Incredible Wisdom of Bharat!

UNION 01.02

r̥ṣaya ūcuḥ॥

The sages said:

samantapañcakamiti yaduktaṁ sūtanandana। ētatsarvaṁ yathānyāyaṁ śrōtumicchāmahē vayam॥ (BORI 1.2.1)

O son of the Sūta, as for this Samantapañcaka that was mentioned, we wish to hear all about it properly.

sūta uvāca॥

The Sūta said:

śuśrūṣā yadi vō viprā bruvataśca kathāḥ śubhāḥ। samantapañcakākhyaṁ ca śrōtumarhatha sattamāḥ॥ (BORI 1.2.2)

If you wish to listen, O Brahmins, you should hear the auspicious stories I tell and also about the place called Samantapancaka, O best among you.

trētādvāparayōḥ sandhau rāmaḥ śastrabhr̥tāṁ varaḥ। asakr̥tpārthivaṁ kṣatraṁ jaghānāmarṣacōditaḥ॥ (BORI 1.2.3)

At the juncture of the Tretā and Dvāpara ages, Rāma, the foremost among warriors, repeatedly slew the Kṣatriya royal line, driven by anger.

sa sarvaṁ kṣatramutsādya svavīryēṇānaladyutiḥ। samantapañcakē pañca cakāra rudhirahradān॥ (BORI 1.2.4)

Having destroyed all the Kshatriyas by his own power, blazing like fire, he created five lakes of blood at Samantapanchaka.

sa tēṣu rudhirāmbhassu hradēṣu krōdhamūrcchitaḥ। pitr̥nsantarpayāmāsa rudhirēṇēti naḥ śrutam॥ (BORI 1.2.5)

He, overcome by rage, satisfied the ancestors with blood in those blood-filled lakes—so it is told to us.

atharcīkādayō’bhyētya pitarō brāhmaṇarṣabham। rāma rāma mahābhāga prītāḥ sma tava bhārgava॥ (NIL 1.2.6; KUM 1.2.6)

Then Ṛcīka and the other ancestors, having approached the eminent Brāhmaṇa, said, "O Rāma, O highly fortunate one, O descendant of Bhṛgu, we are pleased with you."

anayā pitr̥bhaktyā ca vikramēṇa tava prabhō। varaṁ vr̥ṇīṣva bhadraṁ tē yamicchasi mahādyutē॥ (NIL 1.2.7; KUM 1.2.7)

By this devotion to your fathers and your prowess, O lord, choose a boon—good fortune to you—whichever you desire, O greatly illustrious one.

rāma uvāca॥

Rāma said:

yadi mē pitaraḥ prītā yadyanugrāhyatāmayi। yacca rōṣābhibhūtēna kṣatramutsāditaṁ mayā॥ (NIL 1.2.8; KUM 1.2.8)

If my ancestors are pleased with me, O revered one, if I am worthy of their grace, and considering that, in my wrath, I destroyed the Kshatriya race...

ataśca pāpānmucyē’hamēṣa mē prārthitō varaḥ। hradāśca tīrthabhūtā mē bhavēyurbhuvi viśrutāḥ॥ (NIL 1.2.9; KUM 1.2.9)

Therefore, may I be released from sin—this is the boon I have requested—and may the lakes become sacred places for me, famed on earth.

ēvaṁ bhaviṣyatītyēvaṁ pitarastamathābruvan। (NIL 1.2.10; KUM 1.2.10)

The ancestors then said to him, "So it will be."

taṁ kṣamasvēti siṣidhustataḥ sa virarāma ha॥ (BORI 1.2.6)

They requested, 'Forgive him,' and then he indeed became calm.

tēṣāṁ samīpē yō dēśō hradānāṁ rudhirāmbhasām। samantapañcakamiti puṇyaṁ tatparikīrtitam॥ (BORI 1.2.7)

Near them, the place of the lakes filled with blood as water is called Samantapañcaka, and that place is celebrated as sacred.

yēna liṅgēna yō dēśō yuktaḥ samupalakṣyatē। tēnaiva nāmnā taṁ dēśaṁ vācyamāhurmanīṣiṇaḥ॥ (BORI 1.2.8)

Whatever place is identified by a particular characteristic, the wise say that such a place should be called by that very name.

antarē caiva samprāptē kalidvāparayōrabhūt। samantapañcakē yuddhaṁ kurupāṇḍavasēnayōḥ॥ (BORI 1.2.9)

And indeed, when the interval between the Kali and Dvapara Yugas had arrived, there was a battle at Samantapancaka between the armies of the Kurus and the Pandavas.

tasminparamadharmiṣṭhē dēśē bhūdōṣavarjitē। aṣṭādaśa samājagmurakṣauhiṇyō yuyutsayā॥ (BORI 1.2.10)

Into that supremely righteous land, free from any natural faults, came eighteen divisions of armies, intent on battle.

samētya taṁ dvijāstāśca tatraiva nidhaṁ gatāḥ। (NIL 1.2.15; KUM 1.2.15)

The twice-born gathered there and stayed right there.

ēvaṁ nāmābhinirvr̥ttaṁ tasya dēśasya vai dvijāḥ। puṇyaśca ramaṇīyaśca sa dēśō vaḥ prakīrtitaḥ॥ (BORI 1.2.11)

Thus, O twice-born, the name of that land has arisen; that land, which is both virtuous and beautiful, has been described to you.

tadētatkathitaṁ sarvaṁ mayā vō munisattamāḥ। yathā dēśaḥ sa vikhyātastriṣu lōkēṣu viśrutaḥ॥ (BORI 1.2.12)

O best of sages, I have told you all this—how that land has become famous and celebrated in the three worlds.

r̥ṣaya ūcuḥ॥

The sages said:

akṣauhiṇya iti prōktaṁ yattvayā sūtanandana। ētadicchāmahē śrōtuṁ sarvamēva yathātatham॥ (BORI 1.2.13)

O son of Sūta, you mentioned the word 'akṣauhiṇī.' We wish to hear everything about it, exactly as it is.

akṣauhiṇyāḥ parīmāṇaṁ rathāśvanaradantinām। yathāvaccaiva nō brūhi sarvaṁ hi viditaṁ tava॥ (BORI 1.2.14)

Tell us in detail the extent of an akṣauhiṇī—the number of chariots, horses, men, and elephants—for all this is surely known to you.

sūta uvāca॥

The charioteer said:

ēkō rathō gajaścaikō narāḥ pañca padātayaḥ। trayaśca turagāstajjñaiḥ pattirityabhidhīyatē॥ (BORI 1.2.15)

One chariot, one elephant, five foot soldiers, and three horses together, according to those knowledgeable, are called an infantry unit.

pattiṁ tu triguṇāmētāmāhuḥ sēnāmukhaṁ budhāḥ। trīṇi sēnāmukhānyēkō gulma ityabhidhīyatē॥ (BORI 1.2.16)

But the learned say that a Senāmukha is three times the size of a Patti; and three Senāmukhas are called a Gulma.

trayō gulmā gaṇō nāma vāhinī tu gaṇāstrayaḥ। smr̥tāstisrastu vāhinyaḥ pr̥tanēti vicakṣaṇaiḥ॥ (BORI 1.2.17)

Three gulmas are called a gana, but a vahini is said to consist of three ganas; and three vahinis are considered a pr̥tanā by the learned.

camūstu pr̥tanāstisrastisraścamvastvanīkinī। anīkinīṁ daśaguṇāṁ prāhurakṣauhiṇīṁ budhāḥ॥ (BORI 1.2.18)

But a chamū is composed of three pṛtanās, and three chamūs make one anīkinī; an akṣauhiṇī, the wise say, is ten times the size of an anīkinī.

akṣauhiṇyāḥ prasaṅkhyānaṁ rathānāṁ dvijasattamāḥ। saṅkhyāgaṇitatattvajñaiḥ sahasrāṇyēkaviṁśatiḥ॥ (BORI 1.2.19)

O best of twice-born, the reckoned number of chariots in an akṣauhiṇī, according to those who know the principles of calculation, is twenty-one thousand.

śatānyupari caivāṣṭau tathā bhūyaśca saptatiḥ। gajānāṁ tu parīmāṇamētadēvātra nirdiśēt॥ (BORI 1.2.20)

Eight hundred and seventy more—such indeed is the number of elephants that should be specified here.

jñēyaṁ śatasahasraṁ tu sahasrāṇi tathā nava। narāṇāmapi pañcāśacchatāni trīṇi cānaghāḥ॥ (BORI 1.2.21)

One hundred thousand and nine thousand and nine—these should be known as well; and, O faultless ones, also three hundred and fifty hundreds of men.

pañcaṣaṣṭisahasrāṇi tathāśvānāṁ śatāni ca। daśōttarāṇi ṣaṭprāhuryathāvadiha saṅkhyayā॥ (BORI 1.2.22)

Sixty-five thousand and one hundred and sixteen horses are said to be here by proper reckoning.

ētāmakṣauhiṇīṁ prāhuḥ saṅkhyātattvavidō janāḥ। yāṁ vaḥ kathitavānasmi vistarēṇa dvijōttamāḥ॥ (BORI 1.2.23)

Those who know the true reckoning have called this an akshauhini—the one which I have described to you in detail, O best of the twice-born.

ētayā saṅkhyayā hyāsankurupāṇḍavasēnayōḥ। akṣauhiṇyō dvijaśrēṣṭhāḥ piṇḍēnāṣṭādaśaiva tāḥ॥ (BORI 1.2.24)

O best of Brāhmaṇas, by this reckoning, there were exactly eighteen akṣauhiṇīs in total in the armies of the Kauravas and the Pāṇḍavas.

samētāstatra vai dēśē tatraiva nidhanaṁ gatāḥ। kauravānkāraṇaṁ kr̥tvā kālēnādbhutakarmaṇā॥ (BORI 1.2.25)

Having gathered there in that very region, they met their deaths there, making the Kauravas the cause, through the wondrous workings of time.

ahāni yuyudhē bhīṣmō daśaiva paramāstravit। ahāni pañca drōṇastu rarakṣa kuruvāhinīm॥ (BORI 1.2.26)

Bhishma, the supreme master of weapons, fought for ten days, and Drona protected the Kuru army for five days.

ahanī yuyudhē dvē tu karṇaḥ parabalārdanaḥ। śalyō’rdhadivasaṁ tvāsīdgadāyuddhamataḥ param॥ (BORI 1.2.27)

Karna, the scourge of enemy armies, fought for two days, but Shalya fought for only half a day; after that was the mace battle.

tasyaiva tu dinasyāntē hārdikyadrauṇigautamāḥ। prasuptaṁ niśi viśvastaṁ jaghnuryaudhiṣṭhiraṁ balam॥ (BORI 1.2.28)

But at the end of that very day, Kritavarma, Ashvatthama, and Kripa killed Yudhishthira's army in the night while it was asleep and off guard.

yattu śaunakasatrē tē bhāratākhyānavistaram। janamējayasya tatsatrē vyāsaśiṣyēṇa dhīmatā॥ (NIL 1.2.33; KUM 1.2.33)

But what you asked about—the detailed narration of the Bhārata at the Śaunaka sacrifice, as recounted at the Janamejaya sacrifice by Vyāsa's wise disciple—

kathitaṁ vistarārthaṁ ca yaśō vīryaṁ mahīkṣitām। (NIL 1.2.34; KUM 1.2.34)

And in detail were recounted the glory and valor of kings.

ākhyāsyē tatra paulōmamākhyānaṁ cāditaḥ param॥ (BORI 1.2.29)

There, I will relate the narrative of Puloma's descendant from the very beginning onward.

vicitrārthapadākhyānamanēkasamayānvitam। abhipannaṁ naraiḥ prājñairvairāgyamiva mōkṣibhiḥ॥ (BORI 1.2.30)

A narrative with a variety of meanings and expressions, possessing many nuances, understood by wise men just as dispassion is by those who seek liberation.

ātmēva vēditavyēṣu priyēṣviva ca jīvitam। itihāsaḥ pradhānārthaḥ śrēṣṭhaḥ sarvāgamēṣvayam॥ (BORI 1.2.31)

Just as oneself is foremost among things to be known, and life among things dear, so this epic is of foremost importance and is the best among all authoritative texts.

tadētadbhārataṁ nāma kavibhistūpajīvyatē। (NIL 1.2.38; KUM 1.2.38)

Therefore, this work called the Bhārata is indeed made a livelihood by poets.

itihāsōttamē hyasminnarpitā buddhiruttamā। svaravyañjanayōḥ kr̥tsnā lōkavēdāśrayēva vāk॥ (BORI 1.2.32)

Indeed, in this excellent history, the finest intellect has been devoted, and, like speech that draws fully upon vowels and consonants and rests on worldly and Vedic authority.

asya prajñābhipannasya vicitrapadaparvaṇaḥ। sūkṣmārthanyāyayuktasya vēdārthairbhūṣitasya ca॥ (NIL 1.2.40; KUM 1.2.40)

of this work, which is endowed with intelligence, has varied divisions and sections, is furnished with subtle reasoning and meaning, and is adorned with Vedic meanings...

bhāratasyētihāsasya śrūyatāṁ parvasaṅgrahaḥ॥ (BORI 1.2.33)

Let the summary of the books of the history of the Mahābhārata be heard.

parvānukramaṇī pūrvaṁ dvitīyaṁ parvasaṅgrahaḥ। pauṣyaṁ paulōmamāstīkamādivaṁśāvatāraṇam॥ (BORI 1.2.34)

First is the list of the parvans; second, the summary of the parvans: Paushya, Pouloma, Aastika, and, beginning with these, the genealogical descent.

tataḥ sambhavaparvōktamadbhutaṁ dēvanirmitam। dāhō jatugr̥hasyātra haiḍimbaṁ parva cōcyatē॥ (BORI 1.2.35)

Then, the marvelous, god-wrought burning of the house of lac as described in the Sambhava Parvan is told here, and the Hidimba Parvan is also recounted.

tatō bakavadhaḥ parva parva caitrarathaṁ tataḥ। tataḥ svayaṁvaraṁ dēvyāḥ pāñcālyāḥ parva cōcyatē॥ (BORI 1.2.36)

Then comes the section on the slaying of Baka, then the Chaitraratha section; then the section on the self-choice ceremony of the Panchala princess is named.

kṣatradharmēṇa nirjitya tatō vaivāhikaṁ smr̥tam। vidurāgamanaṁ parva rājyalambhastathaiva ca॥ (BORI 1.2.37)

After conquering according to the warrior code, the marriage is described, then the episode of Vidura's arrival, and likewise the acquisition of the kingdom.

arjunasya vanē vāsaḥ subhadrāharaṇaṁ tataḥ। subhadrāharaṇādūrdhvaṁ jñēyaṁ haraṇahārikam॥ (BORI 1.2.38)

Arjuna's residence in the forest, then the abduction of Subhadra; after the abduction of Subhadra, the episode called Haraṇahārika should be known.

tataḥ khāṇḍavadāhākhyaṁ tatraiva mayadarśanam। sabhāparva tataḥ prōktaṁ mantraparva tataḥ param॥ (BORI 1.2.39)

Then comes the episode called the burning of Khāṇḍava, and there itself, the meeting with Maya; then the Sabhāparvan is recounted, and after that, the Mantraparvan.

jarāsandhavadhaḥ parva parva digvijayastathā। parva digvijayādūrdhvaṁ rājasūyikamucyatē॥ (BORI 1.2.40)

Then comes the Jarasandhavadha book, and also the Digvijaya book; after the Digvijaya, the Rājasūya book is named.

tataścārghābhiharaṇaṁ śiśupālavadhastataḥ। dyūtaparva tataḥ prōktamanudyūtamataḥ param॥ (BORI 1.2.41)

Then comes the bringing of the offering and the slaying of Shishupala. Next, the Dice Episode is described, and after it, the Sub-dice Episode.

tata āraṇyakaṁ parva kirmīravadha ēva ca। arjunasyābhigamanaṁ parva jñēyamataḥ param। (NIL 1.2.50; KUM 1.2.50)

Then comes the Āraṇyaka Parvan, and the Parvan of the slaying of Kirmira; the Parvan of Arjuna's arrival should be known next.

īśvarārjunayōryuddhaṁ parva kairātasañjñitam॥ (BORI 1.2.42)

The book describing the battle between Īśvara and Arjuna is called the 'Kairāta'.

indralōkābhigamanaṁ parva jñēyamataḥ param। tīrthayātrā tataḥ parva kururājasya dhīmataḥ॥ (BORI 1.2.43)

Next comes the 'Journey to Indra's World' parvan, and then the 'Pilgrimage' parvan of the wise Kuru king.

jaṭāsuravadhaḥ parva yakṣayuddhamataḥ param। tathaivājagaraṁ parva vijñēyaṁ tadanantaram॥ (BORI 1.2.44)

The Jatāsura-killing book, then the Yakṣa-battle immediately after that; likewise, the Python book should be known as coming immediately after that.

mārkaṇḍēyasamasyā ca parvōktaṁ tadanantaram। saṁvādaśca tataḥ parva draupadīsatyabhāmayōḥ॥ (BORI 1.2.45)

The book called Markandeya's Questioning is mentioned after that, and then the book of the dialogue between Draupadi and Satyabhama.

ghōṣayātrā tataḥ parva tataḥ prāyōpavēśanēm। mantrasya niścayaṁ caiva mr̥gasvapnōdbhavaṁ tataḥ॥ (KUM 1.2.54)

Then comes the Ghosha-yatra book, then the account of the resolve to fast unto death, the firm decision about the counsel, and then the origin of the dream concerning the deer.

ghōṣayātrā tataḥ parva mr̥gasvapnabhayaṁ tataḥ। vrīhidrauṇikamākhyānaṁ tatō’nantaramucyatē॥ (BORI 1.2.46)

Then comes the Ghoṣayātrā book, then the fear caused by the deer dream, and immediately after that, the tale of Vṛīhidraunika is recounted.

draupadīharaṇaṁ parva saindhavēna vanāttataḥ। pativratāyā māhātmyaṁ sāvitryāścaivamadbhutam। rāmōpākhyānamatraiva parva jñēyamataḥ param॥ (NIL 1.2.56; KUM 1.2.56)

Then comes the Draupadī Harana book, about the abduction of Draupadī by the Sindhu prince from the forest; after that, the wondrous greatness of Sāvitrī, the devoted wife, and here also, the Rāma Upākhyāna book should be known as coming next.

kuṇḍalāharaṇaṁ parva tataḥ paramihōcyatē॥ (BORI 1.2.47)

Next, the Kunḍalaharaṇa Parvan—the episode of the taking of the earrings—is described here.

āraṇēyaṁ tataḥ parva vairāṭaṁ tadanantaram। pāṇḍavānāṁ pravēśaśca samayasya ca pālanam॥ (NIL 1.2.57; KUM 1.2.57)

Then, the Āraṇeya section, after that comes the Virāṭa section: the entry of the Pāṇḍavas and the fulfillment of their agreement.

kīcakānāṁ vadhaḥ parva parva gōgrahaṇaṁ tataḥ॥ (BORI 1.2.48)

The section on the slaying of the Kīcakas, and then the section on the cattle seizure.

abhimanyunā ca vairāṭyāḥ parva vaivāhikaṁ smr̥tam। udyōgaparva vijñēyamata ūrdhvaṁ mahādbhutam॥ (BORI 1.2.49)

The section recounting the marriage of Abhimanyu and the people of Virata is next; after this, the Udyoga section—most wondrous—should be understood.

tataḥ sañjayayānākhyaṁ parva jñēyamataḥ param। prajāgaraṁ tataḥ parva dhr̥tarāṣṭrasya cintayā॥ (BORI 1.2.50)

Then, the book called Sañjaya’s Expedition should be known as next, and then the Vigil book, due to Dhṛtarāṣṭra’s anxiety.

parva sānatsujātaṁ ca guhyamadhyātmadarśanam। yānasandhistataḥ parva bhagavadyānamēva ca॥ (BORI 1.2.51)

The Sanatsujata book, with its secret instruction on spiritual knowledge, then the Yanasandhi book, and indeed also the Bhagavad Yana book.

mātalīyamupākhyānaṁ caritaṁ gālavasya ca॥ (NIL 1.2.61; KUM 1.2.61)

the episode of Mātali and the deeds of Gālava

sāvitraṁ vāmadēvyaṁ ca vainyōpākhyānamēva ca। jāmadagnyamupākhyānaṁ parva ṣōḍaśarājakam॥ (NIL 1.2.62; KUM 1.2.62)

The Savitri, Vamadeva, and Vainya stories, the tale of Jamadagni's son—the sixteenth royal section.

sabhāpravēśaḥ kr̥ṣṇasya vidulāputraśāsanam। udyōgaḥ sainyaniryāṇaṁ viśvōpākhyānamēva ca॥ (NIL 1.2.63; KUM 1.2.63)

the entering of the assembly by Kṛṣṇa, the instruction of Vidulā's son, the preparations, the marching out of the army, and also the tale of Viśva

jñēyaṁ vivādaparvātra karṇasyāpi mahātmanaḥ। mantrasya niścayaṁ kr̥tvā kāryasya samanantaram। śvētasya vāsudēvēna citraṁ bahukathāśrayam॥ (KUM 1.2.64–65)

Here should be included the Vivādaparvan—and also the episode of the great-souled Karṇa—then, once the counsel is decided and the matter addressed, the remarkable, much-discussed tale of Śveta by Vāsudeva.

niryāṇaṁ parva ca tataḥ kurupāṇḍavasēnayōḥ॥ (BORI 1.2.52)

then, the section about the departure of the Kuru and Pāṇḍava armies

rathātirathasaṅkhyā ca parvōktaṁ tadanantaram। ulūkadūtāgamanaṁ parvāmarṣavivardhanam॥ (BORI 1.2.53)

Then comes the section on the enumeration of charioteers and great charioteers; immediately after that, the section called 'The Coming of Uluka as Envoy,' which increases wrath.

ambōpākhyānamapi ca parva jñēyamataḥ param। bhīṣmābhiṣēcanaṁ parva jñēyamadbhutakāraṇam॥ (BORI 1.2.54)

Next should be known the Amba episode parvan, and then the Bhishma-anointing parvan, occasioned for a marvelous reason.

jambūkhaṇḍavinirmāṇaṁ parvōktaṁ tadanantaram। bhūmiparva tatō jñēyaṁ dvīpavistarakīrtanam॥ (BORI 1.2.55)

The Jambūdvīpa Creation Parvan is said to follow after that; then the Bhūmi Parvan should be known, which describes the extent of the continents.

divyaṁ cakṣurdadau yatra saṁjayāya mahāmuniḥ। (KUM 1.2.69)

There, the great sage gave divine sight to Sañjaya.

parvōktaṁ bhagavadgītā parva bhīṣmavadhastataḥ। drōṇābhiṣēkaḥ parvōktaṁ saṁśaptakavadhastataḥ॥ (BORI 1.2.56)

The parva called the Bhagavad Gita, then the Bhishma-vadha parva, then the appointment of Drona, and the parva called the destruction of the Samsaptakas, thereafter.

abhimanyuvadhaḥ parva pratijñāparva cōcyatē। jayadrathavadhaḥ parva ghaṭōtkacavadhastataḥ॥ (BORI 1.2.57)

The Abhimanyu-slaying Parvan, and the Vow Parvan are named; then the Jayadratha-slaying Parvan, and thereafter the Ghaṭotkaca-slaying Parvan.

tatō drōṇavadhaḥ parva vijñēyaṁ lōmaharṣaṇam। mōkṣō nārāyaṇāstrasya parvānantaramucyatē॥ (BORI 1.2.58)

Then, the Dronavada Parvan—which is thrilling—should be known, and after that is the Parvan called the release of the Nārāyaṇa weapon.

karṇaparva tatō jñēyaṁ śalyaparva tataḥ param। hradapravēśanaṁ parva gadāyuddhamataḥ param॥ (BORI 1.2.59)

Then comes the Karṇa Parva, followed by the Śalya Parva; next is the Hrada-Praveśana Parva, and after that, the Gada-Yuddha.

sārasvataṁ tataḥ parva tīrthavaṁśaguṇānvitam। ata ūrdhvaṁ tu bībhatsaṁ parva sauptikamucyatē॥ (BORI 1.2.60)

Then comes the Saraswata Parvan, furnished with accounts of sacred fords, lineages, and virtues; after that, however, the Bhībhatsa Parvan, called the Sauptika, is named.

aiṣīkaṁ parva nirdiṣṭamata ūrdhvaṁ sudāruṇam। jalapradānikaṁ parva strīparva ca tataḥ param॥ (BORI 1.2.61)

Next comes the Aishika parvan, which is named as such and is very dreadful. After that is the Jalapradanika parvan, and then the Stri parvan.

śrāddhaparva tatō jñēyaṁ kurūṇāmaurdhvadēhikam। ābhiṣēcanikaṁ parva dharmarājasya dhīmataḥ॥ (BORI 1.2.62)

The Śrāddha section concerning the Kurus' funeral rites should be known next, and the investiture section of the wise Dharmarāja.

cārvākanigrahaḥ parva rakṣasō brahmarūpiṇaḥ। pravibhāgō gr̥hāṇāṁ ca parvōktaṁ tadanantaram॥ (BORI 1.2.63)

The suppression of Cārvāka is a parvan, as is the parvan about the rākṣasa taking the form of a Brāhmaṇa, and next, the distribution of the houses is also mentioned as a parvan.

śāntiparva tatō yatra rājadharmānukīrtanam। āpaddharmaśca parvōktaṁ mōkṣadharmastataḥ param॥ (BORI 1.2.64)

Then comes the Śānti Parva, in which the duties of kings are recounted, and the law of emergencies is also named as a Parva; next is the Mokṣadharma Parva.

śukapraśnābhigamanaṁ brahmapraśnānuśāsanam। prādurbhāvaśca durvāsaḥsaṁvādaścaiva māyayā॥ (NIL 1.2.77; KUM 1.2.78)

The approach of Śuka's questions, the teaching on questions about Brahman, the appearance and also the dialogue with Durvāsas through (divine) illusion.

tataḥ parva parijñēyamānuśāsanikaṁ param। svargārōhaṇikaṁ parva tatō bhīṣmasya dhīmataḥ॥ (BORI 1.2.65)

Then, the next book should be known as the Anuśāsanika, and after that, the Svargārohaṇika, the book of the wise Bhīṣma.

tatō’śvamēdhikaṁ parva sarvapāpapraṇāśanam। anugītā tataḥ parva jñēyamadhyātmavācakam॥ (BORI 1.2.66)

Then comes the Aśvamedhika book, which removes all sins; then the Anugīta book, known for its discourse on the self.

parva cāśramavāsākhyaṁ putradarśanamēva ca। nāradāgamanaṁ parva tataḥ paramihōcyatē॥ (BORI 1.2.67)

Next is the book called Āśramavāsa, and also the meeting with the son, and the book about the arrival of Nārada—after that, these are mentioned here.

mausalaṁ parva ca tatō ghōraṁ samanuvarṇyatē। mahāprasthānikaṁ parva svargārōhaṇikaṁ tataḥ॥ (BORI 1.2.68)

Then the terrible Mausala Parva is described, followed by the Mahaprasthanika Parva and then the Svargarohanika.

harivaṁśastataḥ parva purāṇaṁ khilasañjñitam। viṣṇuparva śiśōścaryā viṣṇōḥ kaṁsavadhastathā॥ (NIL 1.2.82; KUM 1.2.83)

Then comes the Harivaṃśa section, the Purāṇa called the supplement, the Viṣṇu section detailing Viṣṇu's childhood deeds and also the slaying of Kaṃsa.

bhaviṣyatparva cāpyuktaṁ khilēṣvēvādbhutaṁ mahat॥ (BORI 1.2.69)

And the Bhaviṣyat Parvan is also described in the Khila, being truly marvelous and great.

ētatparvaśataṁ pūrṇaṁ vyāsēnōktaṁ mahātmanā। yathāvatsūtaputrēṇa lōmaharṣaṇinā punaḥ॥ (BORI 1.2.70)

This complete hundred-parvan account, spoken by the great Vyāsa, was again properly recited by Lomaharṣaṇa, the son of the Sūta.

kathitaṁ naimiṣāraṇyē parvāṇyaṣṭādaśaiva tu। samāsō bhāratasyāyaṁ tatrōktaḥ parvasaṅgrahaḥ॥ (BORI 1.2.71)

In the Naimisha Forest, the eighteen sections were thus recounted; this is the summary of the Mahabharata, with the collection of sections mentioned there.

pauṣyē parvaṇi māhātmyamuttaṅkasyōpavarṇitam। paulōmē bhr̥guvaṁśasya vistāraḥ parikīrtitaḥ॥ (BORI 1.2.72)

In the Pauṣya section, the greatness of Uttanka is described, and in the Pauloma section, the account of the Bhṛgu lineage is recounted.

āstīkē sarvanāgānāṁ garuḍasya ca sambhavaḥ। kṣīrōdamathanaṁ caiva janmōcchaiḥśravasastathā॥ (BORI 1.2.73)

The tale of Āstīka, the origin of all the snakes and of Garuḍa, the churning of the ocean of milk, and the birth of Uccaiḥśravas as well.

yajataḥ sarpasatrēṇa rājñaḥ pārikṣitasya ca। kathēyamabhinirvr̥ttā bhāratānāṁ mahātmanām॥ (BORI 1.2.74)

And the story of King Parikshit, who performed the snake-sacrifice, was thus accomplished—of the great-souled descendants of Bharata.

vividhāḥ sambhavā rājñāmuktāḥ sambhavaparvaṇi। anyēṣāṁ caiva viprāṇāmr̥ṣērdvaipāyanasya ca॥ (BORI 1.2.75)

Various origin stories of kings are told in the Book of Origins, as well as those of other brahmins and of the sage Dvaipayana.

aṁśāvataraṇaṁ cātra dēvānāṁ parikīrtitam। daityānāṁ dānavānāṁ ca yakṣāṇāṁ ca mahaujasām॥ (BORI 1.2.76)

Here the descent of partial incarnations of the gods is described, as well as those of the Daityas, Dānavas, and the mighty Yakṣas.

nāgānāmatha sarpāṇāṁ gandharvāṇāṁ patatriṇām। anyēṣāṁ caiva bhūtānāṁ vividhānāṁ samudbhavaḥ॥ (BORI 1.2.77)

and also the origin of the nāgas, serpents, gandharvas, birds, and various other beings

maharṣērāśramapadē kaṇvasya ca tapasvinaḥ॥ (NIL 1.2.95; KUM 1.2.96)

at the hermitage of the great sage Kanva, the ascetic,

śakuntalāyāṁ duṣyantādbharataścāpi jajñivān। yasya lōkēṣu nāmnēdaṁ prathitaṁ bhārataṁ kulam॥ (NIL 1.2.96; KUM 1.2.97)

And from Śakuntalā and Duṣyanta was born Bharata, whose clan is renowned in the worlds by the name Bhārata.

vasūnāṁ punarutpattirbhāgīrathyāṁ mahātmanām। śantanōrvēśmani punastēṣāṁ cārōhaṇaṁ divi॥ (BORI 1.2.78)

Again, the birth of the great Vasus in Bhagirathi, and again, in Śantanu's house, their ascent to heaven.

tējōṁśānāṁ ca saṅghātādbhīṣmasyāpyatra sambhavaḥ। rājyānnivartanaṁ caiva brahmacaryavratē sthitiḥ॥ (BORI 1.2.79)

Also, Bhīṣma’s origin from the union of portions of energy, his renunciation of the kingdom, and his observance of the vow of celibacy.

pratijñāpālanaṁ caiva rakṣā citrāṅgadasya ca। hatē citrāṅgadē caiva rakṣā bhrāturyavīyasaḥ॥ (BORI 1.2.80)

Keeping his vow, and protecting Citrāṅgada, and—when Citrāṅgada was slain—also protecting his younger brother...

vicitravīryasya tathā rājyē sampratipādanam। dharmasya nr̥ṣu sambhūtiraṇīmāṇḍavyaśāpajā॥ (BORI 1.2.81)

the restoration of Vicitrasena to the kingdom, the arising of Dharma among men as a result of Ani-Mandavya's curse

kr̥ṣṇadvaipāyanāccaiva prasūtirvaradānajā। dhr̥tarāṣṭrasya pāṇḍōśca pāṇḍavānāṁ ca sambhavaḥ॥ (BORI 1.2.82)

And the birth from Kṛṣṇa Dvaipāyana, arising by a boon—the origin of Dhṛtarāṣṭra, Pāṇḍu, and the Pāṇḍavas.

vāraṇāvatayātrā ca mantrō duryōdhanasya ca। kūṭasya dhārtarāṣṭrēṇa prēṣaṇaṁ pāṇḍavānprati॥ (NIL 1.2.102; KUM 1.2.103)

The journey to Varanavata, Duryodhana's plot, and the sending of the deceitful (plan) by the son of Dhritarashtra toward the Pandavas.

hitōpadēśaśca pathi dharmarājasya dhīmataḥ। vidurēṇa kr̥tō yatra hitārthaṁ mlēcchabhāṣayā॥ (NIL 1.2.103; KUM 1.2.104)

And the advice intended for Yudhishthira's welfare, given by the wise Vidura on the road, using a foreign language for their benefit.

vidurasya ca vākyēna suruṅgōpakramakriyā॥ (BORI 1.2.83)

and the action of undertaking the tunnel, by the words of Vidura,

niṣādyāḥ pañcaputrāyāḥ suptāyā jatu vēśmani॥ (NIL 1.2.104; KUM 1.2.105)

While the Niṣāda woman with her five sons was asleep in the house of lac...

purōcanasya cātraiva dahanaṁ samprakīrtitam। (NIL 1.2.105; KUM 1.2.106)

And here, the burning of Purocana is also described.

pāṇḍavānāṁ vanē ghōrē hiḍimbāyāśca darśanam। tatraiva ca hiḍimbasya vadhō bhīmānmahābalāt। (NIL 1.2.106; KUM 1.2.107)

The Pāṇḍavas' terrifying encounter with Hiḍimbā in the forest, and there itself, the killing of Hiḍimba by the mighty Bhīma.

ghaṭōtkacasya cōtpattiratraiva parikīrtitā॥ (BORI 1.2.84)

And the birth of Ghaṭotkaca is also recounted here.

maharṣērdarśanaṁ caiva vyāsasyāmitatējasaḥ। tadājñayaikacakrāyāṁ brāhmaṇasya nivēśanē॥ (NIL 1.2.107; KUM 1.2.108)

and the meeting with the great sage Vyāsa of immeasurable energy, and then, by his command, [their stay] in the house of the Brahmin in Ekacakra,

ajñātacaryā pāṇḍūnāṁ vāsō brāhmaṇavēśmani। bakasya nidhanaṁ caiva nāgarāṇāṁ ca vismayaḥ॥ (BORI 1.2.85)

the Pāṇḍavas' period of living in disguise, their stay in a Brāhmaṇa's house, the slaying of Baka, and the amazement of the townspeople

sambhavaścaiva kr̥ṣṇāyā dhr̥ṣṭadyumnasya caiva ha। brāhmaṇātsamupaśrutya vyāsavākyapracōditāḥ॥ (NIL 1.2.109; KUM 1.2.110)

And indeed, the births of Kṛṣṇā and Dhṛṣṭadyumna—having fully learned of them from a Brāhmaṇa, prompted by Vyāsa's words...

draupadīṁ prārthayantastē svayaṁvaradidr̥kṣayā। pañcālānabhitō jagmuryatra kautūhalānvitāḥ॥ (NIL 1.2.110; KUM 1.2.111)

Desiring Draupadī and eager to see the svayaṃvara, they went towards the land of the Pāñcālas, where they were filled with curiosity.

aṅgāraparṇaṁ nirjitya gaṅgākūlē’rjunastadā। sakhyaṁ kr̥tvā tatastēna tasmādēva ca śuśruvē॥ (NIL 1.2.111; KUM 1.2.112)

Then, having defeated Aṅgāraparṇa on the bank of the Gaṅgā, Arjuna made friendship with him, and thereupon heard from him himself.

bhrātr̥bhiḥ sahitaḥ sarvaiḥ pāñcālānabhitō yayau॥ (BORI 1.2.86)

Accompanied by all his brothers, he went toward the Pañcālas.

pāñcālanagarē cāpi lakṣyaṁ bhittvā dhanañjayaḥ। (NIL 1.2.113; KUM 1.2.114)

And in the city of the Pāñcālas, Dhanañjaya, having pierced the target...

tāpatyamatha vāsiṣṭhamaurvaṁ cākhyānamuttamam। bhīmasēnārjunau yatra saṁrabdhānpr̥thivīpatīn। śalyakarṇau ca tarasā jitavantau mahāmr̥dhē॥ (NIL 1.2.114; KUM 1.2.115)

Then the excellent narratives of Tāpatya, Vasiṣṭha, and Aurva, where Bhīmasena and Arjuna, by their strength, conquered the furious kings—Śalya and Karṇa—in the great battle.

dr̥ṣṭvā tayōśca tadvīryamapramēyamamānuṣam। (NIL 1.2.115; KUM 1.2.116)

and having seen their immeasurable and superhuman prowess,

pañcēndrāṇāmupākhyānamatraivādbhutamucyatē॥ (BORI 1.2.87)

Here indeed, the wondrous story of the five Indras is told.

jagmatustaiḥ samāgantuṁ śālāṁ bhārgavavēśmani। (NIL 1.2.116; KUM 1.2.117)

They went with them to the hall in Bhārgava's residence to meet there.

pañcānāmēkapatnītvē vimarśō drupadasya ca। draupadyā dēvavihitō vivāhaścāpyamānuṣaḥ॥ (BORI 1.2.88)

The discussion about the five (brothers) having one wife, Drupada, and the marriage with Draupadī, ordained by the gods and also superhuman...

kṣattuśca dhārtarāṣṭrēṇa prēṣaṇaṁ pāṇḍavānprati। (NIL 1.2.118; KUM 1.2.119)

and the sending of the minister by Dhritarashtra's son to the Pandavas,

vidurasya ca samprāptirdarśanaṁ kēśavasya ca। khāṇḍavaprasthavāsaśca tathā rājyārdhaśāsanam॥ (BORI 1.2.89)

The arrival of Vidura, the meeting with Keśava, the dwelling at Khāṇḍavaprastha, and also the rule over half the kingdom.

nāradasyājñayā caiva draupadyāḥ samayakriyā। sundōpasundayōstatra upākhyānaṁ prakīrtitam॥ (BORI 1.2.90)

Also, by the instruction of Nārada, the custom concerning Draupadī was established, and there the story of Sunda and Upasunda was recounted.

anantaraṁ ca draupadyā sahāsīnaṁ yudhiṣṭhiram॥ (NIL 1.2.120; KUM 1.2.121)

After that, Yudhiṣṭhira was sitting together with Draupadī.

anu praviśya viprārthē phālgunō gr̥hya cāyudham। mōkṣayitvā gr̥haṁ gatvā viprārthaṁ kr̥taniścayaḥ॥ (NIL 1.2.121; KUM 1.2.122)

Phālguna, having followed for the brāhmaṇa's sake and taken up his weapon, freed the house; then, firmly resolved to help the brāhmaṇa, he departed.

samayaṁ pālayanvīrō vanaṁ yatra jagāma ha। (NIL 1.2.122; KUM 1.2.123)

The hero, faithfully observing the agreement, departed for the forest.

pārthasya vanavāsaśca ulūpyā pathi saṅgamaḥ। puṇyatīrthānusaṁyānaṁ babhruvāhanajanma ca॥ (BORI 1.2.91)

Arjuna's exile in the forest, his encounter with Ulūpī on the way, his journeys to sacred places, and the birth of Babhruvāhana—

tatraiva mōkṣayāmāsa pañca sō’psarasaḥ śubhāḥ॥ (NIL 1.2.123; KUM 1.2.124)

There he released the five auspicious apsarases.

śāpādgrāhatvamāpannā brāhmaṇasya tapasvinaḥ। prabhāsatīrthē pārthēna kr̥ṣṇasya ca samāgamaḥ॥ (NIL 1.2.124; KUM 1.2.125)

Due to a curse, the ascetic Brahmin was turned into a crocodile; at the holy place of Prabhasa, there was an encounter with Arjuna and Krishna.

dvārakāyāṁ subhadrā ca kāmayānēna kāminī। vāsudēvasyānumatē prāptā caiva kirīṭinā॥ (BORI 1.2.92)

In Dvārakā, Subhadrā, the maiden desired by him, was obtained by the Kiritin (Arjuna), with the consent of Vāsudeva.

haraṇaṁ gr̥hya samprāptē kr̥ṣṇē dēvakinandanē। draupadyāstanayānāṁ ca sambhavō’nuprakīrtitaḥ। vihārārthaṁ ca gatayōḥ kr̥ṣṇayōryamunāmanu॥ (NIL 1.2.127; KUM 1.2.128)

The episode of the abduction, followed by the arrival of Kṛṣṇa, son of Devakī, is related, as is the birth of Draupadī’s sons, and the journey of the two Kṛṣṇas along the Yamunā for amusement.

samprāptiścakradhanuṣōḥ khāṇḍavasya ca dāhanam॥ (BORI 1.2.93)

the acquisition of the discus and bow, and the burning of Khāṇḍava

abhimanyōḥ subhadrāyāṁ janma cōttamatējasaḥ। mayasya mōkṣō jvalanādbhujaṅgasya ca mōkṣaṇam। maharṣērmandapālasya śārṅgyaṁ tanayasambhavaḥ॥ (BORI 1.2.94)

The birth of Abhimanyu to Subhadra, the birth of one of great energy; the release of Maya from the Fire, and the freeing of the serpent; the ascetic sage Mandapala—the origin of Shaarngi and of sons.

ityētadādhiparvōktaṁ prathamaṁ bahuvistaram। adhyāyānāṁ śatē dvē tu saṅkhyātē paramarṣiṇā। aṣṭādaśaiva cādhyāyā vyāsēnōttamatējasā॥ (BORI 1.2.95)

Thus, the Ādiparva, the first book, is narrated in great detail. There are two hundred chapters as enumerated by the supreme seer, and Vyāsa of great brilliance has indeed divided it into eighteen sections.

sapta ślōkasahasrāṇi tathā nava śatāni ca। ślōkāśca caturāśītirdr̥ṣṭō granthō mahātmanā॥ (BORI 1.2.96)

The text, as observed by the great-souled one, consists of seven thousand and nine hundred verses, plus eighty-four (more) verses.

dvitīyaṁ tu sabhāparva bahuvr̥ttāntamucyatē। sabhākriyā pāṇḍavānāṁ kiṅkarāṇāṁ ca darśanam॥ (BORI 1.2.97)

The second, the Sabha Parva, is described as containing many stories—the assembly rites of the Pāṇḍavas and the vision of the attendants.

lōkapālasabhākhyānaṁ nāradāddēvadarśanāt। rājasūyasya cārambhō jarāsandhavadhastathā॥ (BORI 1.2.98)

The account of the assembly of the guardians of the world, as told by Nārada after his audience with the gods; the commencement of the Rājasūya sacrifice; and also the killing of Jarāsandha.

girivrajē niruddhānāṁ rājñāṁ kr̥ṣṇēna mōkṣaṇam। tathā digvijayō’traiva pāṇḍavānāṁ prakīrtitaḥ॥(NIL 1.2.134; KUM 1.2.135)

The release by Krishna of the kings imprisoned in Girivraja, and here also the conquest of the directions by the Pandavas is described.

rājñāmāgamanaṁ caiva sārhaṇānāṁ mahakratau। (NIL 1.2.135; KUM 1.2.136)

The arrival of the kings and also of the Sāraṇas at the great sacrifice.

rājasūyē’rghasaṁvādē śiśupālavadhastathā॥ (BORI 1.2.99)

At the Rājasūya sacrifice, at the dispute over the argha, and also the slaying of Śiśupāla.

yajñē vibhūtiṁ tāṁ dr̥ṣṭvā duḥkhāmarṣānvitasya ca। duryōdhanasyāvahāsō bhīmēna ca sabhātalē॥ (BORI 1.2.100)

Seeing that prosperity during the sacrifice, and while Duryodhana was overcome with sorrow and outrage, Bhima derided him in the assembly hall.

yatrāsya manyurudbhūtō yēna dyūtamakārayat। yatra dharmasutaṁ dyūtē śakuniḥ kitavō’jayat॥ (BORI 1.2.101)

Where his anger was aroused and he caused the game of dice to be played; where, in that game, Shakuni the gambler defeated the son of Dharma.

yatra dyūtārṇavē magnāndraupadī naurivārṇavāt। dhr̥tarāṣṭrō mahāprājñaḥ snuṣāṁ paramaduḥkhitām॥ (NIL 1.2.138; KUM 1.2.139)

Where, when they were submerged in the ocean of dice, Draupadī—like a boat in the sea—Dhṛtarāṣṭra, the wise one, saw his daughter-in-law, who was utterly distressed...

tārayāmāsa tāṁstīrṇāñjñātvā duryōdhanō nr̥paḥ। punarēva tatō dyūtē samāhvayata pāṇḍavān॥ (BORI 1.2.102)

Knowing that they had been rescued, King Duryodhana once again summoned the Pāṇḍavas to the dice game.

jitvā sa vanavāsāya prēṣayāmāsa tāṁstataḥ। (NIL 1.2.140; KUM 1.2.141)

Having defeated them, he then sent them into exile in the forest.

ētatsarvaṁ sabhāparva samākhyātaṁ mahātmanā। adhyāyāḥ saptatirjñēyāstathā dvau cātra saṅkhyayā॥ (BORI 1.2.103)

All this—the Sabhāparvan—has been described by the great-souled one; there are seventy chapters, and two more besides, to be counted here.

ślōkānāṁ dvē sahasrē tu pañca ślōkaśatāni ca। ślōkāścaikādaśa jñēyāḥ parvaṇyasminprakīrtitāḥ॥ (BORI 1.2.104)

There are two thousand five hundred and eleven verses recounted in this parvan.

ataḥ paraṁ tr̥tīyaṁ tu jñēyamāraṇyakaṁ mahat। vanavāsaṁ prayātēṣu pāṇḍavēṣu mahātmasu। (NIL 1.2.143; KUM 1.2.144)

After this, you should know that the third great book is the Āraṇyaka, relating to the exile to the forest of the mighty-souled Pāṇḍavas.

paurānugamanaṁ caiva dharmaputrasya dhīmataḥ॥ (BORI 1.2.105)

and the following by the citizens of the wise son of Dharma

annauṣadhīnāṁ ca kr̥tē pāṇḍavēna mahātmanā। dvijānāṁ bharaṇārthaṁ ca kr̥tamārādhanaṁ ravēḥ॥ (NIL 1.2.144; KUM 1.2.145)

Food and medicinal herbs were arranged by the great-souled Pāṇḍava, and support was provided for the brahmins, as an offering to the Sun.

dhaumyōpadēśāttigmāṁśuprasādādannasambhaḥ। hitaṁ ca bruvataḥ kṣattuḥ parityāgō’mbikāsutāt॥ (NIL 1.2.145; KUM 1.2.146)

Through Dhaumya's guidance and the sun's favor, there was the appearance of food, beneficial counsel given by the steward, and abandonment by the son of Ambika.

tyaktasya pāṇḍuputrāṇāṁ samīpagamanaṁ tathā। punarāgamanaṁ caiva dhr̥tarāṣṭrasya śāsanāt॥ (NIL 1.2.146; KUM 1.2.147)

The approach of the sons of Pandu after having been abandoned, and also their return by the order of Dhritarashtra.

karṇaprōtsāhanāccaiva dhārtarāṣṭrasya durmatēḥ। vanasthānpāṇḍavānhantuṁ mantrō duryōdhanasyaca॥ (NIL 1.2.147; KUM 1.2.148)

And through Karṇa's instigation, as well as the wickedness of Dhṛtarāṣṭra's son, there was a plot of Duryodhana to kill the exiled Pāṇḍavas.

taṁ duṣṭabhāvaṁ vijñāya vyāsasyāgamanaṁ drutam। niryāṇapratiṣēdhaśca surabhyākhyānamēva ca॥ (NIL 1.2.148; KUM 1.2.149)

Recognizing that evil intent, the swift arrival of Vyāsa, the prevention of [his] departure, and likewise the tale of Surabhi...

maitrēyāgamanaṁ cātra rājñaścaivānuśāsanam। śāpōtsargaśca tēnaiva rājñō duryōdhanasya ca॥ (NIL 1.2.149; KUM 1.2.150)

here, the arrival of Maitreya, the king's admonition, and also the pronouncement of a curse by him upon King Duryodhana

kirmīrasya vadhaścātra bhīmasēnēna saṁyugē। (NIL 1.2.150; KUM 1.2.151)

And here, the slaying of Kirmira in battle by Bhimasena.

vr̥ṣṇīnāmāgamō yatra pāñcālānāṁ ca sarvaśaḥ। śrutvā śakuninā dyūtē nikr̥tyā nirjitāṁśca tān। kruddhasyānupraśamanaṁ harēścaiva kirīṭinā॥ (NIL 1.2.151; KUM 1.2.152)

There is the arrival of the Vṛṣṇis and all the Pāñcālas, when, having heard that, through Śakuni's deceit in the game of dice, they had been defeated. Then comes the appeasement of the enraged Hari (Kṛṣṇa), and also of the diademed one (Arjuna).

paridēvanaṁ ca pāñcālyā vāsudēvasya sannidhau। āśvāsanaṁ ca kr̥ṣṇēna duḥkhārtāyāḥ prakīrtitam॥ (NIL 1.2.152; KUM 1.2.153)

The lamentation by Draupadi in Krishna’s presence, and the consolation spoken by Krishna to her in her distress, were recounted.

yatra saubhavadhākhyānaṁ kirmīravadha ēva ca। subhadrāyāḥ saputrāyāḥ kr̥ṣṇēna dvārakāṁ purīm॥ (NIL 1.2.153; KUM 1.2.154)

where are told the stories of the destruction of Saubha, the slaying of Kirmira, and of Subhadra and her son being taken by Kṛṣṇa to the city of Dvārakā

nayanaṁ draupadēyānāṁ dhr̥ṣṭadyumnēna caiva ha। pravēśaḥ pāṇḍavēyānāṁ ramyē dvaitavanē tataḥ॥ (NIL 1.2.154; KUM 1.2.155)

The bringing of Draupadī's sons by Dhṛṣṭadyumna, and then the entry of the Pāṇḍavas into the pleasant Dvaita forest.

dharmarājasya cātraiva saṁvādaḥ kr̥ṣṇayā saha। saṁvādaśca tathā rājñā bhīmasyāpi prakīrtitaḥ॥ (NIL 1.2.155; KUM 1.2.156)

Here, the conversation of Dharmaraja with Krishna (Draupadi), as well as the conversation of the king with Bhima, is also described.

samīpaṁ pāṇḍuputrāṇāṁ vyāsasyāgamanaṁ tathā। pratiśrutyātha vidyāyā dānaṁ rājñō maharṣiṇā॥ (NIL 1.2.156; KUM 1.2.157)

the approach of Vyāsa to the sons of Paṇḍu, and, having promised, then the granting of knowledge to the king by the great sage

gamanaṁ kāmyakē cāpi vyāsē pratigatē tataḥ। (NIL 1.2.157; KUM 1.2.158)

Then, when Vyāsa had departed, their departure for Kamyaka as well...

astrahētōrvivāsaśca pārthasyāmitatējasaḥ॥ (BORI 1.2.106)

And the exile of Pārtha of immeasurable glory for the sake of weapons;

mahādēvēna yuddhaṁ ca kirātavapuṣā saha। darśanaṁ lōkapālānāṁ svargārōhaṇamēva ca॥ (BORI 1.2.107)

Combat with Mahadeva, who had taken the form of a Kirata; an audience with the guardians of the worlds; and also an ascent to heaven.

mahēndralōkagamanamastrārthē ca kirīṭinaḥ। yatra cintā samutpannā dhr̥tarāṣṭrasya bhūyasī॥ (NIL 1.2.159; KUM 1.2.160)

the journey to Indra's world for the sake of divine weapons by Arjuna, where great anxiety arose in Dhritarashtra

darśanaṁ br̥hadaśvasya maharṣērbhāvitātmanaḥ। yudhiṣṭhirasya cārtasya vyasanē paridēvanam॥ (BORI 1.2.108)

The meeting with Bṛhadāśva, the great seer of spiritual insight, and Yudhiṣṭhira's lamentation as he suffered misfortune.

nalōpākhyānamatraiva dharmiṣṭhaṁ karuṇōdayam। damayantyāḥ sthitiryatra nalasya vyasanāgamē॥ (BORI 1.2.109)

Here is the story of Nala, righteous and full of compassion, which tells of Damayanti's situation when calamity befell Nala.

tathā’kṣahr̥dayaprāptistasmādēva maharṣitaḥ। lōmaśasyāgamastatra svargātpāṇḍusutānprati॥ (NIL 1.2.162; KUM 1.2.163)

In this way, there was the acquisition of the science of dice—out of that very event—great affliction, and then the arrival of Lomasha from heaven to the sons of Pandu.

vanavāsagatānāṁ ca pāṇḍavānāṁ mahātmanām। svargē pravr̥ttirākhyātā lōmaśēnārjunasya vai॥ (BORI 1.2.110)

And the events concerning the great-souled Pāṇḍavas who had gone into exile in the forest were indeed described in heaven by Lomaśa to Arjuna.

tīrthayātrā tathaivātra pāṇḍavānāṁ mahātmanām। jaṭāsurasya tatraiva vadhaḥ samupavarṇyatē॥ (BORI 1.2.111)

Here too, the pilgrimage of the great-souled Pāṇḍavas is described, as well as the slaying of Jaṭāsura there.

niyuktō bhīmasēnaśca draupadyā gandhamādanē। yatra mandārapuṣpārthaṁ nalinīṁ tāmadharṣayat॥ (BORI 1.2.112)

Bhīmasena, having been sent by Draupadī on Gandhamadana, forced his way into that lotus-lake where mandāra flowers were to be found.

yatrāsya sumahadyuddhamabhavatsaha rākṣasaiḥ। yakṣaiścāpi mahāvīryairmaṇimatpramukhaistathā॥ (BORI 1.2.113)

There, a very great battle took place for him with the Rākṣasas and also with the mighty Yakṣas, led by Maṇimat and others.

āgastyamapi cākhyānaṁ yatra vātāpibhakṣaṇam। lōpāmudrābhigamanamapatyārthamr̥ṣērapi॥ (BORI 1.2.114)

Also the narrative of Agastya, in which he ate Vatapi and approached Lopamudra for the sake of offspring.

tataḥ śyēnakapōtīyamupākhyānamanantaram। indrō’gniryatra dharmaśca ajijñāsañśibiṁ nr̥pam॥ (BORI 1.2.115)

Then immediately follows the story of the hawk and the pigeons, in which Indra, Agni, and Dharma put King Śibi to the test.

r̥śyaśr̥ṅgasya caritaṁ kaumārabrahmacāriṇaḥ। jāmadagnyasya rāmasya caritaṁ bhūritējasaḥ॥ (BORI 1.2.116)

The account of R̥śyaśr̥ṅga, who was a celibate from childhood, and the account of Rāma Jāmadagnya, who was of great energy.

kārtavīryavadhō yatra haihayānāṁ ca varṇyatē। prabhāsatīrthē pāṇḍūnāṁ vr̥ṣṇibhiśca samāgamaḥ॥ (NIL 1.2.169; KUM 1.2.170)

Where the slaying of Kārtavīrya and the Haihayas is described, and the meeting of the Pāṇḍavas with the Vṛṣṇis at the sacred site of Prabhāsa.

saukanyamapi cākhyānaṁ cyavanō yatra bhārgavaḥ॥ (BORI 1.2.117)

And also the tale of Sukanya, in which Cyavana, the descendant of Bhrigu, appears.

śaryātiyajñē nāsatyau kr̥tavānsōmapīthinau। tābhyāṁ ca yatra sa muniryauvanaṁ pratipāditaḥ॥ (BORI 1.2.118)

At the sacrifice of Śaryāti, the two Aśvins performed the Soma-drinking; and there, by them, that sage had his youth restored.

māndhātuścāpyupākhyānaṁ rājñō’traiva prakīrtitam॥ (NIL 1.2.171; KUM 1.2.172)

And here also the story of King Māndhātṛ is recounted.

jantūpākhyānamatraiva yatra putrēṇa sōmakaḥ। putrārthamayajadrājā lēbhē putraśataṁ ca saḥ॥ (BORI 1.2.119)

The story of Jantu is also told here, where King Somaka, with his son, performed a sacrifice for the sake of a son and obtained a hundred sons.

aṣṭāvakrīyamatraiva vivādē yatra bandinam। aṣṭāvakrasya viprarṣērjanakasyādhvarē’bhavat॥ (NIL 1.2.174; KUM 1.2.175)

Here also is the story of Ashtavakra, where, at Janaka's sacrifice, the brahmin sage Ashtavakra debated with Bandi.

naiyāyikānāṁ mukhyēna varuṇasyātmajēna ca। parājitō yatra bandī vivādēna mahātmanā॥ (NIL 1.2.175; KUM 1.2.176)

There, Bandi was defeated in debate by the chief of the logicians and by the great-souled son of Varuṇa.

vijitya sāgaraṁ prāptaṁ pitaraṁ labdhavānr̥ṣiḥ॥ (BORI 1.2.120)

Having conquered the ocean and reached his father, the sage attained him.

yavakrītasya cākhyānaṁ raibhyasya ca mahātmanaḥ। gandhamādanayātrā ca vāsō nārāyaṇāśramē॥ (NIL 1.2.176; KUM 1.2.177)

The story of Yavakrīta and of the great-souled Raibhya; the journey to Gandhamādana, and the stay at the Nārāyaṇa hermitage.

vrajanpathi mahābāhurdr̥ṣṭavānpavanātmajam॥ (NIL 1.2.177; KUM 1.2.178)

While traveling along the path, the mighty-armed one saw the son of the wind.

kadalīṣaṇḍamadhyasthaṁ hanūmantaṁ mahābalam। yatra saugandhikārthē’sau nalinīṁ tāmadharṣayat॥ (NIL 1.2.178)

In the midst of a cluster of banana trees, Hanuman of great strength—there, for the sake of the Saugandhika lotus, he (Bhīma) disturbed that lotus pond.

jaṭāsurasya ca vadhō rākṣasasya vr̥kōdarāt। vr̥ṣaparvaṇō rājarṣēstatō’bhigamanaṁ smr̥tam॥ (NIL 1.2.180; KUM 1.2.181)

And the slaying of the rakshasa Jatāsura by Vṛkodara, then the approach to the royal sage Vṛṣaparvan, are remembered.

ārṣṭiṣēṇāśramē caiṣāṁ gamanaṁ vāsa ēva ca। prōtsāhanaṁ ca pāñcālyā bhīmasyātra mahātmanaḥ॥ (NIL 1.2.181; KUM 1.2.182)

Their journey to and residence at the hermitage of Ṛṣṭiṣeṇa, and here, Draupadī's encouragement of the great-souled Bhīma.

kailāsārōhaṇaṁ prōktaṁ yatra yakṣairbalōtkaṭaiḥ। yuddhamāsīnmahāghōraṁ maṇimatpramukhaiḥ saha॥ (NIL 1.2.182; KUM 1.2.183)

The ascent of Mount Kailasa is described, where there was a fierce battle with the powerful Yakshas headed by Manimat.

samāgamaśca pāṇḍūnāṁ yatra vaiśravaṇēna ca। samāgamaścārjunasya tatraiva bhrātr̥bhiḥ saha॥ (NIL 1.2.183; KUM 1.2.184)

And the meeting of the Pāṇḍavas with Vaiśravaṇa there, and also Arjuna’s meeting with his brothers at that very place.

avāpya divyānyastrāṇi gurvarthē savyasācinā। nivātakavacairyuddhaṁ hiraṇyapuravāsibhiḥ॥ (BORI 1.2.121)

Having obtained divine weapons for the sake of his teacher, Savyasācin (Arjuna) fought a battle with the Nivātakavachas, the inhabitants of Hiranyapura.

nivātakavacairghōrairdānavaiḥ suraśatrubhiḥ। paulōmaiḥ kālakēyaiśca yatra yuddhaṁ kirīṭinaḥ॥ (NIL 1.2.185; KUM 1.2.186)

where the diademed hero fought a battle with the terrible Nivātakavaca Dānavas, the enemies of the gods, and with the Paulomas and the Kālakeyas

vadhaścaiṣāṁ samākhyātō rājñastēnaiva dhīmatā। astrasandarśanārambhō dharmarājasya sannidhau॥ (NIL 1.2.186; KUM 1.2.187)

Their destruction has also been described by that wise king, and the exhibition of weapons commenced in the presence of Yudhishthira.

samāgamaśca pārthasya bhrātr̥bhirgandhamādanē। avarōhaṇaṁ punaścaiva pāṇḍūnāṁ gandhamādanāt॥ (NIL 1.2.187; KUM 1.2.188)

and the encounter of Arjuna with his brothers on Mount Gandhamadana, and then the descent again of the Pāṇḍavas from Gandhamadana

bhīmasya grahaṇaṁ cātra parvatābhōgavarṣmaṇā। bhujagēndrēṇa balinā tasminsugahanē vanē॥ (NIL 1.2.188; KUM 1.2.189)

and here the seizing of Bhima, who was taken by the mighty lord of serpents with a body like a mass of mountains, in that dense forest

ghōṣayātrā ca gandharvairyatra yuddhaṁ kirīṭinaḥ॥ (BORI 1.2.122)

and the cattle-raid, where there was a battle between Arjuna and the Gandharvas

punarāgamanaṁ caiva tēṣāṁ dvaitavanaṁ saraḥ। jayadrathēnāpahārō draupadyāścāśramāntarāt॥ (BORI 1.2.123)

their return to the lake in the Dwaita forest, and the abduction of Draupadi by Jayadratha from another hermitage,

yatrainamanvayādbhīmō vāyuvēgasamō javē। mārkaṇḍēyasamasyāyāmupākhyānāni bhāgaśaḥ॥ (BORI 1.2.124)

where Bhima, as swift as the wind, went in pursuit of him; at the time of Markandeya's questions, stories (were told) in portions...

pr̥thōrvainyasya yatrōktamākhyānaṁ paramarṣiṇā॥ (NIL 1.2.191; KUM 1.2.192)

where the story of Prithu, son of Vena, is told by the supreme sage,

saṁvādaśca sarasvatyāstārkṣyarṣēḥ sumahātmanaḥ। matsyōpākhyānamatraiva prōcyatē tadanantaram॥ (NIL 1.2.192; KUM 1.2.193)

And the dialogue between Sarasvati and the greatly wise sage Tarkṣya, as well as the tale of the Fish, are narrated here, immediately thereafter.

mārkaṇḍēyasamāsyā ca purāṇaṁ parikīrtyatē। aindradyumnāmupākhyānaṁ dhaundhumāraṁ tathaiva ca॥ (NIL 1.2.193)

And from the conversation with Mārkaṇḍeya, the ancient tale is recounted—the story of Indradyumna and likewise the tale of Dhundhumāra.

pativratāyāścākhyānaṁ tathaivāṅgirasaṁ smr̥tam। (NIL 1.2.194; KUM 1.2.195)

The account of the devoted wife, as well as that of the Angirasa, is mentioned.

saṁdarśanaṁ ca kr̥ṣṇasya saṁvādaścaiva satyayā। punardvaitavanaṁ caiva pāṇḍavāḥ samupāgatāḥ। ghōṣayātrā ca gandharvairyatra baddhaḥ suyōdhanaḥ॥ (NIL 1.2.195; KUM 1.2.196)

The meeting with Krishna and his conversation with Satyabhama; again, the visit of the Pandavas to the Dwaita forest; and the campaign against the cowherds, where Suyodhana was captured by the Gandharvas.

hriyamāṇastu mandātmā mōkṣitō’sau kirīṭinā। dharmarājasya cātraiva mr̥gasvapnanidarśanāt॥ (NIL 1.2.196; KUM 1.2.197)

But when the foolish Duryodhana was being carried away, he was released by Arjuna, just as Yudhishthira predicted here from the vision in the deer dream.

kāmyakē kānanaśrēṣṭhē punargamanamucyatē। (NIL 1.2.197; KUM 1.2.198)

The return to Kamyaka, the best of forests, is now recounted.

vrīhidrauṇikamākhyānamaindradyumnaṁ tathaiva ca॥ (BORI 1.2.125)

The story of Vrihi, Draunika, and Indradyumna as well,

durvāsasō’pyupākhyānamatraiva parikīrtitam। (NIL 1.2.198; KUM 1.2.199)

The story of Durvāsas also is recounted right here.

sāvitryauddālakīyaṁ ca vainyōpākhyānamēva ca। cakrē cainaṁ pañcaśikhaṁ yatra bhīmō mahābalaḥ॥ (NIL 1.2.199; KUM 1.2.200)

He also composed the episodes of Savitri and Uddalaka, the episode of Vainya, and the Panchashikha episode in which the mighty Bhima appears.

rāmāyaṇamupākhyānamatraiva bahuvistaram॥ (BORI 1.2.126)

Here, too, is recounted at length the episode of the Rāmāyaṇa.

yatra rāmēṇa vikramya nihatō rāvaṇō yudhi॥ (NIL 1.2.200; KUM 1.2.201)

where Rāvaṇa was slain in battle by the valiant Rāma

sāvitryāścāpyupākhyānamatraiva parikīrtitam। (NIL 1.2.201; KUM 1.2.202)

And the story of Sāvitrī is indeed also recounted here.

karṇasya parimōṣō’tra kuṇḍalābhyāṁ puraṁdarāt। yatrāsya śaktiṁ tuṣṭō’sāvadādēkavadhāya ca। (NIL 1.2.202; KUM 1.2.203)

Here is also told how Purandara took Karṇa's earrings, and how, being pleased, he gave him the spear that could slay one enemy.

āraṇēyamupākhyānaṁ yatra dharmō’nvaśātsutam। jagmurlabdhavarā yatra pāṇḍavāḥ paścimāṁ diśam॥ (BORI 1.2.127)

The Araṇeya tale, where Yudhishthira pursued his son, and where the Pāṇḍavas, who had received boons, went in the western direction.

ētadāraṇyakaṁ parva tr̥tīyaṁ parikīrtitam। atrādhyāyaśatē dvē tu saṅkhyātē paramarṣiṇā। ēkōnasaptatiścaiva tathādhyāyāḥ prakīrtitāḥ॥ (BORI 1.2.128)

This third book, called the Āraṇyaka, is so declared; here, two hundred and sixty-nine chapters are enumerated by the supreme sage.

ēkādaśa sahasrāṇi ślōkānāṁ ṣaṭśatāni ca। catuḥṣaṣṭistathā ślōkāḥ parvaitatparikīrtitam॥ (BORI 1.2.129)

This book is said to contain eleven thousand six hundred and sixty-four verses.

ataḥ paraṁ nibōdhēdaṁ vairāṭaṁ parvavistaram। virāṭanagaraṁ gatvā śmaśānē vipulāṁ śamīm। dr̥ṣṭvā saṁnidadhustatra pāṇḍavā āyudhānyuta॥ (BORI 1.2.130)

Now hear in detail the Virāta episode: After going to the city of Virāta, the Pāṇḍavas, having seen a great Śamī tree in the cremation ground, deposited their weapons there.

yatra praviśya nagaraṁ chadmabhirnyavasanta tē। pāñcālīṁ prārthayānasya kāmōpahatacētasaḥ। (NIL 1.2.208; KUM 1.2.209)

There, having entered the city in disguise, they lived, while one whose mind was overcome by desire was wooing Panchali.

durātmanō vadhō yatra kīcakasya vr̥kōdarāt॥ (BORI 1.2.131)

where the wicked Kīcaka was killed by Bhīma

pāṇḍavānvēṣaṇārthaṁ ca rājñō duryōdhanasya ca। cārāḥ prasthāpitāścātra nipuṇāḥ sarvatō diśam॥ (NIL 1.2.209; KUM 1.2.210)

And here, skilled spies were sent out in every direction, both for the purpose of searching for the Pāṇḍavas and on the orders of King Duryodhana.

na ca pravr̥ttistairlabdhā pāṇḍavānāṁ mahātmanām। (NIL 1.2.210; KUM 1.2.211)

And those great-souled Pāṇḍavas—no information about them was obtained by those agents.

gōgrahē yatra pārthēna nirjitāḥ kuravō yudhi। yatrāsya yuddhaṁ sumahattairāsīllōmaharṣaṇam। hriyamāṇaśca yatrāsau bhīmasēnēna mōkṣitaḥ॥ (NIL 1.2.211; KUM 1.2.212)

Where, at the cattle capture, the Kurus were defeated in battle by Arjuna; where a very great and hair-raising fight of his with them took place; and where, as he was being dragged off, he was rescued by Bhīmasena...

gōdhanaṁ ca virāṭasya mōkṣitaṁ yatra pāṇḍavaiḥ॥ (BORI 1.2.132)

and where the Pāṇḍavas rescued Virāṭa’s cattle

anantaraṁ ca kurubhistasya gōgrahaṇaṁ kr̥tam॥ (NIL 1.2.212; KUM 1.2.213)

And afterwards, the Kurus seized his cattle.

pratyāhr̥taṁ gōdhanaṁ ca vikramēṇa kirīṭinā॥ (NIL 1.2.213; KUM 1.2.214)

And the cattle were recovered by Kiritin (Arjuna) through his valor.

virāṭēnōttarā dattā snuṣā yatra kirīṭinaḥ। abhimanyuṁ samuddiśya saubhadramarighātinam॥ (BORI 1.2.133)

There, Virata gave Uttara as a daughter-in-law to the wearer of the diadem, referring to Abhimanyu, the son of Subhadra and slayer of enemies.

caturthamētadvipulaṁ vairāṭaṁ parva varṇitam। atrāpi parisaṅkhyātamadhyāyānāṁ mahātmanā॥ (BORI 1.2.134)

This is the fourth great book, the Virāṭa, which has been described; here too the chapters have been enumerated by the great-souled one.

saptaṣaṣṭirathō pūrṇā ślōkāgramapi mē śr̥ṇu। ślōkānāṁ dvē sahasrē tu ślōkāḥ pañcāśadēva tu। parvaṇyasminsamākhyātāḥ saṅkhyayā paramarṣiṇā॥ (BORI 1.2.135)

Sixty-seven (chapters) in total—now hear from me also the verse count: there are two thousand and exactly fifty verses in this section, as enumerated by the great sage.

udyōgaparva vijñēyaṁ pañcamaṁ śr̥ṇvataḥ param। upaplavyē niviṣṭēṣu pāṇḍavēṣu jigīṣayā। duryōdhanō’rjunaścaiva vāsudēvamupasthitau॥ (BORI 1.2.136)

The Udyoga Parva should be known as the fifth, and as you listen, when the Pāṇḍavas had settled at Upaplavya with the intention of winning, both Duryodhana and Arjuna approached Vāsudeva.

sāhāyyamasminsamarē bhavānnau kartumarhati। ityuktē vacanē kr̥ṣṇō yatrōvāca mahāmatiḥ॥ (BORI 1.2.137)

You ought to render us assistance in this battle—when this request was made, Kṛṣṇa, the wise one, then spoke.

ayudhyamānamātmānaṁ mantriṇaṁ puruṣarṣabhau। akṣauhiṇīṁ vā sainyasya kasya vā kiṁ dadāmyaham॥ (BORI 1.2.138)

O best of men, do I give myself not fighting, as an adviser, or an Akshauhini of troops? Or to whom do I give what?

vavrē duryōdhanaḥ sainyaṁ mandātmā yatra durmatiḥ। ayudhyamānaṁ sacivaṁ vavrē kr̥ṣṇaṁ dhanañjayaḥ॥ (BORI 1.2.139)

Duryodhana, dull of mind and evil-intentioned, chose the army; Dhanañjaya chose Kṛṣṇa, who would not fight, as his counselor.

madrarājaṁ va rājānamāyāntaṁ pāṇḍavānprati। upahārairvañcāyatvā vartmanyēva suyōdhanaḥ॥ (NIL 1.2.222; KUM 1.2.223)

Suyodhana, having deceived the king of Madra (or the king) who was coming to the Pāṇḍavas with gifts, right on the road...

varadaṁ taṁ varaṁ vavrē sāhāyyaṁ kriyatāṁ mama। śalyastasmai pratiśrutya jagāmōddiśya pāṇḍavān॥ (NIL 1.2.223; KUM 1.2.224)

He asked that boon-giver for a boon: "Grant me your assistance." Shalya, having promised him, departed to approach the Pāṇḍavas.

śāntipūrvaṁ cākathayadyatrēndravijayaṁ nr̥paḥ। purōhitaprēṣaṇaṁ ca pāṇḍavaiḥ kauravānprati॥ (NIL 1.2.224; KUM 1.2.225)

The king peacefully narrated there the story of Indra's victory, and how the Pāṇḍavas sent their priest to the Kauravas.

vaicitravīryasya vacaḥ samādāya purōdhasaḥ। tathēndravijayaṁ cāpi yānaṁ caiva purōdhasaḥ॥ (NIL 1.2.225; KUM 1.2.226)

Taking up the words of the priest of Vichitravirya's line, as well as the chariot and also Indra's victory of the priest...

sañjayaṁ prēṣayāmāsa śamārthaṁ pāṇḍavānprati। yatra dūtaṁ mahārājō dhr̥tarāṣṭraḥ pratāpavān॥ (BORI 1.2.140)

Dhṛtarāṣṭra, the great and mighty king, sent Sañjaya as his envoy to the Pāṇḍavas for the sake of peace.

śrutvā ca pāṇḍavānyatra vāsudēvapurōgamān। prajāgaraḥ samprajajñē dhr̥tarāṣṭrasya cintayā॥ (BORI 1.2.141)

And when he heard that the Pāṇḍavas, headed by Vāsudeva, were there, wakefulness arose in Dhṛtarāṣṭra due to anxiety.

vidurō yatra vākyāni vicitrāṇi hitāni ca। śrāvayāmāsa rājānaṁ dhr̥tarāṣṭraṁ manīṣiṇam॥ (BORI 1.2.142)

There, Vidura caused the wise King Dhritarashtra to hear various and beneficial words.

tathā sanatsujātēna yatrādhyātmamanuttamam। manastāpānvitō rājā śrāvitaḥ śōkalālasaḥ॥ (BORI 1.2.143)

Likewise, where the king, afflicted with mental anguish and longing in grief, was made to hear the supreme spiritual teaching by Sanatsujata.

prabhātē rājasamitau sañjayō yatra cābhibhōḥ। aikātmyaṁ vāsudēvasya prōktavānarjunasya ca॥ (BORI 1.2.144)

In the morning, in the royal assembly, Saṃjaya recounted the unity of Vāsudeva and Arjuna before the two elders.

yatra kr̥ṣṇō dayāpannaḥ sandhimicchanmahāyaśāḥ। svayamāgācchamaṁ kartuṁ nagaraṁ nāgasāhvayam॥ (BORI 1.2.145)

where Kṛṣṇa, filled with compassion and desiring peace, the greatly renowned one, personally came to the city called Nāgasāhvaya to make reconciliation

pratyākhyānaṁ ca kr̥ṣṇasya rājñā duryōdhanēna vai। śamārthaṁ yācamānasya pakṣayōrubhayōrhitam॥ (BORI 1.2.146)

And the rejection by King Duryodhana of Krishna—when he was seeking peace and requesting what would be beneficial for both sides.

dambhōdbhavasya cākhyānamatraiva parikīrtitam। varānvēṣaṇamatraiva mātalēśca mahātmanaḥ॥ (NIL 1.2.233; KUM 1.2.234)

The story of Dambhodbhava is recounted right here, as is the quest for boons by the great-souled Mātali.

maharṣēścāpi caritaṁ kathitaṁ gālavasya vai। vidulāyāśca putrasya prōktaṁ cāpyanuśāsanam॥ (NIL 1.2.234; KUM 1.2.235)

The story of the great sage Gālava was indeed told, and the instruction given by Vidulā to her son was also recounted.

karṇaduryōdhanādīnāṁ duṣṭaṁ vijñāya mantritam। yōgēśvaratvaṁ kr̥ṣṇēna yatra rājasu darśitam॥ (BORI 1.2.147)

Where, having discovered the wicked counsel of Karṇa, Duryodhana, and the rest, Kṛṣṇa displayed his mastery of yoga before the kings.

rathamārōpya kr̥ṣṇēna yatra karṇō’numantritaḥ। upāyapūrvaṁ śauṇḍīryātpratyākhyātaśca tēna saḥ॥ (BORI 1.2.148)

There, having seated Karna in his chariot, Kṛṣṇa addressed him, and though Kṛṣṇa used careful reasoning, Karna, out of pride, rejected him.

āgamya hāstinapurādupaplāvyamarindamaḥ। pāṇḍavānāṁ yathāvr̥ttaṁ sarvamākhyātavānhariḥ॥ (NIL 1.2.237; KUM 1.2.238)

Hari, the subduer of enemies, having come from Hastinapura to Upaplavya, told the Pāṇḍavas everything as it had happened.

tē tasya vacanaṁ śrutvā mantrayitvā ca yaddhitam। sāṅgrāmikaṁ tataḥ sarvaṁ sañjaṁ cakruḥ parantapāḥ॥ (NIL 1.2.238; KUM 1.2.239)

Having heard his words and having consulted together for what was beneficial, the mighty warriors then made all the necessary preparations for battle.

tataścāpyabhiniryātrā rathāśvanaradantinām। nagarāddhāstinapurādbalasaṅkhyānamēva ca॥ (BORI 1.2.149)

Then also the departure of the chariots, horses, men, and elephants from the city of Hastinapura, and indeed the reckoning of the army...

yatra rājñā ulūkasya prēṣaṇaṁ pāṇḍavānprati। śvōbhāvini mahāyuddhē dūtyēna krūravādinā। rathātirathasaṅkhyānamambōpākhyānamēva ca॥ (BORI 1.2.150)

Where the king sent Uluka as envoy to the Pandavas, speaking harshly about the coming great battle; the enumeration of chariot-warriors and great chariot-warriors, and also the tale of Amba...

ētatsubahuvr̥ttāntaṁ pañcamaṁ parva bhāratē। udyōgaparva nirdiṣṭaṁ sandhivigrahasaṁśritam॥ (BORI 1.2.151)

This fifth book of the Mahabharata, containing many diverse events, is called the Udyoga Parva and is concerned with peace and conflict.

adhyāyāḥ saṅkhyayā tvatra ṣaḍaśītiśataṁ smr̥tam। ślōkānāṁ ṣaṭsahasrāṇi tāvantyēva śatāni ca॥ (BORI 1.2.152)

However, the number of chapters here is said to be one hundred and eighty-six, and of verses, six thousand and as many hundreds.

ślōkāśca navatiḥ prōktāstathaivāṣṭau mahātmanā। vyāsēnōdāramatinā parvaṇyasmiṁstapōdhanāḥ॥ (BORI 1.2.153)

And, O ascetic, ninety and likewise eight verses have also been stated by the great-souled Vyāsa of noble mind in this book.

ata ūrdhvaṁ vicitrārthaṁ bhīṣmaparva pracakṣatē। jambūkhaṇḍavinirmāṇaṁ yatrōktaṁ sañjayēna ha॥ (BORI 1.2.154)

After this, the Bhishma Parva—full of varied topics—is presented, in which the creation of the Jambū continent is described by Sanjaya.

yatra yuddhamabhūdghōraṁ daśāhānyatidāruṇam। yatra yaudhiṣṭhiraṁ sainyaṁ viṣādamagamatparam॥ (BORI 1.2.155)

where a fierce, extremely dreadful battle took place for ten days, and where Yudhishthira's army fell into utter distress

kaśmalaṁ yatra pārthasya vāsudēvō mahāmatiḥ। mōhajaṁ nāśayāmāsa hētubhirmōkṣadarśanaiḥ॥ (BORI 1.2.156)

Where the wise Vāsudeva dispelled Pārtha's despondency, born of delusion, with reason and teachings on liberation.

samīkṣyādōkṣajaḥ kṣipraṁ yudhiṣṭhirahitē rataḥ॥ (NIL 1.2.247; KUM 1.2.248)

Upon seeing this, the unborn Lord, devoted to Yudhishthira's welfare, quickly...

rathādāplutya vēgēna svayaṁ kr̥ṣṇa udāradhīḥ। pratōdapāṇirādhāvadbhīṣmaṁ hantuṁ vyapētabhīḥ॥ (NIL 1.2.248; KUM 1.2.249)

Leaping quickly from the chariot himself, Krishna of noble mind, with the whip in his hand, ran toward Bhishma, fearless, to slay him.

vākyapratōdābhihatō yatra kr̥ṣṇēna pāṇḍavaḥ। gāṇḍīvadhanvā samarē sarvaśastrabhr̥tāṁ varaḥ॥ (NIL 1.2.249; KUM 1.2.250)

where Arjuna, the best of all wielders of weapons, who bore the Gandīva bow, was spurred on by Kṛṣṇa with the goad of words in battle

śikhaṇḍinaṁ puraskr̥tya yatra pārthō mahādhanuḥ। vinighnanniśitairbāṇai rathādbhīṣmamapātayat॥ (BORI 1.2.157)

Where Pārtha, wielding his great bow, placed Śikhaṇḍin in front and, striking with sharp arrows, drove Bhīṣma down from his chariot.

śaratalpagataścaiva bhīṣmō yatra babhūva ha। (NIL 1.2.251; KUM 1.2.252)

and where Bhishma truly lay upon his bed of arrows.

ṣaṣṭhamētanmahāparva bhāratē parikīrtitam। adhyāyānāṁ śataṁ prōktaṁ saptadaśa tathāparē॥ (BORI 1.2.158)

This, the sixth great parvan described in the Mahabharata, is said to have one hundred chapters and a further seventeen others.

pañca ślōkasahasrāṇi saṅkhyayāṣṭau śatāni ca। ślōkāśca caturāśītiḥ parvaṇyasminprakīrtitāḥ। vyāsēna vēdaviduṣā saṅkhyātā bhīṣmaparvaṇi॥ (BORI 1.2.159)

In this section, called the Bhīṣma Parva, Vyāsa, knower of the Veda, is said to have included five thousand eight hundred and eighty-four verses by count.

drōṇaparva tataścitraṁ bahuvr̥ttāntamucyatē। saināpatyē’bhiṣiktō’tha yatrācāryaḥ pratāpavān॥ (NIL 1.2.254; KUM 1.2.255)

Then the remarkable Droṇa Parvan, replete with many episodes, is recounted, in which the valiant teacher was inaugurated as commander of the army.

duryōdhanasya prītyarthaṁ pratijajñē mahāstravit। grahaṇaṁ dharmarājasya pāṇḍuputrasya dhīmataḥ॥ (NIL 1.2.255; KUM 1.2.256)

The great wielder of weapons promised, in order to win Duryodhana's favor, to capture Yudhishthira, the wise son of Pandu.

yatra saṁśaptakāḥ pārthamapaninyū raṇājirāt॥ (BORI 1.2.160)

where the Saṁśaptakas drove Arjuna from the battlefield

bhagadattō mahārājō yatra śakrasamō yudhi। supratīkēna nāgēna saha śastaḥ kirīṭinā॥ (BORI 1.2.161)

Where Bhagadatta, the great king, who was Indra’s equal in battle, together with the elephant Supratika, was slain by Arjuna the Kiritin.

yatrābhimanyuṁ bahavō jaghnurlōkamahārathāḥ। jayadrathamukhā bālaṁ śūramaprāptayauvanam॥ (BORI 1.2.162)

where many great warriors of the world, led by Jayadratha, killed Abhimanyu—a brave boy who had not yet reached manhood

hatē’bhimanyau kruddhēna yatra pārthēna saṁyugē। akṣauhiṇīḥ sapta hatvā hatō rājā jayadrathaḥ। yatra bhīmō mahābāhuḥ sātyakiśca mahārathaḥ॥ (NIL 1.2.259; KUM 1.2.260)

Where, when Abhimanyu was slain, the enraged Arjuna in battle, having destroyed seven akshauhinis, killed King Jayadratha; where mighty-armed Bhima and Satyaki, the great warrior, [were present]...

anvēṣaṇārthaṁ pārthasya yudhiṣṭhiranr̥pājñayā। praviṣṭau bhāratīṁ sēnāmapradhr̥ṣyāṁ surairapi॥ (NIL 1.2.260; KUM 1.2.261)

For the purpose of searching for Arjuna, by King Yudhishthira's command, they entered the Bharata army—invincible even to the gods.

saṁśaptakāvaśēṣaṁ ca kr̥taṁ niḥśēṣamāhavē॥ (BORI 1.2.163)

And whatever remained of the Saṁśaptakas was completely destroyed in the battle.

saṁśaptakānāṁ vīrāṇāṁ kōṭyō nava mahātmanām॥ (NIL 1.2.261; KUM 1.2.262)

Nine crore great-souled warriors of the Saṁśaptakas.

kirīṭinābhiniṣkramya prāpitā yamasādanam। dhr̥tarāṣṭrasya putrāśca tathā pāṣāṇayōdhinaḥ॥ (NIL 1.2.262; KUM 1.2.263)

After going forth, the one with a crown sent the sons of Dhritarashtra, as well as the stone-armed warriors, to the abode of Yama.

nārāyaṇāśca gōpālāḥ samarē citrayōdhinaḥ। (NIL 1.2.263; KUM 1.2.264)

The Narayanas and Gopalas—remarkable warriors in battle.

alambusaḥ śrutāyuśca jalasandhaśca vīryavān। saumadattirvirāṭaśca drupadaśca mahārathaḥ। ghaṭōtkacādayaścānyē nihatā drōṇaparvaṇi॥ (BORI 1.2.164)

Alambusa, Shrutayus, the powerful Jalasandha, Saumadatti, Virata, Drupada the great chariot-warrior, Ghatotkacha and others—these and others were slain during the Drona Parvan.

aśvatthāmāpi cātraiva drōṇē yudhi nipātitē। astraṁ prāduścakārōgraṁ nārāyaṇamamarṣitaḥ॥ (BORI 1.2.165)

Aśvatthāman too, enraged, right there after Droṇa had fallen in battle, unleashed the terrible Nārāyaṇa weapon.

āgnēyaṁ kīrtyatē yatra rudramāhātmyamuttamam। vyāsasya cāpyāgamanaṁ māhātmyaṁ kr̥ṣṇapārthayōḥ॥ (NIL 1.2.266; KUM 1.2.267)

Where the Agneya weapon is described, the supreme greatness of Rudra, the arrival of Vyasa, and the greatness of Krishna and Arjuna.

saptamaṁ bhāratē parva mahadētadudāhr̥tam। atra tē pr̥thivīpālāḥ prāyaśō nidhanaṁ gatāḥ। drōṇaparvaṇi yē śūrā nirdiṣṭāḥ puruṣarṣabhāḥ॥ (BORI 1.2.166)

This is called the seventh great book in the Bhārata. Here, most of those kings who are described as heroes and foremost among men in the Droṇa Parvan met their death.

adhyāyānāṁ śataṁ prōktamadhyāyāḥ saptatistathā। aṣṭau ślōkasahasrāṇi tathā nava śatāni ca॥ (BORI 1.2.167)

It is said to consist of one hundred and seventy chapters, and likewise eight thousand nine hundred verses.

ślōkā nava tathaivātra saṅkhyātāstattvadarśinā। pārāśaryēṇa muninā sañcintya drōṇaparvaṇi॥ (BORI 1.2.168)

Here, likewise, nine verses are enumerated by the sage, the son of Parāśara, the knower of truth, having considered (them) in the Droṇa Parvan.

ataḥ paraṁ karṇaparva prōcyatē paramādbhutam। sārathyē viniyōgaśca madrarājasya dhīmataḥ। ākhyātaṁ yatra paurāṇaṁ tripurasya nipātanam॥ (BORI 1.2.169)

After this, the most wondrous Karṇa Parvan is narrated, in which the wise king of Madra is appointed as charioteer, and where the ancient tale of the destruction of Tripura is recounted.

prayāṇē paruṣaścātra saṁvādaḥ karṇaśalyayōḥ। haṁsakākīyamākhyānamatraivākṣēpasaṁhitam॥ (BORI 1.2.170)

During the advance, there is a harsh conversation between Karna and Shalya, and here is also found the tale of the swan and the crow, recounted with reproaches.

vadhaḥ pāṇḍyasya ca tathā aśvatthāmnā mahātmanā। daṇḍasēnasya ca tatō daṇḍasya ca vadhastathā॥ (NIL 1.2.273; KUM 1.2.274)

The killing of the Pāṇḍya also by the great-souled Aśvatthāman, and then the death of Daṇḍasena and likewise the killing of Daṇḍa.

dvairathē yatra karṇēna dharmarājō yudhiṣṭiraḥ। saṁśayaṁ gamitō yuddhē miṣatāṁ sarvadhanvinām॥ (NIL 1.2.274; KUM 1.2.275)

Where, in single combat, King Yudhiṣṭhira was put in grave danger in battle by Karṇa, as all the bowmen watched...

anyōnyaṁ prati ca krōdhō yudhiṣṭhirakirīṭinōḥ। yatraivānunayaḥ prōktō mādhavēnārjunasya hi॥ (NIL 1.2.275; KUM 1.2.276)

Where anger arose between Yudhishthira and the diademed Arjuna towards each other, and where reconciliation was indeed spoken by Madhava to Arjuna.

pratijñāpūrvakaṁ cāpi vakṣō duḥśāsanasya ca। bhittvā vr̥kōdarō raktaṁ pītavānyatra saṁyugē॥ (NIL 1.2.276; KUM 1.2.277)

where, after making a vow, Vṛkodara pierced Duḥśāsana's chest and drank his blood in battle

dvairathē yatra pārthēna hataḥ karṇō mahārathaḥ॥ (BORI 1.2.171)

where, in single combat, the great warrior Karna was killed by Arjuna.

aṣṭamaṁ parva nirdiṣṭamētadbhāratacintakaiḥ। ēkōnasaptatiḥ prōktā adhyāyāḥ karṇaparvaṇi। catvāryēva sahasrāṇi nava ślōkaśatāni ca॥ (BORI 1.2.172)

This, the eighth book, has been designated by the compilers of the Bharata. In the Karṇa Parvan there are said to be sixty-nine chapters, and exactly four thousand nine hundred verses.

catuḥṣaṣṭistathā ślōkāḥ parvaṇyasminprakīrtitāḥ। (NIL 1.2.279; KUM 1.2.280)

And sixty-four verses are mentioned in this parvan.

ataḥ paraṁ vicitrārthaṁ śalyaparva prakīrtitam। hatapravīrē sainyē tu nētā madrēśvarō’bhavat॥ (BORI 1.2.173)

After this, the Shalya Parva, of striking episodes, is recounted; when the heroes of the army had been slain, the king of Madra became the leader.

yatra kaumāramākhyānamabhiṣēkasya karma ca॥ (NIL 1.2.280; KUM 1.2.281)

where the account of youth and the rite of consecration are related,

vr̥ttāni rathayuddhāni kīrtyantē yatra bhāgaśaḥ। vināśaḥ kurumukhyānāṁ śalyaparvaṇi kīrtyatē॥ (BORI 1.2.174)

Where, section by section, the events and chariot battles are recounted, and the destruction of the Kuru chiefs is described in the Shalya Parvan.

śalyasya nidhanaṁ cātra dharmarājānmahārathāt।

and here the killing of Śalya by Dharmarāja, the great chariot-warrior...

śakunēśca vadhō’traiva sahadēvēna saṁyugē॥ (NIL 1.2.282; KUM 1.2.283)

And here the slaying of Shakuni by Sahadeva in battle.

sainyē ca hatabhūyiṣṭhē kiñcicchiṣṭē suyōdhanaḥ। hradaṁ praviśya yatrāsau saṁstabhyāpōvyavasthitaḥ॥ (NIL 1.2.283; KUM 1.2.284)

When most of the army had been slain and only a few remained, Suyodhana entered a lake, where he remained after checking the waters.

pravr̥ttistatra cākhyātā yatra bhīmasya lubdhakaiḥ। kṣēpayuktairvacōbhiśca dharmarājasya dhīmataḥ॥ (NIL 1.2.284; KUM 1.2.285)

There, the account was related—how Bhīma, by the hunters, and also of the wise Dharmarāja, with reproachful words.

hradātsamutthitō yatra dhārtarāṣṭrō’tyamarṣaṇaḥ। (NIL 1.2.285; KUM 1.2.286)

where the enraged son of Dhṛtarāṣṭra arose from the lake

gadāyuddhaṁ tu tumulamatraiva parikīrtitam।

But here the fierce mace battle is particularly described.

samavāyē ca yuddhasya rāmasyāgamanaṁ smr̥tam। (NIL 1.2.286; KUM 1.2.287)

The arrival of Rāma at the assembly of the battle is recalled.

sarasvatyāśca tīrthānāṁ puṇyatā parikīrtitā॥ (BORI 1.2.175)

and the exceptional holiness of the sacred fords of Sarasvati is celebrated

duryōdhanasya rājñō’tha yatra bhīmēna saṁyugē॥ (NIL 1.2.287; KUM 1.2.288)

Then, where King Duryodhana, in battle, by Bhima...

ūrū bhagnō prasahyājau gadayā bhīmavēgayā। (NIL 1.2.288; KUM 1.2.289)

His thighs were broken forcibly in battle by the mace wielded with Bhīma's strength.

navamaṁ parva nirdiṣṭamētadadbhutamarthavat। ēkōnaṣaṣṭiradhyāyāstatra saṅkhyāviśāradaiḥ॥ (BORI 1.2.176)

This extraordinary and meaningful ninth book is described as containing fifty-nine chapters therein, according to those skilled in calculation.

saṅkhyātā bahuvr̥ttāntāḥ ślōkāgraṁ cātra śasyatē। trīṇi ślōkasahasrāṇi dvē śatē viṁśatistathā। muninā sampraṇītāni kauravāṇāṁ yaśōbhr̥tām॥ (BORI 1.2.177)

Here, the number of verses, rich in stories and as related by the sage, is declared to be three thousand two hundred and twenty; these are composed about the famed Kauravas.

ataḥ paraṁ pravakṣyāmi sauptikaṁ parva dāruṇam। bhagnōruṁ yatra rājānaṁ duryōdhanamamarṣaṇam॥ (BORI 1.2.178)

Next, I will describe the terrible Sauptika Book, in which Duryodhana the king, unyielding, lay with a broken thigh.

vyapayātēṣu pārthēṣu trayastē’bhyāyayū rathāḥ। kr̥tavarmā kr̥pō drauṇiḥ sāyāhnē rudhirōkṣitāḥ॥ (BORI 1.2.179)

After the Pāṇḍavas had withdrawn, those three—Kṛtavarmā, Kṛpa, and Aśvatthāman—came in their chariots at dusk, spattered with blood.

samētya dadr̥śurbhūmau patitaṁ raṇamūrdhani। (NIL 1.2.293; KUM 1.2.294)

Having come together, they saw (someone) fallen on the ground on the battlefield.

pratijajñē dr̥ḍhakrōdhō drauṇiryatra mahārathaḥ। ahatvā sarvapāñcālāndhr̥ṣṭadyumnapurōgamān। pāṇḍavāṁśca sahāmātyānna vimōkṣyāmi daṁśanam॥ (BORI 1.2.180)

There, firm in his wrath, Droṇa's son, the great warrior, vowed: "Without killing all the Pāñcālas headed by Dhṛṣṭadyumna, and the Pāṇḍavas along with their ministers, I shall not lay aside my weapon."

yatraiva muktvā rājānamapakramya trayō rathāḥ। sūryāstamanavēlāyāmāsēdustē mahadvanam॥ (NIL 1.2.295; KUM 1.2.296)

Exactly there, after releasing the king and departing, the three chariots reached the great forest at sunset.

nyagrōdhasyātha mahatō yatrādhastādvyavasthitāḥ। tataḥ kākānbahūnrātrau dr̥ṣṭvōlūkēna hiṁsitān॥ (NIL 1.2.296; KUM 1.2.297)

Then, beneath a large banyan tree where they had settled, seeing that many crows had been killed by an owl during the night...

drauṇiḥ krōdhasamāviṣṭaḥ piturvadhamanusmaran। pāñcālānāṁ prasuptānāṁ vadhaṁ prati manō dadhē॥ (NIL 1.2.297; KUM 1.2.298)

Aśvatthāman, filled with rage and remembering the killing of his father, set his mind on the slaughter of the sleeping Pāñcālas.

gatvā ca śibiradvāri durdr̥śaṁ tatra rākṣasam। ghōrarūpamapaśyatsa divāmāvr̥tya dhiṣṭhiram॥ (NIL 1.2.298; KUM 1.2.299)

And having gone to the camp entrance, he saw there a terrible-looking rākṣasa of fearsome form, who was obscuring the daylight and stood immovable.

tēna vyāghātamastrāṇāṁ kriyamāṇamavēkṣya ca। drauṇiryatra virūpākṣaṁ rudramārādhya satvaraḥ॥ (NIL 1.2.299; KUM 1.2.300)

Having seen that one's obstruction of the weapons being performed, the son of Droṇa—who had quickly worshipped Rudra, Virūpākṣa—at that place...

prasuptānniśi viśvastānyatra tē puruṣarṣabhāḥ। pāñcālānsaparīvārāñjaghnurdrauṇipurōgamāḥ॥ (BORI 1.2.181)

Where those foremost of men, the Pañchālas, were sleeping at night, trusting, they—led by Aśvatthāman—slaughtered them together with their retinues.

kr̥tavarmaṇā ca sahitaḥ kr̥pēṇa ca nijaghnivān। (NIL 1.2.301; KUM 1.2.302)

Together with Kṛtavarman and Kṛpa, he struck them down.

yatrāmucyanta pārthāstē pañca kr̥ṣṇabalāśrayāt। sātyakiśca mahēṣvāsaḥ śēṣāśca nidhanaṁ gatāḥ॥ (BORI 1.2.182)

Where those five sons of Pāṇḍu who took refuge in Kṛṣṇa were released, and Sātyaki the mighty archer and the others met their end...

pāñcālānāṁ prasuptānāṁ yatra drōṇasutādvadhaḥ॥ (NIL 1.2.302; KUM 1.2.303)

when the Pāñcālas were slaughtered by Droṇa's son as they slept,

dhr̥ṣṭadyumnasya sūtēna pāṇḍavēṣu nivēditaḥ। (NIL 1.2.303; KUM 1.2.304)

It was reported to the Pāṇḍavas by Dhṛṣṭadyumna's charioteer.

draupadī putraśōkārtā pitr̥bhrātr̥vadhārditā। kr̥tānaśanasaṅkalpā yatra bhartr̥nupāviśat॥ (BORI 1.2.183)

Draupadī, afflicted by grief for her sons and distressed by the murder of her father and brothers, having undertaken a vow to fast, sat down by her husbands there.

draupadīvacanādyatra bhīmō bhīmaparākramaḥ।

where Bhima, of terrible strength, at Draupadi's words,

priyaṁ tasyāścikīrṣanvai gadāmādāya vīryavān। (NIL 1.2.305; KUM 1.2.306)

Desiring to do what would please her, the mighty one took up his mace.

anvadhāvata saṅkruddhō bhāradvājaṁ gurōḥ sutam॥ (BORI 1.2.184)

Very angry, he ran after the teacher's son, Bharadvāja's son.

bhīmasēnabhayādyatra daivēnābhipracōditaḥ। apāṇḍavāyēti ruṣā drauṇirastramavāsr̥jat॥ (BORI 1.2.185)

Where, urged on by fate and out of fear of Bhimasena, Drona's son angrily released the weapon, saying, 'against the non-Pandavas.'

maivamityabravītkr̥ṣṇaḥ śamayaṁstasya tadvacaḥ। yatrāstramastrēṇa ca tacchamayāmāsa phālgunaḥ॥ (BORI 1.2.186)

“Not so,” said Kṛṣṇa, calming his words; and there, Phālguna (Arjuna) neutralized that missile with his own missile.

drauṇēśca drōhabuddhitvaṁ vīkṣya pāpātmanastadā। (NIL 1.2.308; KUM 1.2.309)

Then, having perceived the hostile intent of Droṇa's son, that wicked-souled one...

drauṇidvaipāyanādīnāṁ śāpāścānyōnyakāritāḥ। tōyakarmaṇi sarvēṣāṁ rājñāmudakadānikē॥ (BORI 1.2.187)

Also, the curses mutually inflicted by Drona's son, Vyasa, and others, during the water-rite—the offering of water for all the kings.

gūḍhōtpannasya cākhyānaṁ karṇasya pr̥thayātmanaḥ। sutasyaitadiha prōktaṁ daśamaṁ parva sauptikam॥ (BORI 1.2.188)

Here is told the story of Karna—Pritha's son, the one born in secret; this is the tenth book, called the Sauptika.

aṣṭādaśāsminnadhyāyāḥ parvaṇyuktā mahātmanā। ślōkāgramatra kathitaṁ śatānyaṣṭau tathaiva ca॥ (BORI 1.2.189)

Eighteen chapters in this book are stated by the great-souled one; here, the foremost verses—eight hundred—are also mentioned.

ślōkāśca saptatiḥ prōktā yathāvadabhisaṅkhyayā। sauptikaiṣīkasambandhē parvaṇyamitabuddhinā॥ (BORI 1.2.190)

And seventy verses are stated, properly enumerated, relating to the Sauptika and Aishika sections, by the wise.

ata ūrdhvamidaṁ prāhuḥ strīparva karuṇōdayam।

After this, they call this the Strī-parvan, the arising of sorrow.

putraśōkābhisantaptaḥ prajñācakṣurnarādhipaḥ। kr̥ṣṇōpanītāṁ yatrāsāvāyasīṁ pratimāṁ dr̥ḍhām॥ (NIL 1.2.313; KUM 1.2.314)

The wise king, consumed by grief for his son, where that solid iron statue, brought by Kṛṣṇa, was...

bhīmasēnadrōhabuddhirdhr̥tarāṣṭrō babhañja ha। tathā śōkābhitaptasya dhr̥tarāṣṭrasya dhīmataḥ॥ (NIL 1.2.314; KUM 1.2.315)

Dhritarashtra, whose mind was hostile toward Bhimasena, broke it indeed—thus, for wise Dhritarashtra, tormented by grief.

saṁsāradahanaṁ buddhyā hētubhirmōkṣadarśanaiḥ। vidurēṇa ca yatrāsya rājña āśvāsanaṁ kr̥tam॥ (NIL 1.2.315; KUM 1.2.316)

Where Vidura, by his insight and with reasons drawn from the teachings of liberation, offered consolation to the king tormented by the fires of worldly existence.

dhr̥tarāṣṭrasya cātraiva kauravāyōdhanaṁ tathā। sāntaḥpurasya gamanaṁ śōkārtasya prakīrtitam॥ (NIL 1.2.316; KUM 1.2.317)

Here too is recounted Dhritarashtra’s departure with the Kaurava army and his inner court, as he was stricken with grief.

vilāpō vīrapatnīnāṁ yatrātikaruṇaḥ smr̥taḥ। krōdhāvēśaḥ prasādaśca gāndhārīdhr̥tarāṣṭrayōḥ॥ (BORI 1.2.191)

where the lamentation of the heroes' wives, remembered as extremely poignant, the intensity of anger and reconciliation of Gandhari and Dhritarashtra—

yatra tānkṣatriyāñśūrāndiṣṭāntānanivartinaḥ। putrānbhrātr̥npitr̥ṁścaiva dadr̥śurnihatānraṇē॥ (BORI 1.2.192)

where they saw those valiant, unflinching Kshatriyas—sons, brothers, and fathers—slain in battle.

putrapautravadhārtāyāstathātraiva prakīrtitā। gāndhāryāścāpi kr̥ṣṇēna krōdhōpaśamanakriyā॥ (NIL 1.2.319; KUM 1.2.320)

Also here is mentioned the act by Kṛṣṇa of calming the anger of Gāndhārī, who was afflicted by the slaughter of her sons and grandsons.

yatra rājā mahāprājñaḥ sarvadharmabhr̥tāṁ varaḥ। rājñāṁ tāni śarīrāṇi dāhayāmāsa śāstrataḥ॥ (BORI 1.2.193)

Where the king, most wise and the best among all upholders of righteousness, caused the bodies of the kings to be burned according to the prescribed rites.

sutasyaitadiha prōktaṁ vyāsēna paramarṣiṇā। (NIL 1.2.322; KUM 1.2.323)

This was narrated here by Vyāsa, the supreme sage, to the Sūta.

ētadēkādaśaṁ prōktaṁ parvātikaruṇaṁ mahat। saptaviṁśatiradhyāyāḥ parvaṇyasminnudāhr̥tāḥ॥ (BORI 1.2.194)

This, the eleventh parvan, a great and exceedingly moving one, has been described; in this parvan, twenty-seven chapters are included.

ślōkāḥ saptaśataṁ cātra pañcasaptatirucyatē। saṅkhyayā bhāratākhyānaṁ kartrā hyatra mahātmanā। praṇītaṁ sajjanamanōvaiklavyāśrupravartakam॥ (BORI 1.2.195)

Here, it is said that there are seven hundred and seventy-five verses in number in the Bhārata narrative composed by the great-souled author—causing tears to flow from the distress of good people’s hearts.

ataḥ paraṁ śāntiparva dvādaśaṁ buddhivardhanam। yatra nirvēdamāpannō dharmarājō yudhiṣṭhiraḥ। ghātayitvā pitr̥nbhrātr̥nputrānsambandhibāndhavān॥ (BORI 1.2.196)

Then follows the Śānti Parvan, the twelfth, which increases wisdom, where King Yudhishthira, having fallen into despondency after having caused the death of fathers, brothers, sons, relatives, and kinsmen...

śāntiparvaṇi dharmāśca vyākhyātāḥ śaratalpikāḥ। rājabhirvēditavyā yē samyaṅnayabubhutsubhiḥ॥ (BORI 1.2.197)

In the Śāntiparvan, teachings on righteousness are explained by the one lying on the bed of arrows; these are to be properly understood by kings who wish to master good governance.

āpaddharmāśca tatraiva kālahētupradarśakāḥ। yānbuddhvā puruṣaḥ samyaksarvajñatvamavāpnuyāt। mōkṣadharmāśca kathitā vicitrā bahuvistarāḥ॥ (BORI 1.2.198)

There, too, the rules of conduct for times of adversity are given, making clear the causes and conditions, which, if properly understood, enable a person to attain complete knowledge; and the varied and extensive doctrines of liberation have also been set forth.

dvādaśaṁ parva nirdiṣṭamētatprājñajanapriyam। parvaṇyatra parijñēyamadhyāyānāṁ śatatrayam। triṁśaccaiva tathādhyāyā nava caiva tapōdhanāḥ॥ (BORI 1.2.199)

This, the twelfth book—which is beloved of the wise—is described here, O ascetic, as comprising three hundred thirty-nine chapters.

ślōkānāṁ tu sahasrāṇi kīrtitāni caturdaśa। pañca caiva śatānyāhuḥ pañcaviṁśatisaṅkhyayā॥ (BORI 1.2.200)

But (within it), they say there are fourteen thousand verses and five hundred more, making a total of twenty-five added to that count.

ata ūrdhvaṁ tu vijñēyamānuśāsanamuttamam। yatra prakr̥timāpannaḥ śrutvā dharmaviniścayam। bhīṣmādbhāgīrathīputrātkururājō yudhiṣṭhiraḥ॥ (BORI 1.2.201)

After this, one should know of the excellent Anushasana Parva, in which the Kuru king Yudhishthira, having returned to his natural state after hearing the decision on dharma from Bhishma, the son of Bhagirathi...

vyavahārō’tra kārtsnyēna dharmārthīyō nidarśitaḥ। vividhānāṁ ca dānānāṁ phalayōgāḥ pr̥thagvidhāḥ॥ (BORI 1.2.202)

Here, conduct in its entirety, as it relates to law and purpose, has been set forth, as well as the different kinds of results for various sorts of gifts.

tathā pātraviśēṣāśca dānānāṁ ca parō vidhiḥ। ācāravidhiyōgaśca satyasya ca parā gatiḥ॥ (BORI 1.2.203)

Likewise, the distinctions of recipients, the supreme rule regarding gifts, the application of codes of conduct, and the highest goal of truth.

mahābhāgyaṁ gavāṁ caiva brāhmaṇānāṁ tathaiva ca। rahasyaṁ caiva dharmāṇāṁ dēśakālōpasaṁhitam॥ (NIL 1.2.335; KUM 1.2.336)

The great fortune of cows and likewise of brahmins, and the secret of dharmas as connected with place and time,

ētatsubahuvr̥ttāntamuttamaṁ cānuśāsanam। bhīṣmasyātraiva samprāptiḥ svargasya parikīrtitā॥ (BORI 1.2.204)

This excellent and extensive instruction of Bhishma, with its many episodes, here also describes Bhishma's attainment of heaven.

ētattrayōdaśaṁ parva dharmaniścayakārakam। adhyāyānāṁ śataṁ cātra ṣaṭcatvāriṁśadēva ca। ślōkānāṁ tu sahasrāṇi ṣaṭsaptaiva śatāni ca॥ (BORI 1.2.205)

This thirteenth book, which determines dharma, contains one hundred and forty-six chapters, and as for the verses, there are six thousand and seven hundred.

tatō’śvamēdhikaṁ nāma parva prōktaṁ caturdaśam। tatsaṁvartamaruttīyaṁ yatrākhyānamanuttamam॥ (BORI 1.2.206)

Then comes the fourteenth book, called the Ashvamedhika, in which occurs the unsurpassed tale of Samvarta and Marutta.

suvarṇakōśasamprāptirjanma cōktaṁ parikṣitaḥ। dagdhasyāstrāgninā pūrvaṁ kr̥ṣṇātsañjīvanaṁ punaḥ॥ (BORI 1.2.207)

The acquisition of the golden treasury, the birth of Parikṣit, how he was previously burned by the fire of the weapon, and his restoration to life by Kṛṣṇa are described here.

caryāyāṁ hayamutsr̥ṣṭaṁ pāṇḍavasyānugacchataḥ। tatra tatra ca yuddhāni rājaputrairamarṣaṇaiḥ॥ (BORI 1.2.208)

During the journey, as the horse let loose by the Pandava was being followed, in various places there were battles with implacable princes.

citrāṅgadāyāḥ putrēṇa putrikāyā dhanañjayaḥ। saṅgrāmē babhruvāhēna saṁśayaṁ cātra darśitaḥ।

In battle, Dhanañjaya faced danger here from Babruvāhana, the son (grandson) of Citrāngadā's daughter.

sudarśanaṁ tathā’’khyānaṁ vaiṣṇavaṁ dharmamēva ca। (KUM 1.2.343)

the tale of Sudarshana, as well as the Vaishnava account and the law

aśvamēdhē mahāyajñē nakulākhyānamēva ca॥ (BORI 1.2.209)

and the tale of Nakula in the great horse sacrifice.

ityāśvamēdhikaṁ parva prōktamētanmahādbhutam। atrādhyāyaśataṁ triṁśattrayō’dhyāyāśca śabditāḥ॥ (BORI 1.2.210)

Thus this marvelous Aśvamedhika Parvan has been described; here one hundred and thirty-three chapters are declared.

trīṇi ślōkasahasrāṇi tāvantyēva śatāni ca। viṁśatiśca tathā ślōkāḥ saṅkhyātāstattvadarśinā॥ (BORI 1.2.211)

There are three thousand verses, and just as many hundreds, plus twenty verses as well—these were counted by the seer of truth.

tata āśramavāsākyaṁ parva pañcadaśaṁ smr̥tam। yatra rājyaṁ parityajya gāndhārīsahitō nr̥paḥ। dhr̥tarāṣṭrāśramapadaṁ viduraśca jagāma ha॥ (BORI 1.2.212)

Therefore, the fifteenth parvan is considered to be called Āśramavāsa, in which the king Dhṛtarāṣṭra, having renounced the kingdom together with Gāndhārī, and Vidura, went to the āśrama stage.

yaṁ dr̥ṣṭvā prasthitaṁ sādhvī pr̥thāpyanuyayau tadā। putrarājyaṁ parityajya guruśuśrūṣaṇē ratā॥ (BORI 1.2.213)

Seeing him depart, the virtuous Kunti also then followed, renouncing her son's kingdom, devoted to serving her elders.

yatra rājā hatānputrānpautrānanyāṁśca pārthivān। lōkāntaragatānvīrānapaśyatpunarāgatān॥ (BORI 1.2.214)

where the king saw his sons, grandsons, and other royal heroes—those fallen kings who had gone to another world—now returned again

r̥ṣēḥ prasādātkr̥ṣṇasya dr̥ṣṭvāścaryamanuttamam। tyaktvā śōkaṁ sadāraśca siddhiṁ paramikāṁ gataḥ॥ (BORI 1.2.215)

By the sage's grace, having witnessed Krishna's unsurpassed wonder, he abandoned his grief and, together with his consorts, attained the highest perfection.

yatra dharmaṁ samāśritya viduraḥ sugatiṁ gataḥ। sañjayaśca mahāmātrō vidvāngāvalgaṇirvaśī॥ (BORI 1.2.216)

Where, having resorted to dharma, Vidura attained the highest path, and where Sañjaya, the wise and self-controlled chief minister, son of Gavālgani, [also attained]...

dadarśa nāradaṁ yatra dharmarājō yudhiṣṭhiraḥ। nāradāccaiva śuśrāva vr̥ṣṇīnāṁ kadanaṁ mahat॥ (BORI 1.2.217)

There, Dharmarāja Yudhiṣṭhira saw Nārada, and also heard from Nārada about the great destruction of the Vṛṣṇis.

ētadāśramavāsākhyaṁ pūrvōktaṁ sumahādbhutam। dvicatvāriṁśadadhyāyāḥ parvaitadabhisaṅkhyayā॥ (BORI 1.2.218)

This most wonderful section, called Āśramavāsa and previously described, according to the reckoning consists of forty-two chapters.

sahasramēkaṁ ślōkānāṁ pañca ślōkaśatāni ca। ṣaḍēva ca tathā ślōkāḥ saṅkhyātāstattvadarśinā॥ (BORI 1.2.219)

One thousand and one verses, and five hundred, and also just six verses—this is the count given by the knower of truth.

ataḥ paraṁ nibōdhēdaṁ mausalaṁ parva dāruṇam। yatra tē puruṣavyāghrāḥ śastrasparśasahā yudhi। brahmadaṇḍaviniṣpiṣṭāḥ samīpē lavaṇāmbhasaḥ॥ (BORI 1.2.220)

Therefore, next, hear this terrible Mausala Book, in which those tigers among men, capable of withstanding weapons in battle, were crushed by Brahma's rod near the salt sea.

āpānē pānagalitā daivēnābhipracōditāḥ। ērakārūpibhirvajrairnijaghnuritarētaram॥ (BORI 1.2.221)

In the drinking hall, intoxicated with liquor and driven by fate, they struck each other with clublike reeds as deadly weapons.

yatra sarvakṣayaṁ kr̥tvā tāvubhau rāmakēśavau। nāticakramatuḥ kālaṁ prāptaṁ sarvaharaṁ samam॥ (BORI 1.2.222)

Where, having brought about complete destruction, those two—Rāma and Keśava—did not transcend the all-devouring time that had now come equally for all.

yatrārjunō dvāravatīmētya vr̥ṣṇivinākr̥tām। dr̥ṣṭvā viṣādamagamatparāṁ cārtiṁ nararṣabhaḥ॥ (BORI 1.2.223)

When Arjuna went to Dvaravati and saw it bereft of the Vrishnis, the foremost among men fell into profound sorrow and great distress.

sa satkr̥tya yaduśrēṣṭhaṁ mātulaṁ śaurimātmanaḥ। dadarśa yaduvīrāṇāmāpānē vaiśasaṁ mahat॥ (BORI 1.2.224)

After honoring Śauri, his maternal uncle and the foremost among the Yadus, he saw the great massacre of the Yadu heroes in the assembly hall.

śarīraṁ vāsudēvasya rāmasya ca mahātmanaḥ। saṁskāraṁ lambhayāmāsa vr̥ṣṇīnāṁ ca pradhānataḥ॥ (BORI 1.2.225)

He had the funeral rites performed for the bodies of Vāsudeva and the great-souled Rāma, and especially for the leading Vṛṣṇis.

sa vr̥ddhabālamādāya dvāravatyāstatō janam। dadarśāpadi kaṣṭāyāṁ gāṇḍīvasya parābhavam॥ (BORI 1.2.226)

He took the old and the young, and, after that, the people from Dvārakā; in distress and calamity, he saw the defeat of the Gāṇḍīva.

sarvēṣāṁ caiva divyānāmastrāṇāmaprasannatām। nāśaṁ vr̥ṣṇikalatrāṇāṁ prabhāvānāmanityatām॥ (BORI 1.2.227)

...the unwillingness of all the divine weapons, the destruction of the Vrṣṇi women, the impermanence of powers...

dr̥ṣṭvā nirvēdamāpannō vyāsavākyapracōditaḥ। dharmarājaṁ samāsādya saṁnyāsaṁ samarōcayēt॥ (BORI 1.2.228)

Having witnessed disillusionment, and urged by Vyāsa's words, he approached Dharmarāja and found renunciation agreeable.

ityētanmausalaṁ parva ṣōḍaśaṁ parikīrtitam। adhyāyāṣṭau samākhyātāḥ ślōkānāṁ ca śatatrayam॥ (BORI 1.2.229)

Thus, the Mausala Parvan, the sixteenth, is recounted: eight chapters are described, and three hundred verses.

ślōkānāṁ viṁśatiścaiva saṅkhyātā tattvadarśinā। (NIL 1.2.364; KUM 1.2.365)

And, the number of verses is reckoned as twenty by one who perceives the truth.

mahāprasthānikaṁ tasmādūrdhvaṁ saptadaśaṁ smr̥tam। yatra rājyaṁ parityajya pāṇḍavāḥ puruṣarṣabhāḥ। draupadyā sahitā dēvyā siddhiṁ paramikāṁ gatāḥ॥ (BORI 1.2.230)

After that is the seventeenth book, the Mahāprasthānika, in which the Pāṇḍavas—bulls among men—together with the noble queen Draupadī, having given up the kingdom, attained the supreme perfection.

yatra tē’gniṁ dadr̥śirē lauhityaṁ prāpya sāgaram। yatrāgninā cōditaśca pārthastasmai mahātmanē॥ (NIL 1.2.366; KUM 1.2.367)

where they saw Agni, after reaching the Lauhitya and the ocean, and where Arjuna, prompted by Agni, [gave] to that great-souled one…

dadau sampūjya taddivyaṁ gāṇḍīvaṁ dhanuruttamam। yatra bhrātr̥̄nnipatitāndraupadīṁ ca yudhiṣṭhiraḥ॥ (NIL 1.2.367; KUM 1.2.368)

Having duly honored him, he gave that divine, excellent bow, Gāṇḍīva, at the place where Yudhiṣṭhira saw his fallen brothers and Draupadī.

dr̥ṣṭvā hitvā jagāmaiva sarvānanavalōkayan। ētatsaptadaśaṁ parva mahāprasthānikaṁ smr̥tam॥ (NIL 1.2.368; KUM 1.2.369)

Having seen and abandoned them all, he went away without looking back. This is known as the seventeenth book, the Mahāprasthānika.

atrādhyāyāstrayaḥ prōktāḥ ślōkānāṁ ca śataṁ tathā। viṁśatiśca tathā ślōkāḥ saṅkhyātāstattvadarśinā॥ (BORI 1.2.231)

Here, three chapters are mentioned, as well as one hundred and twenty verses as counted by one who knows the truth.

svargaparva tatō jñēyaṁ divyaṁ yattadamānuṣam।

After that, the Svargaparvan should be understood—divine, that which is not human.

prāptaṁ daivarathaṁ svargānnēṣṭavānyatra dharmarāṭ॥ (NIL 1.2.370; KUM 1.2.371)

Dharmaraja brought down from heaven the divine chariot he had attained.

ārōduṁ sumahāprājña ānr̥śaṁsyācchunā vinā। tāmasyā vicalāṁ jñātvā sthitiṁ dharmē mahātmanaḥ॥ (NIL 1.2.371; KUM 1.2.372)

The greatly wise one refrained from weeping out of compassion, since, after realizing her unsteady condition with regard to dharma toward the great-souled one, she was left without the dog.

śvarūpaṁ yatra tattyaktvā dharmēṇāsau samanvitaḥ। svargaṁ prāptaḥ sa ca tathā yātanā vipulā bhr̥śam॥ (NIL 1.2.372; KUM 1.2.373)

Where, having abandoned his own form and being endowed with righteousness, he attained heaven—and likewise underwent great and intense torments.

dēvadūtēna narakaṁ yatra vyājēna darśitam। śuśrāva yatra dharmātmā bhrātr̥̄ṇāṁ karuṇā giraḥ॥ (NIL 1.2.373; KUM 1.2.374)

where hell was shown by the divine messenger through a pretext, and where the righteous one heard the compassionate cries of his brothers

nidēśē vartamānānāṁ dēśē tatraiva vartatām। anudarśitaśca dharmēṇa dēvarājñā ca pāṇḍavaḥ॥ (NIL 1.2.374; KUM 1.2.375)

Let those who abide by the command remain right there in that place; and the Pāṇḍava was shown, through righteousness, by the king of the gods, as not being present.

āplutyākāśagaṅgāyāṁ dēhaṁ tyaktvā sa mānuṣam। svadharmanirjitaṁ sthānaṁ svargē prāpya sa dharmarāṭ॥ (NIL 1.2.375; KUM 1.2.376)

Having bathed in the celestial Ganga, abandoning his human body, that king of righteousness reached the place in heaven won by his own righteous conduct.

mumudē pūjitaḥ sarvaiḥ sēndraiḥ suragaṇaiḥ saha। ētadaṣṭādaśaṁ parva prōktaṁ vyāsēna dhīmatā॥ (NIL 1.2.376; KUM 1.2.377)

He was delighted, honoured by all, together with Indra and the hosts of gods. This eighteenth Parvan has been recited by the wise Vyāsa.

adhyāyāḥ pañca saṅkhyātāḥ parvaitadabhisaṅkhyayā। ślōkānāṁ dvē śatē caiva prasaṅkhyātē tapōdhanāḥ॥ (BORI 1.2.232)

There are five chapters counted in this book by that reckoning, and two hundred verses have indeed been enumerated, O ascetics rich in austerity.

nava ślōkāstathaivānyē saṅkhyātāḥ paramarṣiṇā। (NIL 1.2.378; KUM 1.2.379)

Likewise, nine other verses were counted by the supreme sage.

aṣṭādaśaivamētāni parvāṇyuktānyaśēṣataḥ। khilēṣu harivaṁśaśca bhaviṣyacca prakīrtitam॥ (BORI 1.2.233)

Thus, these eighteen books have been stated in full; in the appendices, the Harivaṃśa and the Bhaviṣya are also described.

daśa ślōkasahasrāṇi viṁśacchlōkaśatāni ca॥ (NIL 1.2.379; KUM 1.2.380)

ten thousand verses and twenty hundred verses

khilēṣu harivaṁśē ca saṅkhyātāni maharṣiṇā। (NIL 1.2.380; KUM 1.2.381)

They have been enumerated in the supplementary portions and in the Harivaṃśa by the great sage.

ētadakhilamākhyātaṁ bhārataṁ parvasaṅgrahāt। aṣṭādaśa samājagmurakṣauhiṇyō yuyutsayā। tanmahaddāruṇaṁ yuddhamahānyaṣṭādaśābhavat॥ (BORI 1.2.234)

This entire Mahabharata has been recounted from the collection of parvas. Eighteen akṣauhiṇī battle divisions assembled for war. That great and terrible war raged for eighteen days.

yō vidyāccaturō vēdānsāṅgōpaniṣadāndvijaḥ। na cākhyānamidaṁ vidyānnaiva sa syādvicakṣaṇaḥ॥ (BORI 1.2.235)

A twice-born who knows all four Vedas together with their supplements and the Upanishads, but does not know this story, indeed would not be truly wise.

arthaśāstramidaṁ prōktaṁ dharmaśāstramidaṁ mahat। kāmaśāstramidaṁ prōktaṁ vyāsēnāmitabuddhinā॥ (NIL 1.2.383; KUM 1.2.384)

Here is taught the science of wealth, here the great science of righteousness, here the science of desire — all taught by Vyāsa of boundless intellect.

śrutvā tvidamupākhyānaṁ śrāvyamanyanna rōcatē। puṁskōkilarutaṁ śrutvā rūkṣā dhvāṅkṣasya vāgiva॥ (BORI 1.2.236)

But having heard this narrative, no other tale pleases one, just as, after hearing the song of the male cuckoo, the harsh voice of the crow does not.

itihāsōttamādasmājjāyantē kavibuddhayaḥ। pañcabhya iva bhūtēbhyō lōkasaṁvidhayastrayaḥ॥ (BORI 1.2.237)

From this excellent epic arise the insights of poets, just as the three forms of the world arise from the five elements.

asyākhyānasya viṣayē purāṇaṁ vartatē dvijāḥ। antarikṣasya viṣayē prajā iva caturvidhāḥ॥ (BORI 1.2.238)

O brāhmaṇas, in the subject matter of this narrative, the Purāṇa exists, just as beings of four kinds exist in the intermediate space.

kriyāguṇānāṁ sarvēṣāmidamākhyānamāśrayaḥ। indriyāṇāṁ samastānāṁ citrā iva manaḥkriyāḥ॥ (BORI 1.2.239)

This narrative is the foundation of all qualities and actions; the activities of the mind, like the varied functions of all the senses.

anāśrityaitadākhyānaṁ kathā bhuvi na vidyatē। āhāramanapāśritya śarīrasyēva dhāraṇam॥ (BORI 1.2.240)

Without relying on this account, a story does not exist in the world, just as the body cannot be sustained without food.

idaṁ sarvaiḥ kavivarairākhyānamupajīvyatē। udayaprēpsubhirbhr̥tyairabhijāta ivēśvaraḥ॥ (BORI 1.2.241)

All eminent poets make this narrative their basis, just as dependents seeking advancement rely on a noble lord.

asya kāvyasya kavayō na samarthā viśēṣaṇē। sādhōriva gr̥hasthasya śēṣāstraya ivāśramāḥ॥ (NIL 1.2.390; KUM 1.2.391)

Poets are not capable of adequately describing this poem, just as, for a virtuous householder, the other three āśramas are inadequate by comparison.

dharmē matirbhavatu vaḥ satatōtthitānāṁ sa hyēka ēva paralōkagatasya bandhuḥ। arthāḥ striyaśca nipuṇairapi sēvyamānā naivāptabhāvamupayānti na ca sthiratvam॥ (NIL 1.2.391; KUM 1.2.392)

Let your mind be steadfast in righteousness, you who are ever vigilant, for that alone is the true companion of one who has gone to the next world; riches and women, even when attentively pursued by the clever, never bring true fulfilment or lasting security.

dvaipāyanauṣṭhapuṭaniḥsr̥tamapramēyaṁ; puṇyaṁ pavitramatha pāpaharaṁ śivaṁ ca। yō bhārataṁ samadhigacchati vācyamānaṁ; kiṁ tasya puṣkarajalairabhiṣēcanēna॥ (BORI 1.2.242)

Whoever fully understands the Mahābhārata, the immeasurable, holy, purifying, sin-removing, and auspicious work that emerged from the lips of Vyāsa as it is being recited—what purpose for him is served by ceremonial bathing with waters of the sacred lotus-lake?

yadahnātkurutē pāpa brāhmaṇastvindriyaiścaran। mahābhāratamākhyāya sandhyāṁ mucyati paścimām॥ (NIL 1.2.393; KUM 1.2.394)

Whatever sin a brahmin commits by day through the activities of the senses, by reciting the Mahabharata at evening twilight, he is freed from it.

yadrātrau kurutē pāpaṁ karmaṇā manasā girā। mahābhāratamākhyāya pūrvāṁ sandhyāṁ pramucyatē॥ (NIL 1.2.394; KUM 1.2.395)

Whatever sin he commits during the night—by deed, mind, or speech—he is released from it by reciting the Mahabharata at the morning twilight.

yō gōśataṁ kanakaśr̥ṅgamayaṁ dadāti viprāya vēdaviduṣē ca bahuśrutāya। puṇyāṁ ca bhāratakathāṁ śr̥ṇuyācca nityaṁ tulyaṁ phalaṁ bhavati tasya ca tasya caiva॥ (NIL 1.2.395; KUM 1.2.396)

Whoever gives a hundred cows with golden horns to a Brahmin learned in the Vedas and well-studied, and whoever also listens every day to the sacred tale of the Bharata—both receive the same reward.

ākhyānaṁ tadidamanuttamaṁ mahārthaṁ; vinyastaṁ mahadiha parvasaṅgrahēṇa। śrutvādau bhavati nr̥ṇāṁ sukhāvagāhaṁ; vistīrṇaṁ lavaṇajalaṁ yathā plavēna॥ (BORI 1.2.243)

This unsurpassed and profound narration has been presented here, organized through the great collection of parvas; when heard at first, it brings people a joyful immersion, just as, with a boat, one can enter the vast salty ocean.