UNION 01.01
Having bowed to Nārāyaṇa and to Nara, the best of men, and to the goddess Sarasvatī, then one should recite the epic Jaya.
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.
Homage to the great Dharma; homage to Krishna, the creator. Having paid respects to the Brahmins, I shall declare the eternal laws.
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.
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...
At some point, the son of the Sūta, bowing respectfully, approached the seated brahmarshis who were firm in their vows.
When he arrived at the hermitage, the ascetics dwelling in Naimisharanya gathered there around him, eager to hear the varied tales.
He said to all those sages, "I am fortunate today to see you."
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.
Hearing those words of his, the residents of the Naimisha forest...
Having bowed respectfully with joined palms to all those sages, he inquired about their progress in austerities, and was welcomed by the worthy ones.
Then, when all the ascetics had taken their seats, Lomaharshana respectfully took the indicated seat.
Then, seeing him comfortably seated and rested, a certain seer there asked him, beginning a conversation.
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?
Thus, Lomaharshana, endowed with eloquence, properly spoke a statement based upon their deeds, as was appropriate, having been asked.
In that spacious assembly of sages whose souls were perfected...
The Sūta said:
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...
The various and highly auspicious stories spoken by Kṛṣṇa Dvaipāyana, as well as those properly narrated by Vaiśaṃpāyana—
Having heard those various stories connected with the Mahabharata, full of diverse meanings, I visited many pilgrimage places and shrines.
I went to that sacred place named Samantapañcaka, frequented by Brahmins, where the battle took place long ago.
of the Pāṇḍavas, the Kurus, and all the kings
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.
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...
You Brahmins are all seated at ease; what shall I say?
Stories rooted in ancient legend, sacred tales, or accounts grounded in righteousness—of kings and of great sages.
The sages said:
The purāṇa which was spoken by Dvaipāyana, the supreme seer, and which, having been heard, was highly honored by the gods and Brahmarṣis...
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
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
which the sage Vaiśampāyana, by Dvaipāyana's command, properly recited with satisfaction to King Janamejaya at the sacrifice
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.
The Sūta said:
The original person, the lord, invoked by many, praised by men, the truth, the one syllable, Brahman, both manifest and unmanifest, eternal.
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.
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—
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.
Homage to that venerable Vyāsa of boundless energy, by whose grace I will declare this tale of Nārāyaṇa.
O Sūta, the fulfilment of all stages of life and bathing in all sacred fords are not as fruitful as the tale of Nārāyaṇa.
There never has been, nor ever will be, anyone equal to Nārāyaṇa; by this true statement, I accomplish all aims.
Some poets have narrated this history, others are now narrating it, and still others likewise will narrate it on earth.
But this great knowledge, established in the three worlds, is both set forth in detail and summarized, being preserved by the twice-born.
Embellished with beautiful words, both divine and human expressions, and endowed with various metrical forms—pleasing to the learned.
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.
Pure, self-restrained Vyāsa, with a tranquil mind, engaged in austerity, having examined with righteousness that course of the history of Bhārata,
Entering into meditative concentration with knowledge, he saw everything within.
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.
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—
It is wondrous and inconceivable, present equally everywhere, unmanifest, the subtle cause which is of the nature of both existence and nonexistence.
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...
Similarly, Prāchetas, Dakṣa, and Dakṣa's seven sons—from them arose the twenty-one lords of beings.
And the cosmic Person of immeasurable essence, whom all the seers, the Viśvedevas, the Ādityas, the Vasus, and even the Aśvins know—
Yakshas, Sādhyas, Piśācas, Guhyakas, and Pitṛs; then, the pure and distinguished Brahmarshis, the wise, were also born.
Likewise, many royal sages endowed with all virtues, the waters, the sky, the earth, the wind, the atmosphere, and the directions...
Years, seasons, months, fortnights, days, and nights in due order—and whatever else—have all arisen, witnessed by the world.
Whatever of this world, whether stationary or moving, is seen—all beings—are all drawn back again when the end of the age arrives.
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.
Thus, this wheel, which has neither beginning nor end and causes the destruction of beings, keeps turning in the world without start or finish.
In summary, the creation of the gods is said to number thirty-three thousand, thirty-three hundred, and thirty-three.
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.
All the sons of Vivasvat, among them the youngest—he is the son of Devabhṛat; therefore, he is known as Subhrāt.
But Subhrāj had three sons who were prolific and well-learned: Daśajyotis, Śatajyotis, and Sahasrajyotis, all self-possessed.
The great-souled Dashajyotis had ten thousand sons; and then, here, Shatajotis had sons ten times as many.
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.
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.
All the abodes of beings, the secrets of three kinds, union with the Veda together with knowledge, and dharma, artha, and kama—
The sage saw the treatises on dharma, desire, and wealth, the various other treatises, and the ordering of worldly conduct that had arisen.
ethical teaching and the complete account in every detail of the line of Bharata
Here, all historical accounts with their explanations, various scriptures as well, are included and described; this is a characteristic of the work.
Then, after summarizing this epic, he will recount it in detail.
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.
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.
The wise illuminate varied knowledge of the collections; some are skilled in explaining the text, while others in committing it to memory.
Through asceticism and celibacy, the son of Satyavatī arranged the eternal Veda and composed this holy epic.
The learned son of Parāśara, a Brahmarṣi, firm in his vows, through his mother’s appointment, and the wise and righteous son of Gaṅgā...
Having composed that foremost narration, the master Dvaipayana...
He pondered, 'How should I teach the students here?' And when someone knew that thought of the sage Dvaipayana...
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.
Amazed on seeing him, he stood with hands joined and bowed down, then, surrounded by all the assemblies of sages, prepared a seat.
But seeing Hiraṇyagarbha seated there on the supreme seat, the son of Vasavā (Viṣṇu), after walking around, stood near the seat.
Then, having been permitted by Brahmā, the supreme creator, Kṛṣṇa—delighted and with a pure smile—sat down near the seat.
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.'
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—
the emergence and formation of the Itihāsas and Purāṇas, and whatever else—classified as the threefold time: past, present, and future
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.
the arrangement of the four social classes, the entirety of the Purāṇas, asceticism, celibacy, the earth, and the moon and the sun
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;
Law, phonetics, medicine, charity, the Pāśupata doctrine as well, and the cause of the origin of those called divine and human...
the praise of sacred fords, holy places, regions, rivers, mountains, forests, and the ocean
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...
And whatever is the all-pervading entity, that too has been explained; but there is no writer of this on earth.
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.
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.
The poets are not capable of fully defining this poem—just as, regarding the householder, the other three āśramas are unable to do so.
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.
Then Vyasa, the son of Satyavati, remembered Heramba; Ganesha, Lord who fulfils the wishes of his devotees, is present the moment he is recalled.
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.
You, Gananayaka, be the scribe of this Bhārata, as it is recited by me and conceived in my mind.
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."
Vyāsa also told that god, “Do not write anything without understanding.” After saying 'Om', Ganesha is said to have become the scribe.
Then the sage, out of curiosity, made a concealed knot in the composition—in which sage Dvaipayana truly uttered this with a condition:
There are eight thousand verses and eight hundred more; I know them, Śuka knows, and Saṃjaya knows— or perhaps does not.
O sage, that collection of verses is still very tightly woven, and it cannot be unraveled, for its meaning is both hidden and subtle.
Even though Ganesha is all-knowing, whenever he paused to think, in that time Vyasa also composed many other verses.
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...
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.
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.
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.
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...
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,
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.
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.
The Mahābhārata tree will be an inexhaustible resource for all the foremost poets, like a raincloud is for all creatures.
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.
Formerly, the mighty Kṛṣṇa Dvaipāyana begot, in the womb of Vicitravīrya, the Kauravas—like (one tending) three sacrificial fires.
Having fathered Dhṛtarāṣṭra, Pāṇḍu, and Vidura, the wise one went again to the hermitage to practice austerities.
When they were born, had grown up, and had reached their highest state, the great sage declared the Bhārata in this world of men.
Having been questioned by Janamejaya and by thousands of Brahmins, the great sage instructed his disciple Vaishampayana, who was seated before him.
Seated together with the members, he recited the Mahabharata during the intervals of the sacrifice, being urged again and again.
Vyāsa fully recounted the full history of the Kuru lineage, the righteousness of Gāndhārī, the wisdom of Vidura, and the steadfastness of Kuntī.
The blessed sage declared the greatness of Vāsudeva, the truthfulness of the Pāṇḍavas, and the wicked conduct of the sons of Dhṛtarāṣṭra.
This Mahabharata, consisting of a hundred thousand verses of meritorious deeds together with tales, should be known and recited as supreme.
He composed the Bhārata compilation of twenty-four thousand (verses); the Bhārata to that extent, without the subsidiary tales, is recounted by the learned.
Then, the sage further made an abridged version of a little over fifty verses—the contents chapter—summarizing the events along with their parvans.
Dvaipayana first taught this to his son Shuka, and then the master imparted it to other worthy disciples.
He composed another saṃhitā of sixty hundred thousand (verses).
Thirty thousand are established in the world of the gods; fifteen are said to be in the pitr world, and fourteen among the Gandharvas.
However, among humans, there is one hundred thousand established.
Nārada informed the gods; Asita and Devala informed the ancestors; and Śuka indeed caused the Gandharvas, Yakṣas, and Rākṣasas to hear.
The sage Vaiśampāyana informed the great-souled king, the son of Parikṣit, named Janamejaya.
Indeed, in this human world, Vaiśampāyana—Vyāsa's disciple, righteous, and foremost among all knowers of the Veda—has spoken.
But know that I have spoken one hundred thousand (verses).
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.
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.
Pāṇḍu, having conquered many lands through intelligence and valor, dwelt in the forest devoted to hunting, together with sages.
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.
Seated together with the members, he repeatedly recited the Bhārata during the intervals of the sacrifice when urged.
Vyāsa fully spoke of the detailed account of the Kuru lineage, Gāndhārī’s righteousness, Vidura’s wisdom, and Kuntī’s steadfastness.
The blessed sage spoke of the greatness of Vāsudeva, the truthfulness of the Pāṇḍavas, and the wickedness of the sons of Dhṛtarāṣṭra.
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…
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.
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.
They grew up together with ascetics, protected by their two mothers, in holy and sacred forests and in the hermitages of great sages.
When all those great-souled Pāṇḍavas were born...
But Pāṇḍu, having united with Mādrī, died at the exceedingly holy Śataśṛṅga, the great mountain, by the power of a sage's curse.
Then the sages themselves brought the children—handsome boys with matted hair, practicing celibacy—toward the sons of Dhṛtarāṣṭra.
The sages said, "These are your sons, brothers, disciples, and friends—the Pāṇḍavas"; having said this, they then disappeared.
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.
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?"
"Welcome in every way!", "Fortunate that we see the descendants of Pāṇḍu!"—such words of welcome were heard on all sides.
When that sound had ceased, a loud noise arose from the invisible beings, echoing through all directions.
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.
Then, from the delight of all the citizens, a great sound arose there, reaching the sky and increasing their fame.
The Pāṇḍavas, having studied all the Vedas and various treatises as well, resided there, honoured and free from fear.
The people became pleased by Yudhisthira’s purity, by Bhimasena’s steadfastness, and by Arjuna’s valor.
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.
Then, at the assembly of kings, Arjuna obtained Kṛṣṇā, the maiden who chose her own husband, having accomplished a feat that was extremely difficult.
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.
Then Arjuna, after conquering all the kings and all the great hosts, brought the great Rājasūya sacrifice to the king.
Yudhiṣṭhira's great Rājasūya sacrifice, which was abundant in food and generous offerings, endowed with every quality, was accomplished.
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,
They brought to Duryodhana various gifts of honour—gems, gold, jewels, cows, elephants, horses, and treasures.
And variously patterned garments, cloaks and coverings, blankets, deer-skins, gems, and bedspreads made by the Raṅka people.
Then, seeing the great prosperity and wealth of the Pāṇḍavas, a very great anger arising from envy arose in him.
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.
Where he was laughed at, as if leaping up in confusion, by Bhīma before Vāsudeva, as though lacking refinement.
While he was enjoying various pleasures and various jewels, he was described to Dhritarashtra as a pale and emaciated deer.
Then Dhritarashtra, fond of his son, approved the gambling. When Vasudeva heard of this, great anger arose in him.
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.
Having cast out Vidura, Drona, Bhishma, Sharadvata, and Kripa, in that tumultuous conflict, the Kshatriyas destroyed each other.
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...
After reflecting for a long time, Dhritarashtra spoke to Sanjaya.
Listen, Sanjaya, to me. Tell me everything, and do not be resentful towards me. You are learned, wise, intelligent, and esteemed by the wise.
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.
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.
And I grieve for Duryodhana, bewildered and senseless.
Seeing the splendor of the powerful Pāṇḍava at the Rājasūya, and receiving that mockery during the assembly hall incident...
Angered and unable himself to defeat the Pāṇḍavas in battle, disheartened at gaining prosperity as if he were not a warrior,
He arranged a deceitful dice game together with the king of Gandhara.
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…
Then, O Sūta, you will know me as one who sees with the eye of wisdom—so it was said.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
When I heard that the son of Droṇa, Kṛpa, Duḥśāsana, the fierce Kṛtavarman were assailing Yudhiṣṭhira alone, then, Sañjaya, I did not expect victory.
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.
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.
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.
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.
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.
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.
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.
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.
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.
Then, Sanjaya, when Hari made the promise 'I will revive them,' I no longer hoped for victory.
Having understood this, Sūta, I—now bereft of wisdom and of sons and grandsons—indeed grieve.
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.
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.
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.
Having said this, Dhritarashtra, greatly distressed, lamented, then fainted; recovering again, he spoke these words to Sanjaya.
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.
As the distressed, lamenting king spoke in this way, Gāvalgaṇa, the wise one, spoke these words of great significance.
Sighing like an elephant, repeatedly dazed...
You have indeed heard, from the words of Dvaipayana and the wise Narada, of the kings who were of great energy and great strength.
born in the great royal dynasties endowed with virtues, knowers of divine weapons, possessing splendor like Indra
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.
Vainya, the great chariot-warrior and hero; Sṛñjaya, the foremost of victors; Suhotra, Rantideva, and likewise Kakṣīvant Auśija.
Bāhlīka, Dama, Śaibya, Śaryāti, Ajita, Jita, Viśvāmitra the slayer of foes, and Ambarīṣa of great strength.
Marutta, Manu, Ikshvaku, Gaya, also Bharata, and also Rama the son of Dasharatha, Shashabindu, and Bhagiratha.
Kritavirya, who was most fortunate, and likewise Janamejaya,
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.
Thus, the twenty-four kings were recounted by the divine sage Nārada, long ago, to Shaibya, who was tormented by grief for his son.
And apart from them, other kings, even mightier—great warriors, noble-souled, endowed with all virtues—have passed away before.
Puru, Kuru, Yadu, Shura, Vishvagashva, Maha-dhriti, Anena, Yuvanashva, and also the valiant Kakutstha and Raghu.
Vijitī, Vītihotra, Bhava, Śveta, Bṛhadguru, Uśīnara, Shataratha, Kaṅka, Duliduha, and Druma.
Dambhodbhava, Para, Vena, Sagara, Sankriti, Nimi, Ajeya, Parashu, Pundra, Shambhu, Devavriddha, and Anagha.
Devahvaya, Supratima, Supratika, Brihadratha, Mahotsaha, Vinitatma, Sukratu, Naishadha, and Nala;
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.
(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, the mighty, the cunning, one who has formed alliances, firm with arrows, the great ancient one, honourable, a westerner, destroyer of foes, and renowned.
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.
The wisest and mightiest of kings, having given up immense enjoyments, have been slain by your sons—the very greatest among men.
Their deeds were divine—valor, generosity, greatness, faith, truthfulness, purity, and honesty.
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.
Your sons, wicked, tormented by anger, greedy, and mostly of evil conduct—you should not grieve for them.
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.
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.
What is destined comes to pass, and therefore you should not grieve. Who, by any special wisdom, is able to turn back fate?
No one can overstep the path ordained by the Creator; all this—existence and nonexistence, pleasure and pain—is rooted in time.
Time ripens living beings; Time destroys creatures. Time, as it consumes all beings, is itself pacified again.
Time transforms all good and bad states in the world; Time gathers in all creatures and then sends them forth again.
Time moves among all beings, unwavering and impartial.
Time remains awake while all are asleep; for time is truly inescapable.
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.
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.
Dhritarashtra too, after hearing that, composed himself, thinking, "Fortunately, this has come to pass"—for he was the wisest of men.
The Sūta said:
and the revered sage, out of compassion, for the welfare of the people...
Here, Kṛṣṇa Dvaipāyana spoke a sacred teaching: even a fraction of one who studies it is holier than the study of the Bhārata.
All the sins of one who has faith are completely purified.
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.
The divine Vāsudeva is also praised here as the eternal one—truly, he is truth, immortality, purity, and merit.
The supreme, eternal, immutable Brahman, the ancient light, whose divine deeds the wise proclaim.
From that god arise the nonexistent, the existent, and both existent and nonexistent, as well as continuance, activity, birth, death, and rebirth.
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.
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.
A man who recites this chapter with faith, always diligent and devoted to truth and righteousness, is freed from sin.
One who, with faith, always listens from the beginning to this index chapter of the Mahābhārata never sinks in difficulties.
Reciting even a little of the Anukramanika at both twilights, one is immediately freed from the sins accumulated by day and by night.
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.
just as the Araṇyaka among the Vedas, as nectar among plants...
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.
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.
One should supplement the Veda with Itihāsa and Purāṇa, for the Veda fears, "This person of little learning will cross over me."
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.
Whoever, pure in mind, recites this chapter at every festival, I believe that by him the entire Mahabharata has been studied.
And whoever listens daily to this ancient work with faith—he may attain long life, renown, and the path to heaven.
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.
And when it was weighed for greatness and weight, it was found to be greater.
when it became greater than the four Vedas, including their secret teachings...
From that time onward, in this world, it is called the Mahabharata.
It is called the Mahabharata because of its greatness and weight; whoever knows its etymology is freed from all sins.
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.