his son Shuka, and then the master imparted it to other worthy disciples.

ṣaṣṭiṁ śatasahasrāṇi cakārānyāṁ sa saṁhitām ॥ (nīla 1. 1. 1 0 5)

He composed another saṃhitā of sixty hundred thousand (verses).

triṁśacchatasahasraṁ ca dēvalōkē pratiṣṭhitam। pitryē pañcadaśa prōktaṁ gandharvēṣu caturdaśa ॥ (nīla 1. 1. 1 0 6)

Thirty thousand are established in the world of the gods; fifteen are said to be in the pitr world, and fourteen among the Gandharvas.

ēkaṁ śatasahasraṁ tu mānuṣēṣu pratiṣṭhitam ॥ (nīla 1. 1. 1 0 7)

However, among humans, there is one hundred thousand established.

nāradō’śrāvayaddēvānasitō dēvalaḥ pitr̥n।gandharvayakṣarakṣāṁsi śrāvayāmāsa vai śukaḥ ॥ ( bōri 1. 1. 6 4)

Nārada informed the gods; Asita and Devala informed the ancestors; and Śuka indeed caused the Gandharvas, Yakṣas, and Rākṣasas to hear.

vaiśampāyanaviprarṣiḥ śrāvayāmāsa pārthivam। pārikṣitaṁ mahātmānaṁ nāmnā tu janamējayam ॥ (kuṁbha 1. 1. 1 2 5)

The sage Vaiśampāyana informed the great-souled king, the son of Parikṣit, named Janamejaya.

asmiṁstu mānuṣē lōkē vaiśampāyana uktavān। śiṣyō vyāsasya dharmātmā sarvavēdavidāṁ varaḥ ॥ (kuṁbha 1. 1. 1 2 6)

Indeed, in this human world, Vaiśampāyana—Vyāsa's disciple, righteous, and foremost among all knowers of the Veda—has spoken.

ēkaṁ śatasahasraṁ tu mayōktaṁ vai nibōdhata ॥ (kuṁbha 1. 1. 1 2 7)

But know that I have spoken one hundred thousand (verses).

duryōdhanō manyumayō mahādrumaḥ; skandhaḥ karṇaḥ śakunistasya śākhāḥ। duḥśāsanaḥ puṣpaphalē samr̥ddhē; mūlaṁ rājā dhr̥tarāṣṭrō’manīṣī ॥ ( bōri 1. 1. 6 5)

Duryodhana is a great tree made of anger; Karna is its trunk, and Shakuni its branches. Duhshasana is its rich flowers and fruit; its root is King Dhritarashtra, who is unwise.

yudhiṣṭhirō dharmamayō mahādrumaḥ skandhō’rjunō bhīmasēnō’sya śākhāḥ। mādrīsutau puṣpaphalē samr̥ddhē mūlaṁ kr̥ṣṇō brahma ca brāhmaṇāśca ॥ (nīla 1. 1. 1 1 1)

Yudhishthira, composed of dharma, is a great tree; Arjuna is its trunk, Bhima its branches, the sons of Madri are its abundant flowers and fruits, Krishna its root, and Brahman and the Brahmins as well.

pāṇḍurjitvā bahūndēśānbuddhyā vikramaṇēna ca। araṇyē mr̥gayāśīlō nyavasanmunibhiḥ saha ॥ (nīla 1. 1. 1 1 2)

Pāṇḍu, having conquered many lands through intelligence and valor, dwelt in the forest devoted to hunting, together with sages.

mr̥gavyavāyanidhanātkr̥cchrāṁ prāpa sa āpadam। janmaprabhr̥ti pārthānāṁ tatrācāravidhikramaḥ ॥ (nīla 1. 1. 1 1 3)

Because of the incident of killing the deer, he suffered a grievous misfortune. From birth onwards, this meant a breach of propriety for the sons of Pāṇḍu there.

sa sadasyaiḥ sahāsīnaḥ śrāvayāmāsa bhāratam। karmāntarēṣu yajñasya cōdyamānaḥ punaḥ punaḥ ॥ ( bōri 1. 1. 6 6)

Seated together with the members, he repeatedly recited the Bhārata during the intervals of the sacrifice when urged.

vistaraṁ kuruvaṁśasya gāndhāryā dharmaśīlatām। kṣattuḥ prajñāṁ dhr̥tiṁ kuntyāḥ samyagdvaipāyanō’bravīt ॥ ( bōri 1. 1. 6 7)

Vyāsa fully spoke of the detailed account of the Kuru lineage, Gāndhārī’s righteousness, Vidura’s wisdom, and Kuntī’s steadfastness.

vāsudēvasya māhātmyaṁ pāṇḍavānāṁ ca satyatām। durvr̥ttaṁ dhārtarāṣṭrāṇāmuktavānbhagavānr̥ṣiḥ ॥ ( bōri 1. 1. 6 8)

The blessed sage spoke of the greatness of Vāsudeva, the truthfulness of the Pāṇḍavas, and the wickedness of the sons of Dhṛtarāṣṭra.

mātrōrabhyupapattiśca dharmōpaniṣadaṁ prati। dharmasya vāyōḥ śakrasya dēvayōśca tathāśvinōḥ ॥ ( bōri 1. 1. 6 9)

The approach to the mother, pertaining to the sacred teaching of Dharma, of Vāyu, of Śakra, of the two gods, and also of the Aśvins…

tatō dharmōpaniṣadaṁ bhūtvā bhartuḥ priyā pr̥thā। dharmānilēndrāṁstābhiḥ sā’’juhāva sutavāñchayā ॥ (kuṁbha 1. 1. 1 3 3)

Then Kunti, her husband’s beloved, performed the invocation to Dharma; with the wish for sons, she invoked Dharma, Vāyu, and Indra with those invocations.

taddattōpaniṣanmādrī cāśvināvājuhāva ca। jātāḥ pārthāstataḥ sarvē kuntyā mādryāśca mantrataḥ ॥ (kuṁbha 1. 1. 1 3 4)

Then Mādrī also, following the instructions that were given, invoked the two Aśvins. Thus, all the sons of Pṛthā and Mādrī were born through the mantra.

tāpasaiḥ saha saṁvr̥ddhā mātr̥bhyāṁ parirakṣitāḥ। mēdhyāraṇyēṣu puṇyēṣu mahatāmāśramēṣu ca ॥ ( bōri 1. 1. 7 0)

They grew up together with ascetics, protected by their two mothers, in holy and sacred forests and in the hermitages of great sages.

tēṣu jātēṣu sarvēṣu pāṇḍavēṣu mahātmasu ॥ (kuṁbha 1. 1. 1 3 5)

When all those great-souled Pāṇḍavas were born...

mādryā tu saha saṁgamya r̥ṣiśāpaprabhāvataḥ। mr̥taḥ pāṇḍurmahāpuṇyē śataśr̥ṅgē mahāgirau ॥ (kuṁbha 1. 1. 1 3 6)

But Pāṇḍu, having united with Mādrī, died at the exceedingly holy Śataśṛṅga, the great mountain, by the power of a sage's curse.

r̥ṣibhiśca tadānītā dhārtarāṣṭrānprati svayam। śiśavaścābhirūpāśca jaṭilā brahmacāriṇaḥ ॥ ( bōri 1. 1. 7 1)

Then the sages themselves brought the children—handsome boys with matted hair, practicing celibacy—toward the sons of Dhṛtarāṣṭra.

putrāśca bhrātaraścēmē śiṣyāśca suhr̥daśca vaḥ। pāṇḍavā ēta ityuktvā munayō’ntarhitāstataḥ ॥ ( bōri 1. 1. 7 2)

The sages said, "These are your sons, brothers, disciples, and friends—the Pāṇḍavas"; having said this, they then disappeared.

tāṁstairnivēditāndr̥ṣṭvā pāṇḍavānkauravāstadā। śiṣṭāśca varṇāḥ paurā yē tē harṣāccukruśurbhr̥śam ॥ ( bōri 1. 1. 7 3)

When the Kauravas and the rest of the castes and the city-dwellers saw the Pāṇḍavas, who had been presented by them, they all cried out loudly with joy.

āhuḥ kēcinna tasyaitē tasyaita iti cāparē। yadā ciramr̥taḥ pāṇḍuḥ kathaṁ tasyēti cāparē ॥ ( bōri 1. 1. 7 4)

Some said, "These are not his (children)," and others, "These are indeed his." And still others said, "Since Pāṇḍu died long ago, how can these be his?"

svāgataṁ sarvathā diṣṭyā pāṇḍōḥ paśyāma santatim। ucyatāṁ svāgatamiti vācō’śrūyanta sarvaśaḥ ॥ ( bōri 1. 1. 7 5)

"Welcome in every way!", "Fortunate that we see the descendants of Pāṇḍu!"—such words of welcome were heard on all sides.

tasminnuparatē śabdē diśaḥ sarvā vinādayan। antarhitānāṁ bhūtānāṁ nisvanastumulō’bhavat ॥ ( bōri 1. 1. 7 6)

When that sound had ceased, a loud noise arose from the invisible beings, echoing through all directions.

puṣpavr̥ṣṭiḥ śubhā gandhāḥ śaṅkhadundubhinisvanāḥ। āsanpravēśē pārthānāṁ tadadbhutamivābhavat ॥ ( bōri 1. 1. 7 7)

A rain of flowers, auspicious fragrances, and the sounds of conches and drums arose at the entry of the sons of Pāṇḍu, and it seemed wondrous.

tatprītyā caiva sarvēṣāṁ paurāṇāṁ harṣasambhavaḥ। śabda āsīnmahāṁstatra divaspr̥kkīrtivardhanaḥ ॥ ( bōri 1. 1. 7 8)

Then, from the delight of all the citizens, a great sound arose there, reaching the sky and increasing their fame.

tē’pyadhītyākhilānvēdāñśāstrāṇi vividhāni ca। nyavasanpāṇḍavāstatra pūjitā akutōbhayāḥ ॥ ( bōri 1. 1. 7 9)

The Pāṇḍavas, having studied all the Vedas and various treatises as well, resided there, honoured and free from fear.

yudhiṣṭhirasya śaucēna prītāḥ prakr̥tayō’bhavan। dhr̥tyā ca bhīmasēnasya vikramēṇārjunasya ca ॥ ( bōri 1. 1. 8 0)

The people became pleased by Yudhisthira’s purity, by Bhimasena’s steadfastness, and by Arjuna’s valor.

guruśuśrūṣayā kuntyā yamayōrvinayēna ca। tutōṣa lōkaḥ sakalastēṣāṁ śauryaguṇēna ca ॥ ( bōri 1. 1. 8 1)

The whole world was pleased with them—by Kunti’s service to her elders, by the humility of the two sons of Yama, and by their quality of valor.

samavāyē tatō rājñāṁ kanyāṁ bhartr̥svayaṁvarām।prāptavānarjunaḥ kr̥ṣṇāṁ kr̥tvā karma suduṣkaram ॥ ( bōri 1. 1. 8 2)

Then, at the assembly of kings, Arjuna obtained Kṛṣṇā, the maiden who chose her own husband, having accomplished a feat that was extremely difficult.

tataḥ prabhr̥ti lōkē’sminpūjyaḥ sarvadhanuṣmatām।āditya iva duṣprēkṣyaḥ samarēṣvapi cābhavat ॥ ( bōri 1. 1. 8 3)

From that time onward in this world, he was honoured by all archers and, like the sun, became one who was hard to face even in battles.

sa sarvānpārthivāñjitvā sarvāṁśca mahatō gaṇān।ājahārārjunō rājñē rājasūyaṁ mahākratum ॥ ( bōri 1. 1. 8 4)

Then Arjuna, after conquering all the kings and all the great hosts, brought the great Rājasūya sacrifice to the king.

annavāndakṣiṇāvāṁśca sarvaiḥ samuditō guṇaiḥ।yudhiṣṭhirēṇa samprāptō rājasūyō mahākratuḥ ॥ ( bōri 1. 1. 8 5)

Yudhiṣṭhira's great Rājasūya sacrifice, which was abundant in food and generous offerings, endowed with every quality, was accomplished.

sunayādvāsudēvasya bhīmārjunabalēna ca।ghātayitvā jarāsandhaṁ caidyaṁ ca balagarvitam ॥ ( bōri 1. 1. 8 6)

By the wisdom of Vāsudeva and the strength of Bhīma and Arjuna, having caused the deaths of Jarāsandha and the Cedi king so proud of their strength,

duryōdhanamupāgacchannarhaṇāni tatastataḥ।maṇikāñcanaratnāni gōhastyaśvadhanāni ca ॥ ( bōri 1. 1. 8 7)

They brought to Duryodhana various gifts of honour—gems, gold, jewels, cows, elephants, horses, and treasures.

vicitrāṇi ca vāsāṁsi prāvārāvaraṇāni ca। kambalājinaratnāni rāṅkavāstaraṇāni ca ॥ (nīla 1. 1. 1 3 3)

And variously patterned garments, cloaks and coverings, blankets, deer-skins, gems, and bedspreads made by the Raṅka people.

samr̥ddhāṁ tāṁ tathā dr̥ṣṭvā pāṇḍavānāṁ tadā śriyam।īrṣyāsamutthaḥ sumahāṁstasya manyurajāyata ॥ ( bōri 1. 1. 8 8)

Then, seeing the great prosperity and wealth of the Pāṇḍavas, a very great anger arising from envy arose in him.

vimānapratimāṁ cāpi mayēna sukr̥tāṁ sabhām।pāṇḍavānāmupahr̥tāṁ sa dr̥ṣṭvā paryatapyata ॥ ( bōri 1. 1. 8 9)

And seeing that splendid assembly hall of the Pandavas, which resembled a palace and had been expertly built by Maya and presented to them, he was tormented.

yatrāvahasitaścāsītpraskandanniva sambhramāt।pratyakṣaṁ vāsudēvasya bhīmēnānabhijātavat ॥ ( bōri 1. 1. 9 0)

Where he was laughed at, as if leaping up in confusion, by Bhīma before Vāsudeva, as though lacking refinement.

sa bhōgānvividhānbhuñjanratnāni vividhāni ca। kathitō dhr̥tarāṣṭrasya vivarṇō hariṇaḥ kr̥śaḥ ॥ ( bōri 1. 1. 9 1)

While he was enjoying various pleasures and various jewels, he was described to Dhritarashtra as a pale and emaciated deer.

anvajānāttatō dyūtaṁ dhr̥tarāṣṭraḥ sutapriyaḥ। tacchrutvā vāsudēvasya kōpaḥ samabhavanmahān ॥ ( bōri 1. 1. 9 2)

Then Dhritarashtra, fond of his son, approved the gambling. When Vasudeva heard of this, great anger arose in him.

nātiprītamanāḥ ca āsīt vivādāṁś ca anvamōdata। dyūtādīn nayān ghōrān pravr̥ddhāṁś ca api upaikṣata ॥ ( bōri 1. 1. 9 3)

He was not very pleased in mind but consented to the disputes, and even overlooked the terrible and intensified intrigues such as the game of dice.

nirasya viduraṁ drōṇaṁ bhīṣmaṁ śāradvataṁ kr̥pam। vigrahē tumulē tasmin ahan kṣatraṁ parasparam ॥ ( bōri 1. 1. 9 4)

Having cast out Vidura, Drona, Bhishma, Sharadvata, and Kripa, in that tumultuous conflict, the Kshatriyas destroyed each other.

jayatsu pāṇḍuputrēṣu śrutvā sumahadapriyam। duryōdhanamataṁ jñātvā karṇasya śakunēḥ tathā ॥ ( bōri 1. 1. 9 5)

When the sons of Pāṇḍu were winning, having heard of the great disaster and knowing the counsel of Duryodhana, as well as that of Karṇa and Śakuni...

dhr̥tarāṣṭraḥ ciraṁ dhyātvā sañjayaṁ vākyam abravīt ॥ ( bōri 1. 1. 9 5)

After reflecting for a long time, Dhritarashtra spoke to Sanjaya.

śr̥ṇu sañjaya mē sarvaṁ na mē’sūyitumarhasi। śrutavānasi mēdhāvī buddhimānprājñasaṁmataḥ ॥ ( bōri 1. 1. 9 6)

Listen, Sanjaya, to me. Tell me everything, and do not be resentful towards me. You are learned, wise, intelligent, and esteemed by the wise.

na vigrahē mama matiḥ na ca prīyē kurukṣayē। na mē viśēṣaḥ putrēṣu svēṣu pāṇḍusutēṣu ca ॥ ( bōri 1. 1. 9 7)

I am not inclined toward conflict, nor do I take pleasure in the destruction of the Kaurus. I make no distinction between my own sons and the sons of Pandu.

vr̥ddhaṁ māmabhyasūyanti putrā manyu-parāyaṇāḥ। ahaṁ tu acakṣuḥ kārpaṇyāt putra-prītyā sahāmi tat ॥ ( bōri 1. 1. 9 8)

My sons, given to anger, resent me in my old age; but I, being blind, endure it out of weakness and affection for my son.

muhyantaṁ ca anumuhyāmi duryōdhanam acētanam ॥ ( bōri 1. 1. 9 8)

And I grieve for Duryodhana, bewildered and senseless.

rājasūyē śriyaṁ dr̥ṣṭvā pāṇḍavasya mahaujasaḥ। tacca avahasanaṁ prāpya sabhārōhaṇadarśanē ॥ ( bōri 1. 1. 9 9)

Seeing the splendor of the powerful Pāṇḍava at the Rājasūya, and receiving that mockery during the assembly hall incident...

amarṣitaḥ svayaṁ jētuṁ aśaktaḥ pāṇḍavān raṇē। nirutsāhaśca samprāptuṁ śriyam akṣatriyaḥ yathā ॥ ( bōri 1. 1. 1 0 0)

Angered and unable himself to defeat the Pāṇḍavas in battle, disheartened at gaining prosperity as if he were not a warrior,

gāndhārarājasahitaḥ chadmadyūtam amantrayat ॥ ( bōri 1. 1. 1 0 0)

He arranged a deceitful dice game together with the king of Gandhara.

tatra yadyat yathā jñātaṁ mayā sañjaya tat śr̥ṇu। śrutvā hi mama vākyāni buddhyā yuktāni tattvataḥ ॥ ( bōri 1. 1. 1 0 1)

There, whatever and however I have understood, Sañjaya, listen to that. For if you truly hear my words, which are well-considered and spoken with understanding…

tataḥ jñāsyasi māṁ sautē prajñā-cakṣuṣam iti uktam ॥ ( bōri 1. 1. 1 0 1)

Then, O Sūta, you will know me as one who sees with the eye of wisdom—so it was said.

yadā aśrauṣam dhanuḥ āyamya citram; viddham lakṣyaṁ pātitam vai pr̥thivyām। kr̥ṣṇāṁ hr̥tāṁ paśyatāṁ sarvarājñām; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 0 2)

When I heard the sound of the wondrous bow being drawn, the target struck and fallen to the ground, and Kṛṣṇā carried off before the eyes of all the kings—then, O Sañjaya, I no longer hoped for victory.

yadā aśrauṣam dvārakāyāṁ subhadrāṁ; prasahya ūḍhāṁ mādhavīm arjunēna। indraprasthaṁ vr̥ṣṇivīrau ca yātau; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 0 3)

When I heard that in Dvārakā, Subhadrā, descendant of Madhu, had been carried off by force by Arjuna, and that the two heroic Vṛṣṇis had gone to Indraprastha, then, Saṃjaya, I did not expect victory.

yadā aśrauṣam dēvarājam pravr̥ṣṭam; śaraiḥ divyaiḥ vāritaṁ ca arjunēna। agnim tathā tarpitaṁ khāṇḍavē ca; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 0 4)

When I heard that even the king of the gods, though he made it rain, was checked by Arjuna with his divine arrows, and that Agni was thus gratified in the Khāṇḍava forest—then, Sanjaya, I did not expect victory.

yadā’śrauṣaṁ jātuṣādvēśmanastānmuktānpārthānpañca kuntyā samētān। yuktaṁ caiṣāṁ viduraṁ svārthasiddhau tadā nāśaṁsē vijayāya sañjaya ॥ (nīla 1. 1. 1 5 3)

When I learned that the five sons of Pritha had escaped from the house of lac with Kunti, and that Vidura had assisted them in achieving their purpose, then, Sanjaya, I no longer expected victory.

yadā’śrauṣaṁ draupadīṁ raṅgamadhyē lakṣyaṁ bhittvā nirjitāmarjunēna। śūrānpañcālānpāṇḍavēyāṁśca yuktāṁstadā nāśaṁsē vijayāya sañjaya ॥ (nīla 1. 1. 1 5 4)

When I heard that Draupadī, after the target had been pierced in the arena and won by Arjuna, had the Pañcāla heroes and the sons of Pāṇḍu as her allies, then, Sañjaya, I did not expect victory.

yadā’śrauṣaṁ māgadhānāṁ variṣṭhaṁ jarāsandhaṁ kṣatramadhyē jvalantam। dōrbhyāṁ hataṁ bhīmasēnēna gatvā tadā nāśaṁsē vijayāya sañjaya ॥ (nīla 1. 1. 1 5 5)

When I heard that Jarāsandha, the foremost of the Māgadhas, blazing among the kṣatriyas, had been slain with his arms by Bhīmasena after going there, then, Sanjaya, I did not hope for victory.

yadā’śrauṣaṁ digjayē pāṇḍuputrairvaśīkr̥tānbhūmipālānprasahya। mahākratuṁ rājasūyaṁ kr̥taṁ ca tadā nāśaṁsē vijayāya sañjaya ॥ (nīla 1. 1. 1 5 6)

When I heard that, in their conquest of all directions, the sons of Pandu had forcibly subdued the kings and performed the great Rajasuya sacrifice, then, Sanjaya, I did not expect victory.

yadā aśrauṣam hr̥ta-rājyam yudhiṣṭhiram; parājitam saubalēna akṣavatyām। anvāgataṁ bhrātr̥bhiḥ apramēyaiḥ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 0 5)

When I heard that Yudhiṣṭhira, whose kingdom had been taken, had been defeated by the son of Subala at the dice game, and was followed by his immeasurable brothers, then, Sañjaya, I did not expect victory.

yadā aśrauṣam draupadīm aśru-kaṇṭhīm; sabhām nītām duḥkhitām ēka-vastrām। rajasvalām nāthavatīm anāthavat; tadā na aśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 0 6)

When I heard how Draupadi, with her throat choked with tears, was brought into the assembly, distressed, wearing a single garment, menstruating—though she had a husband, as if she were without support—then, O Sanjaya, I did not expect victory.

yadā’śrauṣaṁ vāsasāṁ tatra rāśiṁ samākṣipatkitavō mandabuddhiḥ। duḥśāsanō gatavānnaiva cāntaṁ tadā nāśaṁsē vijayāya sañjaya ॥ (nīla 1. 1. 1 5 8)

When I heard that the gambler of dull mind threw down a heap of garments there and that Duḥśāsana left without even drawing it to an end, then, Sanjaya, I no longer hoped for victory.

yadā aśrauṣam vividhāḥ tāta cēṣṭāḥ; dharmātmanāṁ prasthitānāṁ vanāya। jyēṣṭha-prītyā kliśyatāṁ pāṇḍavānāṁ; tadā na aśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 0 7)

Whenever, O dear one, I heard of the various actions of the righteous Pāṇḍavas—who had departed for the forest, suffering out of affection for their eldest—then, O Saṃjaya, I did not hope for victory.

yadā aśrauṣam snātakānāṁ sahasraiḥ; anvāgataṁ dharmarājaṁ vanastham। bhikṣā-bhujāṁ brāhmaṇānāṁ mahātmanām; tadā na aśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 0 8)

When I heard, Sanjaya, that thousands of graduates—great-souled Brahmins living on alms—were accompanying Dharmaraja living in the forest, I did not hope for victory.

yadā’śrauṣaṁ vanavāsēna pārthānsamāgatānmaharṣibhiḥ purāṇaiḥ। upāsyamānānsagaṇairjātasakhyāṁstadā nāśaṁsē vijayāya saṁjarya ॥ (kuṁbha 1. 1. 1 8 4)

When I heard that, during their exile, the sons of Pāṇḍu were joined by ancient great sages, being venerated by them along with their followers and having formed new friendships, then, Sañjaya, I did not expect victory.

yadā aśrauṣam arjunaḥ dēva-dēvam; kirāta-rūpam tryambakam tōṣya yuddhē। avāpa tat pāśupataṁ mahāstraṁ; tadā na aśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 0 9)

When I heard that Arjuna, having pleased the three-eyed lord of lords who had taken the form of a hunter in battle, obtained that great Pāśupata weapon, then I did not expect victory, Sañjaya.

yadā aśrauṣam tridivastham dhanañjayam; śakrāt sākṣāt divyamastraṁ yathāvat। adhīyānaṁ śaṁsitaṁ satyasandham; tadā na aśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 1 0)

When I heard that Dhananjaya, dwelling in heaven, was properly studying the divine weapon directly from Indra, being praised and true to his word, then, Sanjaya, I did not hope for victory.

yadā’śrōṣaṁ kālakēyāstatastē paulōmānō varadānācca dr̥ptāḥ। dēvairajēyā nirjitāścārjunēna tadā nāśaṁsē vijayāya sañjaya ॥ (nīla 1. 1. 1 6 4)

When I heard that the Kālakeyas and then the Paulomas—arrogant because of their boon and invincible by the gods—were defeated by Arjuna, then, Sanjaya, I did not expect success.

yadā’śrauṣamasurāṇāṁ vadhārthē kirīṭinaṁ yāntamamitrakarśanam। kr̥tārthaṁ cāpyāgataṁ śakralōkāttadā nāśaṁsē vijayāya sañjaya ॥ (nīla 1. 1. 1 6 5)

When I heard that Arjuna, the one with the diadem and scourge of foes, went to destroy the asuras and then returned from the world of Indra, having fulfilled his mission, then, O Sanjaya, I hoped for victory.

yadā’śrauṣaṁ tīrthayātrāpravr̥ttaṁ pāṇḍōḥ sutaṁ sahitaṁ lōmaśēna। br̥hadaśvādakṣahr̥dayaṁ ca prāptaṁ tadā nāśaṁsē vijayāya saṁjaya ॥ (kuṁbha 1. 1. 1 8 8)

When I heard that the son of Pandu, together with Lomasha, had set out on pilgrimage and received the lore of dice-play from Brihadashva, then I did not hope for victory, Sanjaya.

yadāśrauṣaṁ vaiśravaṇēna sārdhaṁ; samāgataṁ bhīmamanyāṁśca pārthān। tasmin dēśē mānuṣāṇāmagamyē; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 1 1)

When I heard that Bhima and the other sons of Pritha had met together with Vaiśravaṇa in that land inaccessible to men, O Sanjaya, I did not hope for victory then.

yadāśrauṣaṁ ghōṣayātrāgatānāṁ; bandhaṁ gandharvaiḥ mōkṣaṇaṁ ca arjunēna। svēṣāṁ sutānāṁ karṇabuddhau ratānāṁ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 1 2)

When I heard of the capture of those who had gone on the cattle expedition by the Gandharvas and their liberation by Arjuna—your own sons, devoted to Karna's counsel—then, Sanjaya, I did not hope for victory.

yadāśrauṣaṁ yakṣarūpēṇa dharmaṁ; samāgataṁ dharmarājēna sūta। praśnānuktānvibruvantaṁ ca samyak; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 1 3)

When I heard that Dharma, in the form of a Yaksha, approached Yudhishthira, O Sūta, and thoroughly explained the questions he had asked, then, O Sañjaya, I no longer expected victory.

yadā’śrauṣaṁ na vidurmāmakāstān pracchannarūpānvasataḥ pāṇḍavēyān। virāṭarāṣṭrē saha kr̥ṣṇayā ca tadā nāśaṁsē vijayāya sañjaya ॥ (nīla 1. 1. 1 6 9)

When I heard that my people did not recognize the sons of Pandu, living in concealment in the kingdom of Virata together with Krishna (Draupadi), then, Sanjaya, I no longer hoped for victory.

yadā’śrauṣaṁ kīcakānāṁ variṣṭhaṁ niṣūditaṁ bhrātr̥śatēna sārdham। draupadyarthē bhīmasēnēna saṅkhyē tadā nāśaṁsē vijayāya saṁjaya ॥ (kuṁbha 1. 1. 1 9 3)

When I heard that the foremost of the Kīcakas, together with a hundred brothers, had been slain in battle by Bhīmasena for Draupadī's sake, then, Sañjaya, I no longer expected victory.

yadāśrauṣaṁ māmakānāṁ variṣṭhān; dhanañjayēnaikarathēna bhagnān। virāṭarāṣṭrē vasatā mahātmanā; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 1 4)

When I heard that the foremost of my people were defeated by Dhananjaya, alone in his chariot, dwelling in the kingdom of Virata—the great-souled one—then, Sanjaya, I lost hope for victory.

yadāśrauṣaṁ satkr̥tāṁ matsyarājñā; sutāṁ dattām uttarām arjunāya। tāṁ ca arjunaḥ pratyagr̥hṇāt sutārthē; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 1 5)

When I heard that the king of the Matsyas, honouring Arjuna, gave his daughter Uttarā to him, and that Arjuna accepted her for his son, then, Sanjaya, I no longer hoped for victory.

yadāśrauṣaṁ nirjitasya adhanasya; pravrājitasya svajanāt pracyutasya। akṣauhiṇīḥ sapta yudhiṣṭhirasya; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 1 6)

When I heard that Yudhishthira, who had been defeated, impoverished, exiled, and separated from his people, had seven akshauhinis, then, O Sanjaya, I no longer hoped for victory.

yadāśrauṣaṁ naranārāyaṇau tau; kr̥ṣṇārjunau vadataḥ nāradasya। ahaṁ draṣṭā brahmalōkē sadā iti; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 1 7)

When I heard from Nārada the account of Kṛṣṇa and Arjuna—those two, Nara and Nārāyaṇa—who said, 'I am always the seer in Brahmā's world,' then, Sañjaya, I did not hope for victory.

yadāśrauṣaṁ mādhavaṁ vāsudēvaṁ; sarvātmanā pāṇḍavārthē niviṣṭam। yasya imāṁ gāṁ vikramam ēkam āhu; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 1 8)

When I heard that Mādhava Vāsudeva, wholly committed to the cause of the Pāṇḍavas, was appointed—of whom they speak of this unique heroic deed—then, O Sañjaya, I did not hope for victory.

yadā’śrauṣaṁ lōkahitāya kr̥ṣṇaṁ śamārthinamupayātaṁ kurūṇām। śamaṁ kurvāṇamakr̥tārthaṁ ca yātaṁ tadā nāśaṁsē vijayāya sañjaya ॥ (nīla 1. 1. 1 7 5)

When I heard that Kṛṣṇa, seeking peace and acting for the good of all, went to the Kurus to make peace, but departed with his purpose unfulfilled, then, Sañjaya, I no longer hoped for victory.

yadāśrauṣaṁ karṇa-duryōdhanābhyāṁ; buddhiṁ kr̥tāṁ nigrahē kēśavasya। taṁ ca ātmānaṁ bahudhā darśayānaṁ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 1 9)

When I heard that Karna and Duryodhana had made a plan to restrain Keshava, and that he was displaying himself in many forms, then, O Sanjaya, I did not hope for victory.

yadāśrauṣaṁ vāsudēvē prayātē; rathasya ēkām agrataḥ tiṣṭhamānām। ārtāṁ pr̥thāṁ sāntvitāṁ kēśavēna; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 2 0)

When I heard that, as Vāsudeva was departing, Kuntī was standing alone before the chariot, distressed and being consoled by Keśava, then, Saṁjaya, I did not hope for victory.

yadāśrauṣaṁ mantriṇaṁ vāsudēvaṁ; tathā bhīṣmaṁ śāntanavaṁ ca tēṣām। bhāradvājaṁ ca ā’śiṣaḥ anubruvāṇaṁ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 2 1)

When I heard Vāsudeva the adviser, and likewise Bhīṣma the son of Śantanu, and Bhāradvāja among them, giving their blessings—then, Sañjaya, I did not expect victory.

yadāśrauṣaṁ karṇa uvāca bhīṣmaṁ; na ahaṁ yōtsyē yudhyamānē tvayi iti। hitvā sēnām apacakrāma caiva; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 2 2)

When I heard Karna say to Bhishma, 'I will not fight while you are fighting,' and then withdraw from the army, Sanjaya, then I no longer hoped for victory.

yadāśrauṣaṁ vāsudēva-arjunau tau; tathā dhanuḥ gāṇḍivam apramēyam। trīṇi ugravīryāṇi samāgatāni; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 2 3)

When I heard that those two, Vāsudeva and Arjuna, together with the incomparable bow Gaṇḍīva—the three great powers—had come together, then, Sañjaya, I no longer hoped for victory.

yadāśrauṣaṁ kaśmalēna abhipannē; ratha-upasthē sīdamānē arjunē vai। kr̥ṣṇaṁ lōkān darśayānaṁ śarīrē; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 2 4)

When I heard that Arjuna, overcome by faintness and sinking down in the seat of the chariot, with Kṛṣṇa showing the worlds in his body—then, Sañjaya, I did not expect victory.

yadāśrauṣaṁ bhīṣmam amitrakarśanaṁ; nighnantam ājāvayutaṁ rathānām। naiṣāṁ kaścit vadhyatē dr̥śya-rūpaḥ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 2 5)

When I heard that Bhishma, the scourge of his enemies, was striking down the bannered chariots and not one of these was visibly being killed, then, Sanjaya, I did not hope for victory.

yadā’śrauṣaṁ cāpagēyēna saṅkhyē svayaṁ mr̥tyuṁ vihitaṁ dhārmikēṇa। taccākārṣuḥ pāṇḍavēyāḥ prahr̥ṣṭāstadā nāśaṁsē vijayāya sañjaya ॥ (nīla 1. 1. 1 8 3)

When I heard that Bhīṣma, son of the Ganges, himself had ordained his own death in battle, and that the sons of Pāṇḍu did this gladly, then, O Saṃjaya, I no longer hoped for victory.

yadāśrauṣaṁ bhīṣmam atyanta-śūraṁ; hataṁ pārthēna āhavēṣu apradhr̥ṣyam। śikhaṇḍinaṁ purataḥ sthāpayitvā; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 2 6)

When I heard that Bhishma, the extremely valiant and unassailable, had been slain in battle by Arjuna, with Shikhandin stationed in front, then, O Sanjaya, I no longer hoped for victory.

yadāśrauṣaṁ śaratalpē śayānaṁ; vr̥ddhaṁ vīraṁ sāditaṁ citrapuṅkhaiḥ। bhīṣmaṁ kr̥tvā sōmakān alpaśēṣān; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 2 7)

When I heard that the aged hero Bhishma was lying on a bed of arrows, struck down by arrows with variegated feathers, and that only a few of the Somakas remained, then, Sanjaya, I no longer hoped for victory.

yadāśrauṣaṁ śāntanavē śayānē; pānīyārthē cōditēna arjunēna। bhūmiṁ bhittvā tarpitaṁ tatra bhīṣmaṁ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 2 8)

When I heard that Bhishma, the son of Shantanu lying on his bed, was, at Arjuna’s urging, given water there by piercing the ground, then, O Sanjaya, I did not hope for victory.

yadāśrauṣaṁ śukra-sūryau ca yuktau; kauntēyānām anulōmau jayāya। nityaṁ ca asmān śvāpadāḥ vyābhaṣanta; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 2 9)

When I heard that Venus and the Sun were aligned, which was favourable for the sons of Kunti in winning, and wild beasts were constantly howling around us, then, Sanjaya, I did not expect victory.

yadā drōṇaḥ vividhān astramārgān; vidarśayan samarē citrayōdhī। na pāṇḍavān śrēṣṭhatamān nihanti; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 3 0)

When Drona, the illustrious warrior, displays various weapon techniques in battle and does not slay the most excellent of the Pandavas, then, Sanjaya, I do not hope for victory.

yadāśrauṣaṁ ca asmadīyān mahārathān; vyavasthitān arjunasya antakāya। saṁśaptakān nihatān arjunēna; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 3 1)

When I heard that Arjuna had slain the Saṁśaptakas—who were our great warriors arrayed to bring about his destruction—then, Sanjaya, I had no hope for victory.

yadāśrauṣaṁ vyūham abhēdyam anyaiḥ; bhāradvājēna ātta-śastrēṇa guptam। bhittvā saubhadraṁ vīram ēkaṁ praviṣṭaṁ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 3 2)

When I heard that the battle array, impenetrable to others and defended by Bharadvaja's son, whose weapons were ready, had been penetrated by the hero, Subhadra's son, alone—then, O Sanjaya, I did not hope for victory.

yadā abhimanyuṁ parivārya bālaṁ; sarvē hatvā hr̥ṣṭa-rūpā babhūvuḥ। mahārathāḥ pārtham aśaknuvanta; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 3 3)

When all the great warriors, having surrounded the boy Abhimanyu, killed him and became joyful in appearance, but were unable to subdue the son of Partha, then, Sanjaya, I did not hope for victory.

yadāśrauṣaṁ abhimanyuṁ nihatya; harṣāt mūḍhān krōśataḥ dhārtarāṣṭrān। krōdhaṁ muktaṁ saindhavē ca arjunēna; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 3 4)

When I heard that, after Abhimanyu was killed, the deluded sons of Dhritarashtra were shouting with delight, and that Arjuna had released his anger upon the Sindhu prince—then, Sanjaya, I no longer expected victory.

yadāśrauṣaṁ saindhava-arthē pratijñām; pratijñātām tadvadhāya arjunēna। satyām nistīrṇām śatru-madhyē ca tēna; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 3 5)

Sanjaya, when I heard that the vow Arjuna had made—to kill Jayadratha—had been fulfilled and accomplished by him in the midst of the enemy, then I despaired of victory.

yadāśrauṣaṁ śrānta-hayē dhanañjayē; muktvā hayān pāyayitvā upavr̥ttān। punaḥ yuktvā vāsudēvaṁ prayātaṁ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 3 6)

When I heard that, as Dhananjaya's horses were exhausted, he unyoked them, watered the tired ones who had returned, then harnessed them again and set out with Vāsudeva—then, Sañjaya, I no longer hoped for victory.

yadāśrauṣaṁ vāhanēṣu āśvasatsu; ratha-upasthē tiṣṭhatā gāṇḍivēna। sarvān yōdhān vāritān arjunēna; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 3 7)

When I heard that, with the chariot-horses refreshed, Arjuna stood upon the chariot platform with his Gandiva and held back all the warriors, then, Sanjaya, I no longer hoped for victory.

yadāśrauṣaṁ nāgabalaiḥ durutsahaṁ; drōṇa-ānīkaṁ yuyudhānaṁ pramathya। yātaṁ vārṣṇēyaṁ yatra tau kr̥ṣṇa-pārthau; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 3 8)

When I heard that Drona's division, hard to withstand because of its elephant divisions, had been overpowered by Yuyudhana, and that the Vrishni hero had gone to where Krishna and Arjuna were, Sanjaya, then I did not hope for victory.

yadāśrauṣaṁ karṇam āsādya muktaṁ; vadhāt bhīmaṁ kutsayitvā vacōbhiḥ। dhanuṣkōṭyā tudya karṇēna vīraṁ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 3 9)

When I heard that Karna, after approaching Bhima—striking the hero with the edge of his bow and reviling him with words—let him go without killing him, then, Sanjaya, I did not hope for victory.

yadā drōṇaḥ kr̥tavarmā kr̥paśca; karṇaḥ drauṇiḥ madrarājaśca śūraḥ। amarṣayan saindhavaṁ vadhyamānaṁ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 4 0)

When Droṇa, Kṛtavarman, Kṛpa, Karna, the son of Droṇa, and the brave king of Madra could not endure seeing the Sindhu king being slain, then, O Sañjaya, I did not hope for victory.

yadāśrauṣaṁ dēvarājēna dattāṁ; divyāṁ śaktiṁ vyaṁsitāṁ mādhavēna। ghaṭōtkacē rākṣasē ghōrarūpē; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 4 1)

When I heard that the mighty Mādhava had hurled at Ghaṭotkaca, the rākṣasa of terrifying form, the divine spear given by the king of the gods, then I ceased to hope for victory, Saṃjaya.

yadāśrauṣaṁ karṇa-ghaṭōtkacābhyām; yuddhē muktāṁ sūtaputrēṇa śaktim। yayā vadhyaḥ samarē savyasācī; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 4 2)

When I heard that, during the battle between Karna and Ghaṭotkaca, the son of the charioteer released the spear—which would have slain Savyasāci (Arjuna) in battle—then, Sanjaya, I did not hope for victory.

yadāśrauṣaṁ drōṇam ācāryam ēkaṁ; dhr̥ṣṭadyumnēna ati-kramya dharmam। ratha-upasthē prāyagataṁ viśastaṁ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 4 3)

When I heard that Droṇa the teacher, left alone, was slain by Dhṛṣṭadyumna violating righteousness as he lay on his chariot, then, Sañjaya, I no longer hoped for victory.

yadāśrauṣaṁ drauṇinā dvairathasthaṁ; mādrīputraṁ nakulaṁ lōkamadhyē। samaṁ yuddhē pāṇḍavaṁ yudhyamānaṁ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 4 4)

When I heard that the son of Droṇa fought in single combat, in his chariot, with Nakula, the son of Mādrī, equally matched in battle among all the people—that moment, O Sañjaya, I no longer hoped for victory.

yadā drōṇē nihatē drōṇaputraḥ; nārāyaṇaṁ divyamastraṁ vikurvan। naiṣāṁ antaṁ gatavān pāṇḍavānāṁ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 4 5)

When Droṇa had been killed and Droṇa’s son unleashed the divine Nārāyaṇa weapon, yet failed to destroy the Pāṇḍavas, then, Sañjaya, I did not expect victory.

yadā’śrauṣaṁ bhīmasēnēna pītaṁ raktaṁ bhrāturyudhi duḥśāsanasya। nivāritaṁ nānyatamēna bhīmaṁ tadā nāśaṁsē vijayāya sañjaya ॥ (nīla 1. 1. 2 0 4)

When I heard that Bhimasena drank the blood of his brother Duhshasana in battle, and that Bhima was not restrained by anyone, then, O Sanjaya, I did not expect success.

yadāśrauṣaṁ karṇam atyanta-śūraṁ; hataṁ pārthēna āhavēṣu apradhr̥ṣyam। tasmin bhrātr̥ṇāṁ vigrahē dēvaguhyē; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 4 6)

When I heard that Karna, the exceedingly brave and invincible one, was slain by Arjuna in battle during that conflict among the brothers—mysterious even to the gods—then, Sanjaya, I no longer hoped for victory.

yadāśrauṣaṁ drōṇaputraṁ kr̥paṁ ca; duḥśāsanaṁ kr̥tavarmāṇam ugram। yudhiṣṭhiraṁ śūnyam adharṣayantam; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 4 7)

When I heard that the son of Droṇa, Kṛpa, Duḥśāsana, the fierce Kṛtavarman were assailing Yudhiṣṭhira alone, then, Sañjaya, I did not expect victory.

yadāśrauṣaṁ nihatam madrarājaṁ; raṇē śūraṁ dharmarājēna sūta। sadā saṅgrāmē spardhatē yaḥ sa kr̥ṣṇaṁ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 4 8)

When I heard that the king of Madra, that valiant warrior who always rivals Krishna in battle, had been slain by Yudhishthira in the fight, Sanjaya, then I no longer hoped for victory.

yadāśrauṣaṁ kalaha-dyūta-mūlaṁ; māyā-balaṁ saubalaṁ pāṇḍavēna। hatam saṅgrāmē sahadēvēna pāpam; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 4 9)

When I heard that the wicked son of Subala, whose power lay in deception and whose enmity began with the quarrel and the dice, was slain in battle by Sahadeva, then, Sanjaya, I hoped for victory.

yadāśrauṣaṁ śrāntam ēkaṁ śayānaṁ; hradam gatvā stambhayitvā tat ambhaḥ। duryōdhanaṁ virathaṁ bhagnadarpaṁ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 5 0)

When I heard that Duryodhana, exhausted, alone, and lying down, had gone to the lake, stopped its waters, was without his chariot and his pride broken—then, Sanjaya, I no longer expected victory.

yadāśrauṣaṁ pāṇḍavām̐s tiṣṭhamānān; gaṅgā-hradē vāsudēvēna sārdham। amarṣaṇaṁ dharṣayataḥ sutaṁ mē; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 5 1)

When I heard that the Pāṇḍavas, together with Vāsudeva, were standing in the Ganges pool, incensed and attacking my son, Sañjaya, then I no longer hoped for victory.

yadāśrauṣaṁ vividhān tāta mārgān; gadāyuddhē maṇḍalaṁ sañcarantam। mithyā hataṁ vāsudēvasya buddhyā; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 5 2)

When I heard, dear Sanjaya, of the various maneuvers during the mace fight, of him moving about the arena, and of the false report of his having been killed through Vasudeva's stratagem, then I did not expect victory, Sanjaya.

yadāśrauṣaṁ drōṇaputrādibhiḥ taiḥ; hatān pāñcālān draupadēyān ca suptān। kr̥taṁ bībhatsama ayaśasyaṁ ca karma; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 5 3)

When I heard that the Panchalas and the sons of Draupadi, sleeping, had been slain by Drona's son and the others, that that horrible and disgraceful deed had been done—then, Sanjaya, I no longer hoped for victory.

yadāśrauṣaṁ bhīmasēnānuyātēna; aśvatthāmnā paramāstraṁ prayuktam। kruddhēna aiṣīkam avadhīd yēna garbhaṁ; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 5 4)

When I heard how Ashvatthaman, pursued by Bhimasena, discharged the supreme weapon in his anger—a missile by which he struck down the womb—then, Sanjaya, I did not expect victory.

yadāśrauṣaṁ brahmaśiraḥ arjunēna; muktaṁ svasti iti astram astrēṇa śāntam। aśvatthāmnā maṇi-ratnaṁ ca dattam; tadā nāśaṁsē vijayāya sañjaya ॥ ( bōri 1. 1. 1 5 5)

When I heard that Arjuna released the Brahmashiras weapon, and, saying 'for peace,' checked the weapon with another weapon; and that Ashvatthaman gave up the jewel—then, O Sanjaya, I no longer expected victory.

yadāśrauṣaṁ drōṇaputrēṇa garbhē; vairāṭyāyā vai pātyamānē mahāstrē। dvaipāyanaḥ kēśavaḥ drōṇaputraṁ; parasparēṇa abhiśāpaiḥ śaśāpa ॥ ( bōri 1. 1. 1 5 6)

When I heard that the son of Droṇa was hurling a great weapon at the unborn child of the daughter of Virāṭa, Dvaipāyana and Keśava cursed the son of Droṇa with mutual curses.

saṁjīvayāmīti harēḥ pratijñāṁ tadā nāśaṁsē vijayāya saṁjaya ॥ (kuṁbha 1. 1. 2 3 9)

Then, Sanjaya, when Hari made the promise 'I will revive them,' I no longer hoped for victory.

buddhvā cāhaṁ buddhihīnō’dya sūta saṁtapyē vai putrapautraiśca hīnaḥ ॥ (kuṁbha 1. 1. 2 4 0)

Having understood this, Sūta, I—now bereft of wisdom and of sons and grandsons—indeed grieve.

śōcyāḥ gāndhārī putrapautraiḥ vihīnā; tathā vadhvaḥ pitr̥bhiḥ bhrātr̥bhiḥ ca। kr̥taṁ kāryaṁ duṣkaraṁ pāṇḍavēyaiḥ; prāptaṁ rājyaṁ asapatnaṁ punaḥ taiḥ ॥ ( bōri 1. 1. 1 5 7)

Gāndhārī is to be pitied, bereft of her sons and grandsons; likewise, the wives, deprived of their fathers and brothers. The sons of Pāṇḍu have accomplished a deed hard to achieve; once again, through them, the undisputed kingdom has been gained.

kaṣṭaṁ yuddhē daśa śēṣāḥ śrutāḥ mē; trayaḥ asmākaṁ pāṇḍavānāṁ ca sapta। dvi-ūnā viṁśatiḥ āhata-akṣauhiṇīnāṁ; tasmin saṁgrāmē vigrahē kṣatriyāṇām ॥ ( bōri 1. 1. 1 5 8)

It is terrible: only ten are said to remain from the battle—three of ours and seven of the Pandavas; out of twenty divisions of kshatriyas destroyed in that conflict.

tamasā tu abhyavastīrṇō; mōhaḥ āviśatīva mām। sañjñāṁ na upalabhē sūta; manaḥ vihvalatīva mē ॥ ( bōri 1. 1. 1 5 9)

But it is as if I am overwhelmed by darkness, Sūta, as if delusion is entering me; I cannot perceive my senses, and my mind seems distressed.

iti uktvā dhr̥tarāṣṭraḥ atha; vilapya bahu-duḥkhitaḥ। mūrcchitaḥ punaḥ āśvastaḥ; sañjayaṁ vākyam abravīt ॥ ( bōri 1. 1. 1 6 0)

Having said this, Dhritarashtra, greatly distressed, lamented, then fainted; recovering again, he spoke these words to Sanjaya.

sañjaya ēvam gatē prāṇān tyaktum icchāmi mā ciram। stōkam hi api na paśyāmi phalam jīvita-dhāraṇē ॥ ( bōri 1. 1. 1 6 1)

Sanjaya, now that things have come to this, I wish to give up my life without delay, for I do not see even the slightest benefit in continuing to live.

taṁ tathā vādinaṁ dīnaṁ vilapantaṁ mahīpatim। gāvalgaṇiḥ idaṁ dhīmān mahārthaṁ vākyam abravīt ॥ ( bōri 1. 1. 1 6 2)

As the distressed, lamenting king spoke in this way, Gāvalgaṇa, the wise one, spoke these words of great significance.

niḥśvasantaṁ yathā nāgaṁ muhyamānaṁ punaḥ punaḥ ॥ (nīla 1. 1. 2 2 1)

Sighing like an elephant, repeatedly dazed...

śrutavān asi vai rājñō mahōtsāhān mahābalān। dvaipāyanasya vadataḥ nāradasya ca dhīmataḥ ॥ ( bōri 1. 1. 1 6 3)

You have indeed heard, from the words of Dvaipayana and the wise Narada, of the kings who were of great energy and great strength.

mahatsu rājavaṁśēṣu guṇaiḥ samuditēṣu ca। jātān divyāstraviduṣaḥ śakra-pratima-tējasaḥ ॥ ( bōri 1. 1. 1 6 4)

born in the great royal dynasties endowed with virtues, knowers of divine weapons, possessing splendor like Indra

dharmēṇa pr̥thivīṁ jitvā yajñaiḥ iṣṭvā āpta-dakṣiṇaiḥ। asmin lōkē yaśaḥ prāpya tataḥ kāla-vaśaṁ gatāḥ ॥ ( bōri 1. 1. 1 6 5)

Having conquered the earth by righteousness, performed sacrifices with ample gifts, and attained fame in this world, then they passed under the dominion of time.

vainyaṁ mahārathaṁ vīraṁ sr̥ñjayaṁ jayatāṁ varam। suhōtraṁ rantidēvaṁ ca kakṣīvantaṁ tathā auśijam ॥ ( bōri 1. 1. 1 6 6)

Vainya, the great chariot-warrior and hero; Sṛñjaya, the foremost of victors; Suhotra, Rantideva, and likewise Kakṣīvant Auśija.

bāhlīkaṁ damanaṁ śaibyaṁ śaryātima ajitaṁ jitam। viśvāmitram amitraghnam ambarīṣaṁ mahābalam ॥ ( bōri 1. 1. 1 6 7)

Bāhlīka, Dama, Śaibya, Śaryāti, Ajita, Jita, Viśvāmitra the slayer of foes, and Ambarīṣa of great strength.

maruttaṁ manum ikṣvākuṁ gayaṁ bharatamēva ca। rāmaṁ dāśarathiṁ caiva śaśabinduṁ bhagīratham ॥ ( bōri 1. 1. 1 6 8)

Marutta, Manu, Ikshvaku, Gaya, also Bharata, and also Rama the son of Dasharatha, Shashabindu, and Bhagiratha.

kr̥tavīryaṁ mahābhāgaṁ tathaiva janamējayam ॥ (nīla 1. 1. 2 2 8)

Kritavirya, who was most fortunate, and likewise Janamejaya,

yayātiṁ śubhakarmāṇaṁ dēvaiḥ yaḥ yājitaḥ svayam। caitya-yūpāṅkitā bhūmiḥ yasya iyam savanākarā ॥ ( bōri 1. 1. 1 6 9)

Yayāti, of virtuous deeds, whom even the gods themselves engaged as a sacrificer—this land, marked by chaitya-yūpas and filled with sacrifices, belonged to him.

iti rājñāṁ caturviṁśat nāradēna surarṣiṇā। putraśōka-abhitaptāya purā śaibyāya kīrtitāḥ ॥ ( bōri 1. 1. 1 7 0)

Thus, the twenty-four kings were recounted by the divine sage Nārada, long ago, to Shaibya, who was tormented by grief for his son.

tēbhyaḥ ca anyē gatāḥ pūrvaṁ; rājānaḥ balavat-tarāḥ। mahārathāḥ mahātmānaḥ; sarvaiḥ samuditāḥ guṇaiḥ ॥ ( bōri 1. 1. 1 7 1)

And apart from them, other kings, even mightier—great warriors, noble-souled, endowed with all virtues—have passed away before.

pūruḥ kuruḥ yaduḥ śūraḥ; viṣvagaśvaḥ mahā-dhr̥tiḥ। anēnāḥ yuvanāśvaḥ ca; kakutsthaḥ vikramī raghuḥ ॥ ( bōri 1. 1. 1 7 2)

Puru, Kuru, Yadu, Shura, Vishvagashva, Maha-dhriti, Anena, Yuvanashva, and also the valiant Kakutstha and Raghu.

vijitī vītihōtraḥ ca; bhavaḥ śvētaḥ br̥hadguruḥ। uśīnaraḥ śatarathaḥ; kaṅkaḥ duliduhaḥ drumaḥ ॥ ( bōri 1. 1. 1 7 3)

Vijitī, Vītihotra, Bhava, Śveta, Bṛhadguru, Uśīnara, Shataratha, Kaṅka, Duliduha, and Druma.

dambhōdbhavaḥ paraḥ vēnaḥ; sagaraḥ saṅkr̥tiḥ nimiḥ। ajēyaḥ paraśuḥ puṇḍraḥ; śambhuḥ dēvāvr̥ddhaḥ anaghaḥ ॥ ( bōri 1. 1. 1 7 4)

Dambhodbhava, Para, Vena, Sagara, Sankriti, Nimi, Ajeya, Parashu, Pundra, Shambhu, Devavriddha, and Anagha.

dēva-āhvayaḥ supratimaḥ supratīkaḥ br̥hadrathaḥ। mahōtsāhaḥ vinītātmā sukratuḥ naiṣadhaḥ nalaḥ ॥ ( bōri 1. 1. 1 7 5)

Devahvaya, Supratima, Supratika, Brihadratha, Mahotsaha, Vinitatma, Sukratu, Naishadha, and Nala;

satyavrataḥ śāntabhayaḥ sumitraḥ subalaḥ prabhuḥ। jānujaṅghaḥ anaraṇyaḥ arkaḥ priyabhr̥tyaḥ śubhavrataḥ ॥ ( bōri 1. 1. 1 7 6)

He was steadfast in truth, fearless, blessed with good friends, very strong, mighty, long-legged, without enemies, like the sun, beloved by his servants, and devoted to good vows.

balabandhuḥ nirāmardaḥ kētuśr̥ṅgaḥ br̥hadbalaḥ। dhr̥ṣṭakētuḥ br̥hatkētuḥ dīptakētuḥ nirāmayaḥ ॥ ( bōri 1. 1. 1 7 7)

(He was) an ally of the strong, unoppressive, bearing a banner as his crest, great in strength, bold-bannered, of a great banner, having a blazing banner, and free from affliction.

avikṣit prabalaḥ dhūrtaḥ kr̥tabandhuḥ dr̥ḍhēṣudhiḥ। mahāpurāṇaḥ sambhāvyaḥ pratyaṅgaḥ parahā śrutiḥ ॥ ( bōri 1. 1. 1 7 8)

Avikṣit, the mighty, the cunning, one who has formed alliances, firm with arrows, the great ancient one, honourable, a westerner, destroyer of foes, and renowned.

ētē ca anyē ca bahavaḥ śataśaḥ atha sahasraśaḥ। śrūyantē ayutaśaḥ ca anyē saṅkhyātāḥ ca api padmaśaḥ ॥ ( bōri 1. 1. 1 7 9)

These and many others, heard of by the hundreds and thousands, and yet others by the tens of thousands, and even others reckoned by the hundreds of thousands.

hitvā suvipulān bhōgān buddhimantaḥ mahābalāḥ। rājānaḥ nidhanaṁ prāptāḥ tava putraiḥ mahattamāḥ ॥ ( bōri 1. 1. 1 8 0)

The wisest and mightiest of kings, having given up immense enjoyments, have been slain by your sons—the very greatest among men.

yēṣāṁ divyāni karmāṇi vikramaḥ tyāgaḥ ēva ca। māhātmyam api ca āstikyaṁ satyatā śaucam ārjavam ॥ ( bōri 1. 1. 1 8 1)

Their deeds were divine—valor, generosity, greatness, faith, truthfulness, purity, and honesty.

vidvadbhiḥ kathyatē lōkē purāṇaiḥ kavi-sattamaiḥ। sarva-r̥ddhi-guṇa-sampannāḥ tē ca api nidhanaṁ gatāḥ ॥ ( bōri 1. 1. 1 8 2)

The learned recount in this world, through ancient tales and the greatest poets, that even those endowed with every excellence and virtue have met death.

tava putrāḥ durātmānaḥ prataptāḥ ca ēva manyunā। lubdhāḥ durvr̥tta-bhūyiṣṭhāḥ na tān śōcitum arhasi ॥ ( bōri 1. 1. 1 8 3)

Your sons, wicked, tormented by anger, greedy, and mostly of evil conduct—you should not grieve for them.

śrutavān asi mēdhāvī buddhimān prājña-sammataḥ। yēṣāṁ śāstra-anugā buddhiḥ na tē muhyanti bhārata ॥ ( bōri 1. 1. 1 8 4)

You have heard, are intelligent, wise, and held in esteem by the learned; those whose understanding is guided by scripture, O Bhārata, are not led astray.

nigraha-anugrahau ca api viditau tē narādhipa। na atyantam ēva anuvr̥ttiḥ śrūyatē putra-rakṣaṇē ॥ ( bōri 1. 1. 1 8 5)

O king, you also know well how to control and how to show favor, but it is acknowledged that complete indulgence is not appropriate in the protection of sons.

bhavitavyaṁ tathā tat ca; na ataḥ śōcitum arhasi। daivaṁ prajñā-viśēṣēṇa; kaḥ nivartitum arhati ॥ ( bōri 1. 1. 1 8 6)

What is destined comes to pass, and therefore you should not grieve. Who, by any special wisdom, is able to turn back fate?

vidhātr̥-vihitaṁ mārgaṁ; na kaścit ati vartatē। kāla-mūlam idaṁ sarvaṁ; bhāva-abhāvau sukha-asukhē ॥ ( bōri 1. 1. 1 8 7)

No one can overstep the path ordained by the Creator; all this—existence and nonexistence, pleasure and pain—is rooted in time.

kālaḥ pacati bhūtāni; kālaḥ saṁharati prajāḥ। nirdahantaṁ prajāḥ kālaṁ; kālaḥ śamayatē punaḥ ॥ ( bōri 1. 1. 1 8 8)

Time ripens living beings; Time destroys creatures. Time, as it consumes all beings, is itself pacified again.

kālaḥ vikurutē bhāvān; sarvān lōkē śubha-aśubhān। kālaḥ saṅkṣipatē sarvāḥ; prajāḥ visr̥jatē punaḥ ॥ ( bōri 1. 1. 1 8 9)

Time transforms all good and bad states in the world; Time gathers in all creatures and then sends them forth again.

kālaḥ sarvēṣu bhūtēṣu; carati avidhr̥taḥ samaḥ ॥ ( bōri 1. 1. 1 8 9)

Time moves among all beings, unwavering and impartial.

kālaḥ suptēṣu jāgarti kālō hi duratikramaḥ ॥ (nīla 1. 1. 2 5 0)

Time remains awake while all are asleep; for time is truly inescapable.

atīta-anāgatāḥ bhāvāḥ; yē ca vartanti sāmpratam। tān kāla-nirmitān buddhvā; na sañjñāṁ hātum arhasi ॥ ( bōri 1. 1. 1 9 0)

Knowing that the past, the future, and also what exists in the present are all created by time, you ought not to lose your awareness.

ityēvaṁ putraśōkārtaṁ dhr̥tarāṣṭraṁ janēśvaram। āśvāsya svasthamakarōtsūtō gāvalgaṇistadā ॥ (kuṁbha 1. 1. 2 7 7)

Thus, Gāvalgaṇa the charioteer comforted Dhṛtarāṣṭra, the lord of men, who was afflicted with grief for his son, and restored him to calm at that time.

dhr̥tarāṣṭrō’pi tacchrutvā dhr̥timēva samāśrayat। diṣṭyēdamāgatamiti mattvā sa prājñasattamaḥ ॥ (kuṁbha 1. 1. 2 7 8)

Dhritarashtra too, after hearing that, composed himself, thinking, "Fortunately, this has come to pass"—for he was the wisest of men.

sūta uvāca॥

The Sūta said:

lōkānāṁ ca hitārthāya kāruṇyānmunisattamaḥ ॥ (kuṁbha 1. 1. 2 7 9)

and the revered sage, out of compassion, for the welfare of the people...

atra upaniṣadaṁ puṇyām kr̥ṣṇadvaipāyanaḥ abravīt। bhārata-adhyayanāt puṇyāt api pādam adhīyataḥ ॥ ( bōri 1. 1. 1 9 1)

Here, Kṛṣṇa Dvaipāyana spoke a sacred teaching: even a fraction of one who studies it is holier than the study of the Bhārata.

śraddadhānasya pūyantē sarvapāpāni aśēṣataḥ ॥ ( bōri 1. 1. 1 9 1)

All the sins of one who has faith are completely purified.

dēvarṣayaḥ hi atra puṇyāḥ brahma-rājarṣayaḥ tathā। kīrtyantē śubhakarmāṇaḥ tathā yakṣa-mahōragāḥ ॥ ( bōri 1. 1. 1 9 2)

Here indeed, the divine sages—virtuous, as well as Brahma-rishis and royal rishis—are celebrated for their auspicious deeds, and so too are the yakṣas and mighty serpents.

bhagavān vāsudēvaḥ ca kīrtyatē atra sanātanaḥ। saḥ hi satyam amr̥tam caiva pavitram puṇyam ēva ca ॥ ( bōri 1. 1. 1 9 3)

The divine Vāsudeva is also praised here as the eternal one—truly, he is truth, immortality, purity, and merit.

śāśvataṁ brahma paramaṁ dhruvaṁ jyōtiḥ sanātanam। yasya divyāni karmāṇi kathayanti manīṣiṇaḥ ॥ ( bōri 1. 1. 1 9 4)

The supreme, eternal, immutable Brahman, the ancient light, whose divine deeds the wise proclaim.

asat sat sat-asat ca ēva; yasmāt dēvāt pravartatē। santatiḥ ca pravr̥ttiḥ ca; janma mr̥tyuḥ punarbhavaḥ ॥ ( bōri 1. 1. 1 9 5)

From that god arise the nonexistent, the existent, and both existent and nonexistent, as well as continuance, activity, birth, death, and rebirth.

adhyātmaṁ śrūyatē yat ca pañcabhūta-guṇātmakam। avyakta-ādi paraṁ yat ca saḥ ēva parigīyatē ॥ ( bōri 1. 1. 1 9 6)

What is called the self, what is characterized by the qualities of the five elements, and what is the supreme beginning with the unmanifest—he, indeed, is proclaimed as such.

yat tat yativarāḥ yuktāḥ dhyāna-yōga-balānvitāḥ। pratibimbam iva ādarśē paśyanti ātmani avasthitam ॥ ( bōri 1. 1. 1 9 7)

That which the foremost ascetics, practicing and endowed with the power of meditation and discipline, see abiding within themselves—like a reflection in a mirror.

śraddadhānaḥ sadā udyuktaḥ satya-dharma-parāyaṇaḥ। āsēvan imam adhyāyam naraḥ pāpāt pramucyatē ॥ ( bōri 1. 1. 1 9 8)

A man who recites this chapter with faith, always diligent and devoted to truth and righteousness, is freed from sin.

anukramaṇi-adhyāyam bhāratasya imam āditaḥ। āstikaḥ satataṁ śr̥ṇvan na kr̥cchrēṣu avasīdati ॥ ( bōri 1. 1. 1 9 9)

One who, with faith, always listens from the beginning to this index chapter of the Mahābhārata never sinks in difficulties.

ubhē sandhyē japan kiñcit; sadyaḥ mucyēta kilbiṣāt। anukramaṇyā yāvat syāt; ahnā rātryā ca sañcitam ॥ ( bōri 1. 1. 2 0 0)

Reciting even a little of the Anukramanika at both twilights, one is immediately freed from the sins accumulated by day and by night.

bhāratasya vapuḥ hi ētat; satyaṁ ca amr̥tam ēva ca। navanītaṁ yathā dadhnaḥ; dvipadāṁ brāhmaṇaḥ yathā ॥ ( bōri 1. 1. 2 0 1)

This indeed is the essence of the Bharata—truth and immortality—just as clarified butter comes from curds, just as, among bipeds, the Brahmin is foremost.

āraṇyakaṁ ca vēdēbhya ōṣadhibhyō’mr̥taṁ yathā ॥ (nīla 1. 1. 2 6 5)

just as the Araṇyaka among the Vedas, as nectar among plants...

hradānām udadhiḥ śrēṣṭhaḥ; gauḥ variṣṭhā catuṣpadām। yathā ētāni variṣṭhāni; tathā bhāratam ucyatē ॥ ( bōri 1. 1. 2 0 2)

Just as the ocean is the best among lakes, and the cow is the foremost among four-legged creatures, so is the Bhārata said to be the most excellent among them.

yaḥ ca ēnam śrāvayēt śrāddhē; brāhmaṇān pādam antataḥ। akṣayyam annapānaṁ tat; pitr̥n tasya upatiṣṭhati ॥ ( bōri 1. 1. 2 0 3)

And whoever recites even a single portion of this to the brahmins at a śrāddha ceremony, for him, inexhaustible food and drink attend his ancestors.

itihāsa-purāṇābhyāṁ; vēdam samupabr̥ṁhayēt। bibhēti alpa-śrutāt vēdaḥ; mām ayam pratariṣyati ॥ ( bōri 1. 1. 2 0 4)

One should supplement the Veda with Itihāsa and Purāṇa, for the Veda fears, "This person of little learning will cross over me."

kārṣṇam vēdam imam vidvān; śrāvayitvā artham aśnutē। bhrūṇa-hatyā-kr̥taṁ ca api; pāpaṁ jahyāt na saṁśayaḥ ॥ ( bōri 1. 1. 2 0 5)

One who knows this Mahābhārata, having recited it to others, obtains its merit, and would be freed without doubt even from the sin committed by abortion.

yaḥ imaṁ śuciḥ adhyāyaṁ paṭhēt parvaṇi parvaṇi। adhītaṁ bhārataṁ tēna kr̥tsnaṁ syāt iti mē matiḥ ॥ ( bōri 1. 1. 2 0 6)

Whoever, pure in mind, recites this chapter at every festival, I believe that by him the entire Mahabharata has been studied.

yaḥ ca imaṁ śr̥ṇuyāt nityam; ārṣaṁ śraddhā-samanvitaḥ। saḥ dīrgham āyuḥ kīrtiṁ ca; svarga-gatim ca āpnuyāt naraḥ ॥ ( bōri 1. 1. 2 0 7)

And whoever listens daily to this ancient work with faith—he may attain long life, renown, and the path to heaven.

catvāraḥ ēkataḥ vēdāḥ; bhāratam ca ēkam ēkataḥ। samāgataiḥ surarṣibhiḥ; tulām ārōpitaṁ purā ॥ ( bōri 1. 1. 2 0 8)

In ancient times, the four Vedas were placed on one side of a scale and the Mahabharata on the other, by the assembled gods and sages.

mahattvē ca gurutvē ca; dhriyamāṇaṁ tataḥ adhikam ॥ ( bōri 1. 1. 2 0 8)

And when it was weighed for greatness and weight, it was found to be greater.

caturbhyaḥ sarahasyēbhyō vēdēbhyō hyadhikaṁ yadā ॥ (nīla 1. 1. 2 7 2)

when it became greater than the four Vedas, including their secret teachings...

tadāprabhr̥ti lōkē’sminmahābhāratamucyatē ॥ (nīla 1. 1. 2 7 3)

From that time onward, in this world, it is called the Mahabharata.

mahattvāt bhāravattvāt ca; mahābhāratam ucyatē। niruktam asya yaḥ vēda; sarva-pāpaiḥ pramucyatē ॥ ( bōri 1. 1. 2 0 9)

It is called the Mahabharata because of its greatness and weight; whoever knows its etymology is freed from all sins.

tapaḥ na kalkaḥ adhyayanaṁ na kalkaḥ। svābhāvikaḥ vēdavidhiḥ na kalkaḥ। prasahya vitta-āharaṇaṁ na kalkaḥ; tāni ēva bhāva-upahatāni kalkaḥ ॥ ( bōri 1. 1. 2 1 0)

Asceticism is not a fault, nor is study, nor is natural ritual of the Veda, nor is forcibly taking wealth a fault; these things themselves become faults only when corrupted by motive.