Incredible Wisdom of Bharat!

UNION 01.053-057

०१.०५३–०५७

O Sūta, in this way you have briefly recounted the entire story.

शौनक उवाच॥

Śaunaka said:

भृगुवंशात्प्रभृत्येव त्वया मे कथितं महत्। आख्यानमखिलं तात सौते प्रीतोऽस्मि तेन ते ॥ (बोरि १.५३.२७)

Dear Sūta, you have told me from the very beginning of the Bhṛgu lineage the entire great narrative; I am pleased with you for this.

प्रक्ष्यामि चैव भूयस्त्वां यथावत्सूतनन्दन। यां कथां व्याससम्पन्नां तां च भूयः प्रचक्ष्व मे ॥ (बोरि १.५३.२८)

O son of the Sūta, I will again ask you properly—please recount to me once more that account given by Vyāsa.

तस्मिन्परमदुष्प्रापे सर्पसत्रे महात्मनाम्। कर्मान्तरेषु विधिवत्सदस्यानां महाकवे ॥ (बोरि १.५३.२९)

O great poet, in that snake sacrifice, extremely difficult to attain, of the great-souled, among the various rituals properly performed by the participants...

या बभूवुः कथाश्चित्रा येष्वर्थेषु यथातथम्। त्वत्त इच्छामहे श्रोतुं सौते त्वं वै विचक्षणः ॥ (बोरि १.५३.३०)

We wish to hear from you, O Sūta, the various remarkable stories that arose on those occasions, in whatever manner; for you are indeed discerning.

सूत उवाच॥

Sūta said:

कर्मान्तरेष्वकथयन्द्विजा वेदाश्रयाः कथाः। व्यासस्त्वकथयन्नित्यमाख्यानं भारतं महत् ॥ (बोरि १.५३.३१)

In the intervals between their rituals, the twice-born, grounded in the Vedas, would recite stories; but Vyāsa would always relate the great tale of the Bhārata.

शौनक उवाच॥

Śaunaka said:

महाभारतमाख्यानं पाण्डवानां यशस्करम्। जनमेजयेन यत्पृष्टः कृष्णद्वैपायनस्तदा ॥ (बोरि १.५३.३२)

The Mahabharata narrative, which brings fame to the Pandavas, was recounted by Krishnadvaipayana in response to Janamejaya's inquiry at that time.

श्रावयामास विधिवत्तदा कर्मान्तरेषु सः। तामहं विधिवत्पुण्यां श्रोतुमिच्छामि वै कथाम् ॥ (बोरि १.५३.३३)

He caused that story to be recited properly, at appropriate times during the rituals. I, too, wish to hear that holy story, properly.

मनःसागरसम्भूतां महर्षेः पुण्यकर्मणः। कथयस्व सतां श्रेष्ठ न हि तृप्यामि सूतज ॥ (बोरि १.५३.३४)

Please recount—O best of the virtuous, O son of Sūta—the story that arose from the ocean of that great sage's mind, whose deeds are virtuous, for I am not yet satisfied.

सूत उवाच॥

The Sūta said:

हन्त ते कथयिष्यामि महदाख्यानमुत्तमम्। कृष्णद्वैपायनमतं महाभारतमादितः ॥ (बोरि १.५३.३५)

Well then, I shall narrate to you the excellent and great narrative, the Mahābhārata, composed by Kṛṣṇa Dvaipāyana, from the very beginning.

तज्जुषस्वोत्तममते कथ्यमानं मया द्विज। शंसितुं तन्मनोहर्षो ममापीह प्रवर्तते ॥ (बोरि १.५३.३६)

So, O twice-born of excellent understanding, please receive what is being related by me. I too feel joy in my heart to declare it here.

सूत उवाच॥

The Sūta said:

श्रुत्वा तु सर्पसत्राय दीक्षितं जनमेजयम्। अभ्यागच्छदृषिर्विद्वान्कृष्णद्वैपायनस्तदा ॥ (बोरि १.५४.१)

But when he heard that Janamejaya had been consecrated for the snake-sacrifice, the learned sage Kṛṣṇa Dvaipāyana came there at that time.

जनयामास यं काली शक्तेः पुत्रात्पराशरात्। कन्यैव यमुनाद्वीपे पाण्डवानां पितामहम् ॥ (बोरि १.५४.२)

Kālī gave birth to him—the grandsire of the Pāṇḍavas—on an island in the Yamunā, by Parāśara, son of Śakti, though she herself was a maiden.

जातमात्रश्च यः सद्य इष्ट्या देहमवीवृधत्। वेदांश्चाधिजगे साङ्गान्सेतिहासान्महायशाः ॥ (बोरि १.५४.३)

And immediately upon his birth, he at once increased his body by a sacrificial rite; the greatly renowned one learned the Vedas with all their branches and the histories.

यं नातितपसा कश्चिन्न वेदाध्ययनेन च। न व्रतैर्नोपवासैश्च न प्रसूत्या न मन्युना ॥ (बोरि १.५४.४)

Whom no one has attained by austere penance, by study of the Vedas, by rites, by fasting, by birth, or by personal effort.

विव्यासैकं चतुर्धा यो वेदं वेदविदां वरः। परावरज्ञो ब्रह्मर्षिः कविः सत्यव्रतः शुचिः ॥ (बोरि १.५४.५)

Vyāsa, who divided the one Veda into four, foremost among those who know the Veda, knower of the highest and lowest, a Brahmarṣi, sage, true to his vow, and pure.

यः पाण्डुं धृतराष्ट्रं च विदुरं चाप्यजीजनत्। शन्तनोः सन्ततिं तन्वन्पुण्यकीर्तिर्महायशाः ॥ (बोरि १.५४.६)

Who, of great renown and pure fame, continued the lineage of Shantanu and begot Pandu, Dhritarashtra, and also Vidura.

जनमेजयस्य राजर्षेः स तद्यज्ञसदस्तदा। विवेश शिष्यैः सहितो वेदवेदाङ्गपारगैः ॥ (बोरि १.५४.७)

He then entered the sacrificial hall of Janamejaya the royal sage, together with his disciples who were masters of the Veda and Vedāṅgas.

तत्र राजानमासीनं ददर्श जनमेजयम्। वृतं सदस्यैर्बहुभिर्देवैरिव पुरंदरम् ॥ (बोरि १.५४.८)

There he saw King Janamejaya seated, surrounded by many participants, like Indra among the gods.

तथा मूर्धावसिक्तैश्च नानाजनपदेश्वरैः। ऋत्विग्भिर्देवकल्पैश्च कुशलैर्यज्ञसंस्तरे ॥ (बोरि १.५४.९)

Likewise, by rulers of diverse regions who had been anointed, and by officiating priests skilled in sacrifice and godlike in manner...

जनमेजयस्तु राजर्षिर्दृष्ट्वा तमृषिमागतम्। सगणोऽब्युद्ययौ तूर्णं प्रीत्या भरतसत्तमः ॥ (बोरि १.५४.१०)

Janamejaya, the royal sage and best of the Bharatas, saw the sage arrive and, together with his retinue, quickly went forth with affection to greet him.

काञ्चनं विष्टरं तस्मै सदस्यानुमते प्रभुः। आसनं कल्पयामास यथा शक्रो बृहस्पतेः ॥ (बोरि १.५४.११)

With the approval of the assembly members, the lord arranged a golden seat for him, just as Indra does for Bṛhaspati.

तत्रोपविष्टं वरदं देवर्षिगणपूजितम्। पूजयामास राजेन्द्रः शास्त्रदृष्टेन कर्मणा ॥ (बोरि १.५४.१२)

There, where the bestower of boons was seated and venerated by hosts of divine sages, the great king worshipped him with rites prescribed by the scriptures.

पाद्यमाचमनीयं च अर्घ्यं गां च विधानतः। पितामहाय कृष्णाय तदर्हाय न्यवेदयत् ॥ (बोरि १.५४.१३)

He presented, in the proper manner, water for washing the feet, water for sipping, arghya, and a cow to the grandsire and to Kṛṣṇa, both of whom were worthy of such honor.

प्रतिगृह्य च तां पूजां पाण्डवाज्जनमेजयात्। गां चैव समनुज्ञाय व्यासः प्रीतोऽभवत्तदा ॥ (बोरि १.५४.१४)

Vyasa, having accepted that honor from Janamejaya, the Pandava, and having also graciously permitted the cow, was pleased at that time.

तथा सम्पूजयित्वा तं यत्नेन प्रपितामहम्। उपोपविश्य प्रीतात्मा पर्यपृच्छदनामयम् ॥ (बोरि १.५४.१५)

Thus, after carefully honoring his great-grandfather, he sat nearby with a pleased heart and asked about his well-being.

भगवानपि तं दृष्ट्वा कुशलं प्रतिवेद्य च। सदस्यैः पूजितः सर्वैः सदस्यानभ्यपूजयत् ॥ (बोरि १.५४.१६)

The venerable one, having seen him and inquired after his welfare, and after being honored by all the assembly members, honored the assembly members in return.

ततस्तं सत्कृतं सर्वैः सदस्यैर्जनमेजयः। इदं पश्चाद्द्विजश्रेष्ठं पर्यपृच्छत्कृताञ्जलिः ॥ (बोरि १.५४.१७)

Then Janamejaya, after he had been honored by all the assembly members, with joined palms asked this of the best of the twice-born:

कुरूणां पाण्डवानां च भवान्प्रत्यक्षदर्शिवान्। तेषां चरितमिच्छामि कथ्यमानं त्वया द्विज ॥ (बोरि १.५४.१८)

You have directly witnessed the deeds of the Kurus and the Pandavas; I wish those deeds to be told by you, O Brahmin.

कथं समभवद्भेदस्तेषामक्लिष्टकर्मणाम्। तच्च युद्धं कथं वृत्तं भूतान्तकरणं महत् ॥ (बोरि १.५४.१९)

How did the division arise among them, whose deeds were untiring? And how did that great battle, which brought about the end of many beings, take place?

पितामहानां सर्वेषां दैवेनाविष्टचेतसाम्। कार्त्स्न्येनैतत्समाचक्ष्व भगवन्कुशलो ह्यसि ॥ (बोरि १.५४.२०)

Revered one, tell me completely about this—about all the patriarchs whose minds were seized by fate—for you are indeed skilled.

तस्य तद्वचनं श्रुत्वा कृष्णद्वैपायनस्तदा। शशास शिष्यमासीनं वैशम्पायनमन्तिके ॥ (बोरि १.५४.२१)

When Kṛṣṇa Dvaipāyana heard those words, he then instructed his disciple Vaiśampāyana, who was seated nearby.

कुरूणां पाण्डवानां च यथा भेदोऽभवत्पुरा। तदस्मै सर्वमाचक्ष्व यन्मत्तः श्रुतवानसि ॥ (बोरि १.५४.२२)

Tell him everything you have heard from me about how the division between the Kurus and the Pāṇḍavas arose in ancient times.

गुरोर्वचनमाज्ञाय स तु विप्रर्षभस्तदा। आचचक्षे ततः सर्वमितिहासं पुरातनम् ॥ (बोरि १.५४.२३)

Having listened to the teacher's words, then that foremost of brahmins began to recount the entire ancient account.

तस्मै राज्ञे सदस्येभ्यः क्षत्रियेभ्यश्च सर्वशः। भेदं राज्यविनाशं च कुरुपाण्डवयोस्तदा ॥ (बोरि १.५४.२४)

To that king, to the members of the assembly, and to all the kṣatriyas, he then described in every detail the division and the destruction of the kingdom between the Kurus and the Pāṇḍavas.

वैशम्पायन उवाच॥

Vaiśaṃpāyana said.

गुरवे प्राङ्नमस्कृत्य मनोबुद्धिसमाधिभिः। सम्पूज्य च द्विजान्सर्वांस्तथान्यान्विदुषो जनान् ॥ (बोरि १.५५.१)

Having first bowed to the teacher with concentrated mind and intellect, and having reverently honored all the Brahmins and other learned people,

महर्षेः सर्वलोकेषु विश्रुतस्यास्य धीमतः। प्रवक्ष्यामि मतं कृत्स्नं व्यासस्यामिततेजसः ॥ (बोरि १.५५.२)

I will declare in full the teaching of this renowned, wise great sage Vyāsa, whose radiance is immeasurable, throughout all the worlds.

श्रोतुं पात्रं च राजंस्त्वं प्राप्येमां भारतीं कथाम्। गुरोर्वक्तुं परिस्पन्दो मुदा प्रोत्साहतीव माम् ॥ (बोरि १.५५.३)

O King, being a fit recipient to hear and having gained this eloquent narrative, I feel as if an impulse from my teacher, with gladness, urges me to speak.

शृणु राजन्यथा भेदः कुरुपाण्डवयोरभूत्। राज्यार्थे द्यूतसम्भूतो वनवासस्तथैव च ॥ (बोरि १.५५.४)

Listen, O king, to how conflict arose between the Kauravas and the Pandavas over the kingdom—how the dice game brought about exile to the forest as well.

यथा च युद्धमभवत्पृथिवीक्षयकारकम्। तत्तेऽहं सम्प्रवक्ष्यामि पृच्छते भरतर्षभ ॥ (बोरि १.५५.५)

And how the war that brought about the destruction of the earth came to be—this I will fully recount to you, O Bull of the Bharatas, since you ask.

मृते पितरि ते वीरा वनादेत्य स्वमन्दिरम्। नचिरादिव विद्वांसो वेदे धनुषि चाभवन् ॥ (बोरि १.५५.६)

When their father died, those heroes returned from the forest to their own home and soon became learned both in the Veda and in archery.

तांस्तथा रूपवीर्यौजःसम्पन्नान्पौरसंमतान्। नामृष्यन्कुरवो दृष्ट्वा पाण्डवाञ्श्रीयशोभृतः ॥ (बोरि १.५५.७)

Seeing the Pāṇḍavas, who were endowed with striking appearance, strength, and energy, respected by the citizens, and possessed of prosperity and fame— the Kurus could not tolerate them.

ततो दुर्योधनः क्रूरः कर्णश्च सहसौबलः। तेषां निग्रहनिर्वासान्विविधांस्ते समाचरन् ॥ (बोरि १.५५.८)

Then the cruel Duryodhana, Karna, and the son of Subala together carried out various kinds of oppressions and banishments against them.

ततो दुर्योधनः शूरः कुलिङ्गस्य मते स्थितः। पाण्डवान्विविधोपायै राज्यहेतोरपीडयत्॥ (नील १.६१.९)

Thereupon, the valiant Duryodhana, acting on Kulinga's advice, harassed the Pandavas by various means for the sake of the kingdom.

ददावथ विषं पापो भीमाय धृतराष्ट्रजः। जरयामास तद्वीरः सहान्नेन वृकोदरः ॥ (बोरि १.५५.९)

Then the wicked son of Dhritarashtra gave poison to Bhima. That hero, Vrikodara, digested it along with the food.

प्रमाणकोट्यां संसुप्तं पुनर्बद्ध्वा वृकोदरम्। तोयेषु भीमं गङ्गायाः प्रक्षिप्य पुरमाव्रजत् ॥ (बोरि १.५५.१०)

Again binding Bhīma as he lay unconscious in a large pit, he threw Bhīma into the waters of the Gaṅgā and returned to the city.

यदा प्रबुद्धः कौन्तेयस्तदा सञ्छिद्य बन्धनम्। उदतिष्ठन्महाराज भीमसेनो गतव्यथः ॥ (बोरि १.५५.११)

When the son of Kunti awoke, O great king, Bhimasena then broke his bonds and arose, free from pain.

आशीविषैः कृष्णसर्पैः सुप्तं चैनमदंशयत्। सर्वेष्वेवाङ्गदेशेषु न ममार च शत्रुहा ॥ (बोरि १.५५.१२)

Venomous black serpents bit him as he lay asleep, all over his limbs, but the slayer of enemies did not die.

तेषां तु विप्रकारेषु तेषु तेषु महामतिः। मोक्षणे प्रतिघाते च विदुरोऽवहितोऽभवत् ॥ (बोरि १.५५.१३)

But in each of those adversities, the exceedingly wise Vidura was attentive both in rescuing and in counteracting them.

स्वर्गस्थो जीवलोकस्य यथा शक्रः सुखावहः। पाण्डवानां तथा नित्यं विदुरोऽपि सुखावहः ॥ (बोरि १.५५.१४)

Just as Śakra in heaven is a bringer of happiness for those on earth, so too is Vidura always a bringer of happiness for the Pāṇḍavas.

यदा तु विविधोपायैः संवृतैर्विवृतैरपि। नाशक्नोद्विनिहन्तुं तान्दैवभाव्यर्थरक्षितान् ॥ (बोरि १.५५.१५)

But when he was unable to destroy them, though he tried by various means—both secret and open—because they were protected by fate and the force of what was destined...

ततः संमन्त्र्य सचिवैर्वृषदुःशासनादिभिः। धृतराष्ट्रमनुज्ञाप्य जातुषं गृहमादिशत् ॥ (बोरि १.५५.१६)

Then, after consulting with his counselors, including Vṛṣaduṃśāsana, and with Dhṛtarāṣṭra's permission, he ordered the building of the lac house.

तत्र तान्वासयामास पाण्डवानमितौजसः। अदाहयच्च विस्रब्धान्पावकेन पुनस्तदा ॥ (बोरि १.५५.१७)

There he made the Pāṇḍavas of immeasurable energy stay, and then set fire to them while they were unsuspecting.

विदुरस्यैव वचनात्खनित्री विहिता ततः। मोक्षयामास योगेन ते मुक्ताः प्राद्रवन्भयात् ॥ (बोरि १.५५.१८)

Then, following Vidura's advice, a tunnel was made; by skilled means he set them free, and having escaped, they fled in fear.

ततो महावने घोरे हिडिम्बं नाम राक्षसम्। भीमसेनोऽवधीत्क्रुद्धो भुवि भीमपराक्रमः ॥ (बोरि १.५५.१९)

Then, in the terrible great forest, Bhīmasena, in anger, killed the Rākṣasa named Hiḍimba on the ground with the might of his strength.

अथ सन्धाय ते वीरा एकचक्रां व्रजंस्तदा। ब्रह्मरूपधरा भूत्वा मात्रा सह परन्तपाः ॥ (बोरि १.५५.२०)

Then, setting out, the heroes proceeded to Ekachakra at that time, assuming the form of Brahmanas and accompanied by their mother, those scorchers of foes.

तत्र ते ब्राह्मणार्थाय बकं हत्वा महाबलम्। ब्राह्मणैः सहिता जग्मुः पाञ्चालानां पुरं ततः ॥ (बोरि १.५५.२१)

There, for the sake of the Brahmins, they slew the mighty Baka, and together with the Brahmins departed to the city of the Pāñcālas afterward.

ते तत्र द्रौपदीं लब्ध्वा परिसंवत्सरोषिताः। विदिता हास्तिनपुरं प्रत्याजग्मुररिंदमाः ॥ (बोरि १.५५.२२)

There, having obtained Draupadī and lived for a full year, they—O subduers of enemies—became known and returned to Hastinapura.

त उक्ता धृतराष्ट्रेण राज्ञा शान्तनवेन च। भ्रातृभिर्विग्रहस्तात कथं वो न भवेदिति ॥ अस्माभिः खाण्डवप्रस्थे युष्मद्वासोऽनुचिन्तितः ॥ (बोरि १.५५.२३)

They were addressed by Dhritarashtra the king, by the son of Shantanu, and by the brothers, who said, 'So that there may not be conflict with you, dear ones, we have decided that your residence should be at Khandavaprastha.'

तस्माज्जनपदोपेतं सुविभक्तमहापथम्। वासाय खाण्डवप्रस्थं व्रजध्वं गतमन्यवः ॥ (बोरि १.५५.२४)

Therefore, go to Khandavaprastha—which is filled with people and has well-laid major roads—for your residence, with minds at ease.

तयोस्ते वचनाज्जग्मुः सह सर्वैः सुहृज्जनैः। नगरं खाण्डवप्रस्थं रत्नान्यादाय सर्वशः ॥ (बोरि १.५५.२५)

At their word, they set out together with all their friends for the city of Khāṇḍavaprastha, taking all their treasures with them.

तत्र ते न्यवसन्राजन्संवत्सरगणान्बहून्। वशे शस्त्रप्रतापेन कुर्वन्तोऽन्यान्महीक्षितः ॥ (बोरि १.५५.२६)

There, O King, they lived for many years, bringing other kings under their control by the power of their arms.

एवं धर्मप्रधानास्ते सत्यव्रतपरायणाः। अप्रमत्तोत्थिताः क्षान्ताः प्रतपन्तोऽहितांस्तदा ॥ (बोरि १.५५.२७)

Thus, they—devoted above all to righteousness, dedicated to truthful vows, rising with vigilance, forbearing—at that time oppressed their enemies.

अजयद्भीमसेनस्तु दिशं प्राचीं महाबलः। उदीचीमर्जुनो वीरः प्रतीचीं नकुलस्तथा ॥ (बोरि १.५५.२८)

Bhimasena, mighty in strength, conquered the eastern direction, Arjuna the hero conquered the north, and Nakula likewise the west.

दक्षिणां सहदेवस्तु विजिग्ये परवीरहा। एवं चक्रुरिमां सर्वे वशे कृत्स्नां वसुन्धराम् ॥ (बोरि १.५५.२९)

But Sahadeva, the destroyer of enemy heroes, conquered the south; thus, all of them brought the entire earth under their sway.

पञ्चभिः सूर्यसङ्काशैः सूर्येण च विराजता। षट्सूर्येवाबभौ पृथ्वी पाण्डवैः सत्यविक्रमैः ॥ (बोरि १.५५.३०)

The earth, with the five sun-bright Pāṇḍavas and the radiant sun, shone as if with six suns of true valor.

ततो निमित्ते कस्मिंश्चिद्धर्मराजो युधिष्ठिरः। वनं प्रस्थापयामास भ्रातरं वै धनञ्जयम् ॥ (बोरि १.५५.३१)

Then, on some pretext, Dharmaraja Yudhishthira sent his brother Dhananjaya to the forest.

स वै संवत्सरं पूर्णं मासं चैकं वनेऽवसत्। ततोऽगच्छद्धृषीकेशं द्वारवत्यां कदाचन ॥ (बोरि १.५५.३२)

He lived in the forest for a full year and one month, and then, at some time, he went to Kṛṣṇa in Dvārakā.

तीर्थयात्रां च कृतवान्नागकन्यामवाप च। पाण्ड्यस्य तनयां लब्ध्वा तत्र ताभ्यांसहोषितः॥ (कुंभ १.६१.४४)

He also undertook a pilgrimage and obtained the nāga maiden; and having gained the daughter of the Pāṇḍya king, he dwelt there together with both of them.

लब्धवांस्तत्र बीभत्सुर्भार्यां राजीवलोचनाम्। अनुजां वासुदेवस्य सुभद्रां भद्रभाषिणीम् ॥ (बोरि १.५५.३३)

There Arjuna obtained as his wife the lotus-eyed Subhadra, the gentle-spoken younger sister of Vasudeva.

सा शचीव महेन्द्रेण श्रीः कृष्णेनेव सङ्गता। सुभद्रा युयुजे प्रीता पाण्डवेनार्जुनेन ह ॥ (बोरि १.५५.३४)

Subhadrā, gladly united with Arjuna the Pāṇḍava, just as Śrī is united with Kṛṣṇa or Śacī with Mahendra.

अतर्पयच्च कौन्तेयः खाण्डवे हव्यवाहनम्। बीभत्सुर्वासुदेवेन सहितो नृपसत्तम ॥ (बोरि १.५५.३५)

O best of kings, Arjuna, the son of Kunti, together with Vasudeva, satisfied Agni in Khandava.

नातिभारो हि पार्थस्य केशवेनाभवत्सह। व्यवसायसहायस्य विष्णोः शत्रुवधेष्विव ॥ (बोरि १.५५.३६)

For Pārtha, with Keśava beside him, there was no burden too heavy, just as there would not be for one whose helper in action is Viṣṇu in the destruction of enemies.

पार्थायाग्निर्ददौ चापि गाण्डीवं धनुरुत्तमम्। इषुधी चाक्षयैर्बाणै रथं च कपिलक्षणम् ॥ (बोरि १.५५.३७)

Agni gave to Partha (Arjuna) the Gandiva—the excellent bow—quivers with inexhaustible arrows, and a chariot marked with tawny signs.

मोक्षयामास बीभत्सुर्मयं तत्र महासुरम्। स चकार सभां दिव्यां सर्वरत्नसमाचिताम् ॥ (बोरि १.५५.३८)

Bhīmasena freed Maya, the great asura, there, and he built a divine assembly hall adorned with all kinds of gems.

तस्यां दुर्योधनो मन्दो लोभं चक्रे सुदुर्मतिः। ततोऽक्षैर्वञ्चयित्वा च सौबलेन युधिष्ठिरम् ॥ (बोरि १.५५.३९)

There in that assembly, the foolish and extremely wicked Duryodhana, driven by greed, then deceived Yudhishthira at dice—using the son of Subala (Shakuni).

वनं प्रस्थापयामास सप्त वर्षाणि पञ्च च। अज्ञातमेकं राष्ट्रे च तथा वर्षं त्रयोदशम् ॥ (बोरि १.५५.४०)

He sent them to the forest for seven years and five more, then one year incognito in the kingdom, thus for a total of thirteen years.

ततश्चतुर्दशे वर्षे याचमानाः स्वकं वसु। नालभन्त महाराज ततो युद्धमवर्तत ॥ (बोरि १.५५.४१)

Then, in the fourteenth year, when they sought their own wealth, O great king, they did not obtain it; so war broke out.

ततस्ते सर्वमुत्साद्य हत्वा दुर्योधनं नृपम्। राज्यं विद्रुतभूयिष्ठं प्रत्यपद्यन्त पाण्डवाः ॥ (बोरि १.५५.४२)

Then, having destroyed everything and slain King Duryodhana, the Pāṇḍavas recovered the kingdom, which was mostly ruined.

इष्ट्वा क्रतूंश्च विविधानश्वमेधादिकान्बहून्॥ (कुंभ १.६१.५५)

Having performed many various rituals, including horse sacrifices and others...

धृतराष्ट्रे गते स्वर्गं विदुरे पञ्चतां गते। गमयित्वा क्रियां स्वर्ग्यां राज्ञाममिततेजसाम्॥ (कुंभ १.६१.५६)

When Dhṛtarāṣṭra had departed for heaven and Vidura had died, having performed the funerary rites that lead to heaven for the kings of boundless energy...

स्वं धाम याते वार्ष्णेये कृष्णदारान्प्ररक्ष्य च। महाप्रस्थानिकं कृत्वा गताः स्वर्गमनुत्तमम्॥ (कुंभ १.६१.५७)

When Kṛṣṇa of the Vṛṣṇis had departed to his own abode and after protecting Kṛṣṇa's wives, they set out on the great journey and attained the highest heaven.

एवमेतत्पुरावृत्तं तेषामक्लिष्टकर्मणाम्। भेदो राज्यविनाशश्च जयश्च जयतां वर ॥ (बोरि १.५५.४३)

Thus this happened in the past to those whose deeds were unwearied: division, the loss of the kingdom, and victory, O best of the victorious.

जनमेजय उवाच॥

Janamejaya said:

कथितं वै समासेन त्वया सर्वं द्विजोत्तम। महाभारतमाख्यानं कुरूणां चरितं महत् ॥ (बोरि १.५६.१)

O best of the twice-born, you have indeed recounted in summary the entire Mahabharata—the great story of the Kurus’ deeds.

कथां त्वनघ चित्रार्थामिमां कथयति त्वयि। विस्तरश्रवणे जातं कौतूहलमतीव मे ॥ (बोरि १.५६.२)

Sinless one, as you narrate this story of wondrous content, a very great curiosity to hear it in detail has arisen in me.

स भवान्विस्तरेणेमां पुनराख्यातुमर्हति। न हि तृप्यामि पूर्वेषां शृण्वानश्चरितं महत् ॥ (बोरि १.५६.३)

So you should recount this again in detail, for when I hear of the great deeds of the ancients, I am never satisfied.

न तत्कारणमल्पं हि धर्मज्ञा यत्र पाण्डवाः। अवध्यान्सर्वशो जघ्नुः प्रशस्यन्ते च मानवैः ॥ (बोरि १.५६.४)

That is certainly not a trivial reason—that the Pāṇḍavas, who know dharma, killed those who should not be killed and are still praised by people.

किमर्थं ते नरव्याघ्राः शक्ताः सन्तो ह्यनागसः। प्रयुज्यमानान्सङ्क्लेशान्क्षान्तवन्तो दुरात्मनाम् ॥ (बोरि १.५६.५)

For what reason did those tiger-like men—who were innocent, indeed capable, patiently endure the afflictions inflicted by those evil-natured people?

कथं नागायुतप्राणो बाहुशाली वृकोदरः। परिक्लिश्यन्नपि क्रोधं धृतवान्वै द्विजोत्तम ॥ (बोरि १.५६.६)

How did mighty-armed Vṛkodara, who has the strength of ten thousand elephants, even while being tormented, restrain his anger, O best of brāhmaṇas?

कथं सा द्रौपदी कृष्णा क्लिश्यमाना दुरात्मभिः। शक्ता सती धार्तराष्ट्रान्नादहद्घोरचक्षुषा ॥ (बोरि १.५६.७)

How was it that that steadfast Draupadi, Krishna, though tormented by evildoers, was not able to burn up the sons of Dhritarashtra with her terrible gaze?

कथं व्यतिक्रमन्द्यूते पार्थौ माद्रीसुतौ तथा। अनुव्रजन्नरव्याघ्रं वञ्च्यमानं दुरात्मभिः ॥ (बोरि १.५६.८)

How did the two sons of Pritha and likewise the sons of Madri, following the tiger among men as he was being deceived by the wicked, also transgress in the game of dice?

कथं धर्मभृतां श्रेष्ठः सुतो धर्मस्य धर्मवित्। अनर्हः परमं क्लेशं सोढवान्स युधिष्ठिरः ॥ (बोरि १.५६.९)

How did Yudhishthira, the son of Dharma, the foremost among upholders of dharma and knower of dharma, though undeserving, endure such supreme suffering?

कथं च बहुलाः सेनाः पाण्डवः कृष्णसारथिः। अस्यन्नेकोऽनयत्सर्वाः पितृलोकं धनञ्जयः ॥ (बोरि १.५६.१०)

And how did Dhanañjaya, the Pandava with Kṛṣṇa as his charioteer, attacking alone, destroy all those numerous armies and send them to the land of the ancestors?

एतदाचक्ष्व मे सर्वं यथावृत्तं तपोधन। यद्यच्च कृतवन्तस्ते तत्र तत्र महारथाः ॥ (बोरि १.५६.११)

O ascetic, tell me all this as it happened, and whatever those great warriors did here and there.

वैशम्पायन उवाच। क्षणं कुरु महाराज विपुलोऽयमनुक्रमः। पुण्याख्यानस्य वक्तव्यः कृष्णद्वैपायनेरितः॥ (नील १.६२.१२)

Vaiśaṃpāyana said: Wait a moment, O great king; this is an extensive account. The auspicious tale, as set forth by Kṛṣṇa Dvaipāyana, is to be told.

वैशम्पायन उवाच॥

Vaiśampāyana said:

महर्षेः सर्वलोकेषु पूजितस्य महात्मनः। प्रवक्ष्यामि मतं कृत्स्नं व्यासस्यामिततेजसः ॥ (बोरि १.५६.१२)

I will relate in full the teaching of Vyāsa, the great sage of boundless energy, who is esteemed in all the worlds.

इदं शतसहस्रं हि श्लोकानां पुण्यकर्मणाम्। सत्यवत्यात्मजेनेह व्याख्यातममितौजसा ॥ (बोरि १.५६.१३)

Indeed, these one hundred thousand verses of meritorious deeds were explained here by the son of Satyavati, whose energy is immeasurable.

उपाख्यानैः सह ज्ञेयं श्राव्यं भारतमुत्तमम्। संक्षेपेण तु वक्ष्यामि सर्वमेतन्नराधिप॥ (कुंभ १.६२.१५)

The excellent Mahabharata, along with its subsidiary tales, should be learned and heard; but I will relate all this to you briefly, O king.

अध्यायानां सहस्रे द्वे पर्वणां शतमेव च। श्लोकानां तु सहस्राणि नवतिश्च दशैव च। ततोऽष्टादशभिः पर्वैः संगृहीतं महर्षिणा॥ (कुंभ १.६२.१६)

It consists of two thousand chapters, one hundred books, and ninety thousand and ten verses; then, it was compiled into eighteen books by the great sage.

य इदं श्रावयेद्विद्वान्यश्चेदं शृणुयान्नरः। ते ब्रह्मणः स्थानमेत्य प्राप्नुयुर्देवतुल्यताम् ॥ (बोरि १.५६.१४)

Whoever, being learned, causes this to be recited, and any man who listens to it, they, having attained the abode of Brahman, shall obtain a state equal to the gods.

इदं हि वेदैः समितं पवित्रमपि चोत्तमम्। श्राव्याणामुत्तमं चेदं पुराणमृषिसंस्तुतम् ॥ (बोरि १.५६.१५)

Indeed, this is esteemed by the Vedas, sacred and supreme; among things to be heard, this Purāṇa is the highest, praised by sages.

अस्मिन्नर्थश्च धर्मश्च निखिलेनोपदिश्यते। इतिहासे महापुण्ये बुद्धिश्च परिनैष्ठिकी ॥ (बोरि १.५६.१६)

In this greatly meritorious narrative, both the meaning and dharma are fully taught, and wisdom of the highest steadfastness is found.

अक्षुद्रान्दानशीलांश्च सत्यशीलाननास्तिकान्। कार्ष्णं वेदमिमं विद्वाञ्श्रावयित्वार्थमश्नुते ॥ (बोरि १.५६.१७)

The learned one, having recited this Veda of Krishna (Vyāsa) for the benefit of people who are not mean, who are generous, truthful, and not heretical, attains the fruit.

भ्रूणहत्याकृतं चापि पापं जह्यादसंशयम्। इतिहासमिमं श्रुत्वा पुरुषोऽपि सुदारुणः ॥ (बोरि १.५६.१८)

Upon hearing this history, even a very wicked person, without doubt, abandons the sin even of having destroyed a fetus.

मुच्यते सर्वपापेभ्यो राहुणा चन्द्रमा यथा। (नील १.६२.२०)

Just as the Moon is freed from Rāhu, one is freed from all sins.

जयो नामेतिहासोऽयं श्रोतव्यो विजिगीषुणा। महीं विजयते सर्वां शत्रूंश्चापि पराजयेत् ॥ (बोरि १.५६.१९)

This history called Jaya should be heard by one who wishes for victory; he conquers the whole earth and defeats all his enemies.

इदं पुंसवनं श्रेष्ठमिदं स्वस्त्ययनं महत्। महिषीयुवराजाभ्यां श्रोतव्यं बहुशस्तथा ॥ (बोरि १.५६.२०)

This puṃsavana rite is the best, this is a great rite for auspiciousness; the chief queen and the crown prince should listen to it repeatedly, as well.

वीरं जनयते पुत्रं कन्यां वा राज्यभागिनीम्॥ (नील १.६२.२२)

It produces a heroic son or a daughter who shares in sovereignty.

अर्थशास्त्रमिदं पुण्यं धर्मशास्त्रमिदं परम्। मोक्षशास्त्रमिदं प्रोक्तं व्यासेनामितबुद्धिना ॥ (बोरि १.५६.२१)

This is a virtuous treatise on wealth, a supreme treatise on righteousness, and a treatise on liberation, as declared by Vyāsa of boundless wisdom.

सम्प्रत्याचक्षते चैव आख्यास्यन्ति तथापरे। पुत्राः शुश्रूषवः सन्ति प्रेष्याश्च प्रियकारिणः ॥ (बोरि १.५६.२२)

Now some recite it, and others will similarly recite it—there are sons who are attentive, and servants who do what is pleasing.

शरीरेण कृतं पापं वाचा च मनसैव च। सर्वं तत्त्यजति क्षिप्रमिदं शृण्वन्नरः सदा ॥ (बोरि १.५६.२३)

A person who is always hearing this quickly casts off all sin committed by body, speech, and even mind.

भारतानां महज्जन्म शृण्वतामनसूयताम्। नास्ति व्याधिभयं तेषां परलोकभयं कुतः ॥ (बोरि १.५६.२४)

For those who listen without envy to the great story of the Bhāratas, there is no fear of disease—for them, how much less fear of the world beyond?

धन्यं यशस्यमायुष्यं स्वर्ग्यं पुण्यं तथैव च। कृष्णद्वैपायनेनेदं कृतं पुण्यचिकीर्षुणा ॥ (बोरि १.५६.२५)

This blessed, glorious, life-bestowing, heaven-leading, and holy work was composed by Kṛṣṇa Dvaipāyana, desiring to produce merit.

कीर्तिं प्रथयता लोके पाण्डवानां महात्मनाम्। अन्येषां क्षत्रियाणां च भूरिद्रविणतेजसाम् ॥ (बोरि १.५६.२६)

By spreading the fame in the world of the great-souled Pāṇḍavas and of the other Kṣatriyas who are rich in wealth and splendour,

सर्वविद्यावदातानां लोके प्रथितकर्मणाम्। य इदं मानवो लोके पुण्यार्थे ब्राह्मणाञ्छुचीन्॥ (नील १.६२.२९)

Of those pure in all forms of knowledge, whose deeds are celebrated in the world—whoever in this world, for the sake of merit, gathers together Brahmins who are pure...

श्रावयेत महापुण्यं तस्य धर्मः सनातनः। कुरूणां प्रथितं वंशं कीर्तयन्सततं शुचिः॥ (नील १.६२.३०)

Causing this highly meritorious account to be recited is his eternal duty, constantly praising the renowned lineage of the Kurus, always remaining pure.

वंशमाप्नोति विपुलं लोके पूज्यतमो भवेत्। योऽधीते भारतं पुण्यं ब्राह्मणो नियतव्रतः॥ (नील १.६२.३१)

A Brahmin of disciplined vows who recites the sacred Mahabharata obtains an abundant lineage in the world and becomes the most honored.

चतुरो वार्षिकान्मासान्सर्वपापैः प्रमुच्यते। विज्ञेयः स च वेदानां पारगो भारतं पठन्॥ (नील १.६२.३२)

By reciting the Mahabharata for four months each year, one is freed from all sins and should be known as a master of the Vedas.

देवा राजर्षयो ह्यत्र पुण्या ब्रह्मर्षयस्तथा। कीर्त्यन्ते धूतपाप्मानः कीर्त्यते केशवस्तथा॥ (नील १.६२.३३)

Here, the gods, royal sages, and also the virtuous Brahma-sages—whose sins have been washed away—are praised, and Keshava is also extolled.

भगवांश्चापि देवेशो यत्र देवी च कीर्त्यते। अनेकजननो यत्र कार्तिकेयस्य सम्भवः॥ (नील १.६२.३४)

Where also the divine lord of the gods is praised and the goddess as well, where the many births and the birth of Kārtikeya are recounted...

ब्राह्मणानां गवां चैव माहात्म्यं यत्र कीर्त्यते। सर्वश्रुतिसमूहोऽयं श्रोतव्यो धर्मबुद्धिभिः॥ (नील १.६२.३५)

Where the greatness of Brahmins and cows is proclaimed, this entire body of sacred texts should be listened to by those who are mindful of righteousness.

यथा समुद्रो भगवान्यथा च हिमवान्गिरिः। ख्यातावुभौ रत्ननिधी तथा भारतमुच्यते ॥ (बोरि १.५६.२७)

Just as the venerable ocean and the Himalaya mountain, both are famed as repositories of jewels, so too is the Mahabharata called (such a repository).

श्राव्यं श्रुतिसुखं चैव पावनं शीलवर्धनम्॥ (नील १.६२.४९)

It is pleasing to hear, delightful to the ears, purifying, and enhances character.

य इदं भारतं राजन्वाचकाय प्रयच्छति। तेन सर्वा मही दत्ता भवेत्सागरमेखला॥ (नील १.६२.५०)

O King, whoever gives this Mahabharata to a reciter would have given the entire earth girded by the ocean.

पारिक्षितकथां दिव्यां पुण्याय विजयाय च। कथ्यमानां मया कृत्स्नां शृणु हर्षकरीमिमाम्॥ (नील १.६२.५१)

Listen to this divine story of Parikshit, which brings joy, which I am recounting in full for merit and for victory.

य इदं श्रावयेद्विद्वान्ब्राह्मणानिह पर्वसु। धूतपाप्मा जितस्वर्गो ब्रह्मभूयं स गच्छति ॥ (बोरि १.५६.२८)

Whoever, being learned, has this recited to Brāhmaṇas here at festivals, with all his sins washed away and heaven attained, reaches Brahmanhood.

यश्चेदं श्रावयेच्छ्राद्धे ब्राह्मणान्पादमन्ततः। अक्षय्यं तस्य तच्छ्राद्धमुपतिष्ठेत्पितृनपि ॥ (बोरि १.५६.२९)

And whoever recites even a section of this to brāhmaṇas at a śrāddha ceremony, his śrāddha will become everlasting, and his ancestors also will attend.

अह्ना यदेनश्चाज्ञानात्प्रकरोति नरश्चरन्। तन्महाभारताख्यानं श्रुत्वैव प्रविलीयते ॥ (बोरि १.५६.३०)

Whatever sin a person commits in a day, unknowingly, is dissolved simply by hearing the narration of the Mahabharata.

भारतानां महज्जन्म महाभारतमुच्यते। निरुक्तमस्य यो वेद सर्वपापैः प्रमुच्यते ॥ (बोरि १.५६.३१)

The great origin of the Bharatas is called the Mahabharata; whoever knows its explanation is freed from all sins.

महतो ह्येनसो मर्त्यान्मोचयेदनुकीर्तितः। (नील १.६२.४१)

For indeed, when it is recited, it frees mortals from great sin.

त्रिभिर्वर्षैः सदोत्थायी कृष्णद्वैपायनो मुनिः। महाभारतमाख्यानं कृतवानिदमुत्तमम् ॥ (बोरि १.५६.३२)

In three years, the sage Kṛṣṇa Dvaipāyana, always persevering, composed this excellent narrative, the Mahābhārata.

नित्योत्थितः शुचिः शक्तो महाभारतमादितः। तपो नियममास्थाय कृतमेतन्महर्षिणा॥ (नील १.६२.४२)

Always rising early, pure, and capable, and having adhered to austerity and discipline from the very beginning of the Mahabharata, this was composed by the great sage.

तस्मान्नियमसंयुक्तैः श्रोतव्यं ब्राह्मणैरिदम्। कृष्णप्रोक्तामिमां पुण्यां भारतीमुत्तमां कथाम्॥ (नील १.६२.४३)

Therefore, this excellent and auspicious Bhārata story, spoken by Kṛṣṇa, should be listened to by Brahmins who are disciplined.

श्रावयिष्यन्ति ये विप्रा ये च श्रोष्यन्ति मानवाः। सर्वथा वर्तमाना वै न ते शोच्याः कृताकृतैः॥ (नील १.६२.४४)

The brahmins who recite it and the people who listen to it—truly, as long as they exist, they are never to be lamented on account of their good or bad deeds.

नरेण धर्मकामेन सर्वः श्रोतव्य इत्यपि। निखिलेनेतिहासोऽयं ततः सिद्धिमवाप्नुयात्॥ (नील १.६२.४५)

A person who desires righteousness should certainly hear this entire epic, for then he may achieve success.

न तां स्वर्गगतिं प्राप्य तुष्टिं प्राप्नोति मानवः। यां श्रुत्वैवं महापुण्यमितिहासमुपाश्नुते॥ (नील १.६२.४६)

A man does not obtain the satisfaction that comes from attaining heaven itself, compared to the fulfillment he enjoys after hearing this greatly meritorious narrative.

शृण्वञ्श्राद्धः पुण्यशीलः श्रावयंश्चेदमद्भुतम्। नरः फलमवाप्नोति राजसूयाश्वमेधयोः॥ (नील १.६२.४७)

A man who hears this wonderful account with faith and virtue, or makes others hear it, obtains the fruit of the Rājasūya and Aśvamedha sacrifices.

धर्मे चार्थे च कामे च मोक्षे च भरतर्षभ। यदिहास्ति तदन्यत्र यन्नेहास्ति न तत्क्वचित् ॥ (बोरि १.५६.३३)

O best of the Bharatas, in dharma, artha, kāma, and mokṣa—whatever is here may be found elsewhere; but what is not here is found nowhere else.

शृणु कीर्तयतस्तन्म इतिहासं पुरातनम्॥ (कुंभ १.६२.५६)

Listen as I recount this ancient account.

वैशम्पायन उवाच। पूरोर्वंशमहं धन्यं राज्ञाममिततेजसाम्। प्रवक्ष्यामि पितॄणां ते तेषां नामानि मे शृमु॥ (कुंभ १.६३.१)

Vaiśampāyana said: I will narrate to you the glorious Pūru lineage—the kings of boundless splendour—as well as the names of your ancestors; listen to me.

अव्यक्तप्रभवो ब्रह्मा शाश्वतो नित्य अव्ययः। तस्मान्मरीचिः संजज्ञे दक्षश्चैव प्रजापतिः॥ (कुंभ १.६३.२)

Brahmā, born from the unmanifest, eternal, perpetual, and imperishable—from him Marīci and Dakṣa the progenitor were born.

अङ्गुष्ठाद्दक्षमसृजच्चक्षुर्भ्यां च मरीचिनम्। मरीचेः कश्यपः पुत्रो दक्षस्य दुहिताऽऽदितिः॥ (कुंभ १.६३.३)

From the thumb, he created Dakṣa, and from the eyes, Marīci. Kaśyapa was the son of Marīci, and Aditi was the daughter of Dakṣa.

अदित्यां कश्यपाद्विवस्थान्। विवस्वतो मनुर्मनोरिला॥ (कुंभ १.६३.४)

From Aditi and Kashyapa was born Vivasvat; from Vivasvat, Manu; and from Manu, Ila.

इलायाः पुरूरवाः। पुरूरवस आयुः। आयुषो नहुषः। नहुषस्य ययातिः॥ (कुंभ १.६३.५)

Ilā's son was Purūravas; Purūravas' son was Ayu; Ayu's son was Nahusha; and Nahusha's son was Yayati.

ययातेर्द्वे भार्ये बभूवतुः। उशनसो दुहिता देवयानी वृषपर्वणश्च दुहिता शर्मिष्ठा नाम॥ (कुंभ १.६३.६)

Yayāti had two wives: Devayānī, the daughter of Uśanas, and Śarmiṣṭhā, the daughter of Vṛṣaparvan.

तत्रानुवंशो भवति। यदुं च तुर्वसुं चैव देवयानी व्यजायत। द्रुह्यं चानुं च पूरुं च शर्मिष्ठा वार्षपर्वणी॥ (कुंभ १.६३.७)

Here is the genealogy: Devayani bore Yadu and Turvasu; Sharmishtha, daughter of Vrishaparvan, bore Druhyu, Anu, and Puru.

तत्र यदोर्यादवाः। पूरोः पौरवाः। पूरोर्भार्या कौसल्या बभूव। तस्यामस्य जज्ञे जनमेजयः॥ (कुंभ १.६३.८)

There, from Yadu came the Yādavas, and from Pūru, the Pauravas. Pūru's wife was Kausalya, and Janamejaya was born to her.

स त्रीन्हयमेधानाजहार। विश्वजिता चेष्ट्वा वनं प्रविवेश॥ (कुंभ १.६३.९)

He performed three aśvamedha sacrifices and, after having offered the viśvajit sacrifice, entered the forest.

जनमेजयस्तु सुनन्दां नामोपयेमे मागधीं। तस्यामस्य जज्ञे प्राचीन्वान्॥ (कुंभ १.६३.१०)

But Janamejaya married Sunanda, a princess of Magadha. To him from her was born Pracinvan.

यः प्राचीं दिशं जिगाय। यावत्सूर्यादयात् तत्तस्य प्राचीनत्वम्॥ (कुंभ १.६३.११)

He who conquered the eastern direction at the time of sunrise—therefore, he was called Pracīnavan.

प्राचीन्वांस्तु खल्वाश्मकीमुपयेमे यादवीम्। तस्यामस्य जज्ञे शस्यातिः॥ (कुंभ १.६३.१२)

But Prachinvān married a woman of the Ashmaka and the Yadava line; by her, his son Shasyati was born.

शय्यातिस्तु त्रिशङ्कोर्दुहितरं वराङ्गीं नामोपयेमे तस्यामस्य जज्ञेऽहंयातिः॥ (कुंभ १.६३.१३)

But Śayyāti took in marriage Trishanku's daughter of excellent limbs named Varāṅgī. By her, his son Ahañyāti was born.

अहंयातिस्तु खलु कृतवीर्यदुहितरं भानुमतीं नामोपयेमे। तस्यामस्य जज्ञे सार्वभौमः॥ (कुंभ १.६३.१४)

Ahamyāti, indeed, married Kṛtavīrya's daughter named Bhānumatī; by her, a son named Sārvabhauma was born to him.

सार्वभौमस्तु खलु जित्वाऽऽजहार कैकयीं सुन्दरां नाम तामुपयेमे। तस्यामस्य जज्ञे जयत्सेनः॥ (कुंभ १.६३.१५)

But Sārvabhauma, after conquering, took Kaikeyī named Sundarā, and married her; and in her, his son Jayatsena was born.

जयत्सेनस्तु खलु वैदर्भीमुपयेमे सुश्रवां नाम। तस्यामस्य जज्ञेऽपराचीनः॥ (कुंभ १.६३.१६)

But Jayatsena indeed married the princess of Vidarbha named Sushrava; of her, his son Aparachina was born.

अपराचीनस्तु खलु वैदर्भीमपरामुपयेमे मर्यादां नाम। तस्यामस्य जज्ञेऽरिहः॥ (कुंभ १.६३.१७)

Then Aparācīna indeed married another Vidarbha woman named Maryādā. From her, this Arih was born to him.

अरिहः खल्वाङ्गीमुपेयेमे। तस्यामस्य जज्ञे महाभौमः॥ (कुंभ १.६३.१८)

Ariha indeed married an Aṅgi woman; with her, his son Mahabhauma was born.

महाभौमस्तु खलु प्रसेनजिद्दुहितरमुपयेमे सुयज्ञां नाम। तस्यामस्य जज्ञे अयुतानायी॥ (कुंभ १.६३.१९)

Mahābhauma indeed married Prasenajit's daughter named Suyajñā, and in her, his son Ayutānāyī was born.

यः पुरुषमेधे पुरुषाणामयुतमानयत्तत्तस्यायुतानायित्वम्॥ (कुंभ १.६३.२०)

He who brought ten thousand men at the pūruṣamedha sacrifice, hence he was called Āyutānāyi.

अयुतानायी तु खलु पृथुश्रवसो दुहितरमुपयेमे भासां नाम। तस्यामस्य जज्ञेऽक्रोधनः॥ (कुंभ १.६३.२१)

But Ayutānāyī indeed married Pṛthuśravas’ daughter named Bhāsā, and by her this man’s son Akrodhana was born.

अक्रोधनस्तु खलु कालिङ्गीं कण्डूं नामोपयेमे। तस्यामस्य जज्ञे देवातिथिः॥ (कुंभ १.६३.२२)

Akrōdhana, however, married a Kālinga princess named Kaṇḍū. By her, he had a son named Devātithi.

देवातिथिस्तु खलु वैदर्भीमुपयेमे मर्यादां नाम तस्यामस्य जज्ञे ऋचः॥ (कुंभ १.६३.२३)

But Devātithi indeed married Vaidarbhi named Maryādā, and by her, his son Ṛca was born.

ऋचस्तु खलु वामदेव्यामङ्गराजकन्यायामृक्षं पुत्रमजीजनत्॥ (कुंभ १.६३.२४)

Ṛca indeed begot a son named Ṛkṣa by Vāmadevī, the daughter of the king of Aṅga.

ऋक्षस्तु खलु तक्षकदुहितरं ज्वलन्तीं नामोपयेमे। तस्यामन्त्यनारमुत्पादयामास॥ (कुंभ १.६३.२५)

Ṛkṣa indeed married Takṣaka's daughter named Jvalantī, and with her he begot Antyanāra.

अन्त्यनारस्तु खलु सरस्वत्यां द्वादशवार्षिकं सत्रमाजहार। तमुदवसाने सरस्वत्यभिगम्य भर्तारं वरयामास॥ (कुंभ १.६३.२६)

Antyanara indeed performed a twelve-year sacrifice on the Sarasvati; and when it was complete, Sarasvati approached him and chose him as her husband.

तस्यां पुत्रं जनयामास त्रस्नुं नाम। अत्रानुवंशो भवति॥ (कुंभ १.६३.२७)

She bore a son named Trasnu by him. Here the lineage continues.

त्रस्नुं सरस्वती पुत्रमन्त्यनारादजीजनत्। इलिलं जनयामास कालिन्द्यांत्रस्नुरात्मजम्॥ (कुंभ १.६३.२८)

Sarasvatī bore Trasnu, her son, from Antyanara; Trasnu begot Ilila, his own son, in Kalindi.

इलिलस्तु रथन्तर्यां दुष्यन्तादीन्पञ्च पुत्रानजीजनत्॥ (कुंभ १.६३.२९)

However, Ilila begot five sons, including Duṣyanta, by Rathantrī.

दुष्यन्तस्तु लाक्षीं नाम भागीरथीमुपयेमे तस्यामस्य जज्ञे जनमेजयः॥ (कुंभ १.६३.३०)

But Duṣyanta married Lakṣī, the daughter of Bhāgīratha, and from her, Janamejaya was born to him.

सएव दुष्यन्तो विश्वामित्रदुहितरं शकुन्तलां नामोपयेमे। तस्यामस्य जज्ञे भरतः॥ (कुंभ १.६३.३१)

That same Duṣyanta married Śakuntalā, the daughter of Viśvāmitra; by her, his son Bharata was born.

तत्रेमौ श्लोकौ भवतः। माता भस्त्रा पितुः पुत्रो यस्माज्जातः स एव सः। भरस्व पुत्रं दौष्यन्तिं सत्यमाह शकुन्तला॥ (कुंभ १.६३.३२)

There, these two verses are found: "The mother is the bellows, the father, (and) the son is he from whom (the fire) arises—he is truly that one. Bear the son of Duṣyanta," said Śakuntalā, speaking the truth.

रेतोधाः पुत्र उन्नयति नरदेव यमक्षयात्। त्वं चास्य धाता गर्भस्य सत्यमाह शकुन्तला॥ (कुंभ १.६३.३३)

O king, the one who holds the seed—the son—raises his father up from Yama's abode, and you are also the sustainer of his embryo—Śakuntalā spoke the truth.

ततोऽस्य भरतत्वम्। भरतस्तु खलु काशेयीं सार्वसेनीमुपयेमे सुनन्दां नाम। तस्यामस्य जज्ञे भुमन्युः॥ (कुंभ १.६३.३४)

Then he became known as Bharata. Bharata indeed married Sunandā, the Kāśī princess, daughter of Sārvaseya. In her, his son Bhumanuyu was born.

भुमन्युस्तु खलु दाशार्हीमुपयेमे सुवर्णां नाम। तस्यामस्य जज्ञे सुहोत्रः॥ (कुंभ १.६३.३५)

Bhumanuyu, indeed, married a Dāśāṛha woman named Suvarnā; in her, his son Suhotra was born.

सुहोत्रस्तु खल्वैक्ष्वाकीमुपयेमे जयन्तीं नाम। तस्यामस्य जज्ञे हस्ती। य इदं पुरं निर्मापयामास॥ (कुंभ १.६३.३६)

But Suhotra indeed married Jayanti, an Ikshvaku princess. By her he had a son, Hasti, who built this city.

तस्माद्धास्तिनपुरत्वम्। हस्ती खलु त्रैगर्तीमुपयेमे यशोदां नाम तस्यामस्य जज्ञे विकुञ्जतः॥ (कुंभ १.६३.३७)

Therefore, it is called Hastinapura. Hasti indeed married a Traigarti princess named Yashoda, and from her was born his son Vikunjatha.

विकुञ्जनस्तु खलु दाशार्हीमुपयेमे सुन्दरां नाम। तस्यामस्य जज्ञेऽजमीढः॥ (कुंभ १.६३.३८)

But Vikuñjana married a Daśārha woman named Sundarā, and by her, his son Ajāmīḍha was born.

अजमीढस्य तु चतुर्विंशतिपुत्रशतं बभूव। कैकय्यां नागायां गान्धार्यां विमलायामृक्षायामिति॥ (कुंभ १.६३.३९)

However, Ajāmīḍha had a hundred and twenty-four sons by Kaikeyī, Nāgā, Gāndhārī, Vimalā, and Ṛkṣā.

पृथग्वंशकर्तारो नृपतयः। तत्र अजमीढादृक्षायां संवरणो जज्ञे स वंशकरः॥ (कुंभ १.६३.४०)

The kings were founders of separate dynasties. There, Savarṇa was born to Ajamiḍha and Ṛkṣā; he was the founder of the lineage.

सवरणस्तु वैवस्वतीं तपतीं नामोपयेमे। तस्यामस्य जज्ञे कुरुः॥ (कुंभ १.६३.४१)

However, Savarṇa married Tapatī, the daughter of the sun, and from her, Kuru was born to him.

कुरुस्तु खलु दाशार्हीमुपयेमे शुभाङ्गीं नाम। तस्यामस्य जज्ञे विदूरथः॥ (कुंभ १.६३.४२)

Kuru indeed married a woman of the Daśārha lineage named Śubhāṅgī, and with her he had a son, Vidūratha.

विदूरथस्तु खलु मागधीमुपयेमे संप्रियां नाम। तस्यामस्य जज्ञेऽनश्वान्॥ (कुंभ १.६३.४३)

But Vidūratha indeed married the Magadhan woman named Sampriyā, and from her was born his son Anaśvān.

अनश्वांस्तु खलु मागधीमुपयेमेऽमृतां नाम। तस्यामस्य जज्ञे परिक्षित्॥ (कुंभ १.६३.४४)

But Anashvan indeed married a Magadhan woman named Amrita; with her, his son Parikshit was born.

परिक्षित्खलु बाहुकामुपयेमे सुवेषां नाम। तस्यामस्य जज्ञे भीमसेनः॥ (कुंभ १.६३.४५)

Parikṣit indeed married Bāhukā, named Suveṣā; by her, his son Bhīmasena was born.

भीमसेनस्तु खलु कैकयीमुपयेमे सुकुमारीं नाम। तस्यामस्य जज्ञे परिश्रवाः॥ (कुंभ १.६३.४६)

But Bhīmasena married Kekayi, who was named Sukumari, and Pariśravas was born to him in her.

यमाहुः प्रतीप इति। प्रतीपस्तु खलु शैब्यामुपयेमे सुनन्दीं नाम। तस्यां त्रीन्पुत्रानुत्पादयामास देवापिं शन्तनुं बाह्लीकं चेति॥ (कुंभ १.६३.४७)

He, whom they call Pratīpa—Pratīpa indeed married Sunandā, the daughter of Śibi; with her he begot three sons: Devāpi, Śantanu, and Bāhlīka.

देवापिस्तु खलु बाल एवारण्यं प्रविवेश। शन्तनुस्तु महीपालोऽभवत्॥ (कुंभ १.६३.४८)

But Devāpi, though still a boy, went to the forest; and Śantanu became king.

तत्र श्लोको भवति। यं यं कराभ्यां स्पृशति जीर्णं स सुखमश्नुते। पुनर्युवा च भवति तस्मात्तं शन्तनुं विदुः॥ (कुंभ १.६३.४९)

There is a verse about this: Whoever he touches with his hands, though old, attains happiness and becomes young again; therefore, they know him as Shantanu.

तदस्य शन्तनुत्वं। शन्तनुस्तु खलु गङ्गां भागीरथीमुपयेमे तस्यामस्य जज्ञे देवव्रतः। यमाहुर्भीष्म इति॥ (कुंभ १.६३.५०)

That is his becoming Śantanu. Śantanu indeed married Gaṅgā, daughter of Bhagiratha; by her, his son Devavrata was born, whom they call Bhīṣma.

भीष्मस्तु खलु पितुः प्रियचिकीर्षया सत्यवतीमानयामास मातरं। यामाहुः कालीति॥ (कुंभ १.६३.५१)

But Bhishma, wishing to do what would please his father, brought Satyavati—his mother, whom they call Kali.

तस्यां पूर्वं पुराशरात्कन्यागर्भो द्वैपायनः। तस्यामेव शन्तनोर्द्वौ पुत्रौ बभूवतुः चित्राङ्गदो विचित्रवीर्यश्च॥ (कुंभ १.६३.५२)

Earlier, Dvaipāyana was born to her from Parāśara through a maiden's womb. To her as well, two sons of Śantanu were born: Citrāṅgada and Vicitravīrya.

चित्राङ्गदस्तु प्राप्तराज्य एव गन्धर्वेण निहृतः। ततो विचित्रवीर्यो राजा बभूव॥ (कुंभ १.६३.५३)

But Citrāṅgada, having gained the kingdom, was slain by a Gandharva; then Vicitravīrya became king.

विचित्रवीर्यस्तु खलुकाशिराजस्य सुते अम्बिकाम्बालिके उदवहत्। विचित्रवीर्योऽनुत्पन्नापत्य एव विदेहत्वं प्राप्तः॥ (कुंभ १.६३.५४)

But Vichitravirya indeed married Ambika and Ambalika, the daughters of the king of Kashi; and Vichitravirya died without having produced an heir.

ततः सत्यवती चिन्तयामास कथं नु खलु शन्तनोः पिण्डविच्छेदो न स्यादिति॥ (कुंभ १.६३.५५)

Then Satyavatī began to ponder how the family line of Śantanu might not come to an end.

साथ द्वैपायनं चिन्तयामास सोऽग्रतः स्थितः किं करवाणीति। तं सत्यवत्युवाच भ्राता तेऽनपत्य एव स्वर्गतः तस्यार्थेऽपत्यमुत्पादयेति॥ (कुंभ १.६३.५६)

Then she thought of Dvaipayana. He, standing before her, wondered, "What should I do?" To him, Satyavati said, "Your brother has died childless—produce offspring for his sake."

स परमित्युवाच स तत्र त्रीन्पुत्रानुत्पादयामास धृतराष्ट्रं पाण्डुं विदुरं चेति॥ (कुंभ १.६३.५७)

He replied, 'very well,' and there he begot three sons: Dhritarashtra, Pandu, and Vidura.

धृतराष्ट्रात्पुत्रशतं बभूव गान्धार्यां वरदानाद्द्वैपायनस्य तेषां च धार्तराष्ट्राणां चत्वारः प्रधानाः दुर्योधनो दुश्शासनो विकर्णश्चित्रसेनश्चेति॥ (कुंभ १.६३.५८)

From Dhritarashtra a hundred sons were born from Gandhari, by the boon of Dvaipayana. Of these sons of Dhritarashtra, four were chief: Duryodhana, Duhshasana, Vikarna, and Chitrasena.

वैशम्पायन उवाच॥

Vaiśaṃpāyana said.

राजोपरिचरो नाम धर्मनित्यो महीपतिः। बभूव मृगयां गन्तुं स कदाचिद्धृतव्रतः ॥ (बोरि १.५७.१)

There was a king named Rājoparicara, who was ever devoted to righteousness; once, steadfast in his vows, he set out to go hunting.

स चेदिविषयं रम्यं वसुः पौरव-नन्दनः। इन्द्रोपदेशात् जग्राह ग्रहणीयं महीपतिः ॥ (बोरि १.५७.२)

He, Vasu the descendant of Puru, at Indra's instruction, seized the pleasant kingdom of the Cedis—the king took that which was to be taken.

तमाश्रमे न्यस्तशस्त्रं निवसन्तं तपोरतिम्। देवः साक्षात्स्वयं वज्री समुपायान्महीपतिम् ॥ (बोरि १.५७.३)

The god, the wielder of the thunderbolt, himself came in person to the king—who, having laid aside his weapons, was living in the hermitage, devoted to austerity.

इन्द्रत्वम् अर्हः राजा अयम् तपसा इति अनुचिन्त्य वै। तम् सान्त्वेन नृपम् साक्षात् तपसः संन्यवर्तयत् ॥ (बोरि १.५७.४)

Thinking, 'This king deserves the position of Indra through his asceticism,' he personally appeased the king and turned him away from his ascetic practices.

इन्द्र उवाच॥

Indra said:

न सङ्कीर्येत धर्मोऽयं पृथिव्यां पृथिवीपते। तं पाहि धर्मो हि धृतः कृत्स्नं धारयते जगत् ॥ (बोरि १.५७.५)

O king of the earth, let this duty not be confused on earth. Protect it, for when duty is upheld, it sustains the entire world.

देवानहं पालयिता पालय त्वं हि मानुषान्। (कुंभ १.६४.६)

I will protect the gods; you, indeed, must protect the humans.

लोक्यं धर्मं पालय त्वं नित्ययुक्तः समाहितः। धर्मयुक्तस्ततो लोकान् पुण्यानाप्स्यसि शाश्वतान् ॥ (बोरि १.५७.६)

You, always devoted and steadfast, protect the human code of conduct; thus, by acting righteously, you will attain the eternal, meritorious worlds.

दिविष्ठस्य भुविष्ठस्त्वं सखा भूत्वा मम प्रियः। ऊधः पृथिव्या यो देशस्तमावस नराधिप ॥ (बोरि १.५७.७)

Having been the cherished friend of both the dwellers of heaven and earth, O king, dwell in that region of the earth.

पशव्यश्चैव पुण्यश्च सुस्थिरो धनधान्यवान्। स्वारक्ष्यश्चैव सौम्यश्च भोग्यैर्भूमिगुणैर्युतः ॥ (बोरि १.५७.८)

It is also rich in cattle, auspicious, very stable, abundant in wealth and grain, well protected, pleasant, and endowed with all the enjoyable qualities of the earth.

अत्यन्यानेष देशो हि धनरत्नादिभिर्युतः। वसुपूर्णा च वसुधा वस चेदिषु चेदिप ॥ (बोरि १.५७.९)

This land truly surpasses others, being endowed with wealth, jewels, and the like; the earth is full of riches—and if you dwell here, O King of the Cedis...

धर्मशीलाः जनपदाः सुसन्तोषाः च साधवः। न च मिथ्या-प्रलापः अत्र स्वैरेषु अपि कुतः अन्यथा ॥ (बोरि १.५७.१०)

The people are of upright character, the communities are very content, and the virtuous abound; here, there is no false speech at all, not even among those who are free, so how could it be otherwise?

न च पित्रा विभज्यन्ते नरा गुरुहिते रताः। युञ्जते धुरि नो गाश्च कृशाः सन्धुक्षयन्ति च ॥ (बोरि १.५७.११)

Men devoted to their elders are not separated by their fathers; they yoke our cows to the plow, even when they are thin, and urge them on.

सर्वे वर्णाः स्वधर्मस्थाः सदा चेदिषु मानद। न तेऽस्त्यविदितं किञ्चित्त्रिषु लोकेषु यद्भवेत् ॥ (बोरि १.५७.१२)

O giver of honor, if all castes always follow their own duty in conduct, then for them there is nothing unknown in the three worlds that might exist.

देवोपभोग्यं दिव्यं च आकाशे स्फाटिकं महत्। आकाशगं त्वां मद्दत्तं विमानमुपपत्स्यते ॥ (बोरि १.५७.१३)

A great crystal chariot, divine and worthy of the gods, moving through the sky and given by me, will appear for you in the heavens.

त्वमेकः सर्वमर्त्येषु विमानवरमास्थितः। चरिष्यसि उपरिस्थः वै देवः विग्रहवानिव ॥ (बोरि १.५७.१४)

You alone among all mortals, mounted on the splendid chariot, will travel aloft, indeed, like a god in bodily form.

ददामि ते वैजयन्तीं मालाम् अम्लान-पङ्कजाम्। धारयिष्यति सङ्ग्रामे या त्वां शस्त्रैः अविक्षतम् ॥ (बोरि १.५७.१५)

I give you the Vaijayanti garland, made of unfading lotuses, which you will wear in battle, and which will keep you unwounded by weapons.

लक्षणं चैतदेवेह भविता ते नराधिप। इन्द्रमालेति विख्यातं धन्यमप्रतिमं महत् ॥ (बोरि १.५७.१६)

And this will be your distinctive sign here, O king: the great, unrivalled, and auspicious garland known as Indra's garland.

वैशम्पायन उवाच॥

Vaiśaṃpāyana said:

यष्टिं च वैणवीं तस्मै ददौ वृत्रनिषूदनः। इष्टप्रदानम् उद्दिश्य शिष्टानां परिपालिनीम् ॥ (बोरि १.५७.१७)

The slayer of Vṛtra gave him a staff of bamboo—meant for granting the wishes of the worthy and serving as their protector.

एवं संसान्त्व्य नृपतिं तपसः संन्यवर्तयत्। प्रययौ दैवतैः सार्धं कृत्वा कार्यं दिवौकसाम्॥ (कुंभ १.६४.१८)

Thus, having comforted the king and turned him away from his austerities, he departed with the gods, having accomplished the task of the denizens of heaven.

ततस्तु राजा चेदीनामिन्द्राभरणभूषितः। इन्द्रदत्तं विमानं तदास्थाय प्रययौ पुरीम्॥ (कुंभ १.६४.१९)

Then the king of the Cedis, adorned with Indra's ornaments, mounted the chariot given by Indra and went to the city.

तस्याः शक्रस्य पूजार्थं भूमौ भूमिपतिस्तदा। प्रवेशं कारयामास गते संवत्सरे तदा ॥ (बोरि १.५७.१८)

Then, after the year had passed, the king caused an installation ceremony on the ground for the worship of Indra.

मार्गशीर्षे महाराज पूर्वपक्षे महामखम्। (कुंभ १.६४.२१)

O great king, in the waxing half of the month of Mārgaśīrṣa, a great sacrifice (was performed).

ततः प्रभृति च अद्यापि यष्ट्याः क्षितिप-सत्तमैः। प्रवेशः क्रियते राजन् यथा तेन प्रवर्तितः ॥ (बोरि १.५७.१९)

From that time onward, O King, even today, the installation of the Yajña-pole is performed by illustrious kings just as it was established by him.

अपरेद्युस्तथा चास्याः क्रियते उच्छ्रयः नृपैः। अलङ्कृतायाः पिटकैः गन्धैः माल्यैः च भूषणैः। माल्यदाम-परिक्षिप्ता विधिवत् क्रियते अपि च ॥ (बोरि १.५७.२०)

On the next day, the kings likewise set up that (sacrificial post), having adorned it with cloths, scents, garlands, and ornaments; encircled with garland-strings, the ritual is also performed according to the rules.

माल्यदामपरिक्षिप्तां द्वात्रिंशत्किष्कुसंमिताम्॥ (कुंभ १.६४.२३)

wreathed with garlands and measuring thirty-two cubits

उद्धृत्य पिटके चापि द्वादशारत्निकोच्छ्रये। महारजनवासांसि परिक्षिप्य ध्वजोत्तमम्॥ (कुंभ १.६४.२४)

Having raised the frame and, on the twelve-jeweled pole, enveloping it with fine costly cloths, the excellent banner...

वासोभिरन्नपानैश्च पूजितैर्ब्राह्मणर्षभैः। पुण्याहं वाचयित्वाथ ध्वज उच्छ्रियते तदा॥ (कुंभ १.६४.२५)

Then, after the auspicious proclamation has been pronounced and with the foremost Brahmins honoring it with cloths, food, and drink, the banner is raised.

भगवान्पूज्यते चात्र हास्यरूपेण शङ्करः। स्वयमेव गृहीतेन वसोः प्रीत्या महात्मनः ॥ (बोरि १.५७.२१)

Here the Blessed Śaṅkara is also worshipped in a humorous form, himself with affection donning the garment he has taken from the great-souled one.

माणिभद्रादयो यक्षाः पूज्यन्ते दैवतैः सह॥ (कुंभ १.६४.२७)

Maṇibhadra and other yakṣas are worshipped along with the gods.

नानाविधानि दानानि दत्त्वार्थिभ्यः सुहृज्जनैः। अलङ्कृत्वा माल्यदामैर्वस्त्रैर्नानाविधैस्तथा॥ (कुंभ १.६४.२८)

Various kinds of gifts were given by friends to those who sought them, and they adorned them with garlands and with cloths of many kinds as well.

दृतिभिः सजलैः सर्वैः क्रीडित्वा नृपशासनात्। सभाजयित्वा राजानं कृत्वा नर्माश्रयाः कथाः॥ (कुंभ १.६४.२९)

After playing with all the water pitchers filled with water at the king's command, honoring the king, they then told stories full of jest.

रमन्ते नागराः सर्वे तथा जानपदैः सह। सूताश्च मागधाश्चैव रमन्ते नटनर्तकाः॥ (कुंभ १.६४.३०)

All the townspeople enjoy themselves together with the country folk; the bards, the Māgadhas, and the actors and dancers also enjoy themselves.

प्रीत्या तु नृपशार्दूल सर्वे चक्रुर्महोत्सवम्। सान्तःपुरः सहामात्यः सर्वाभरणभूषितः॥ (कुंभ १.६४.३१)

Indeed, O tiger among kings, everyone joyfully held a grand festival, with his inner apartments, together with his ministers, all adorned with every ornament.

महारजनवासांसि वसित्वा चेदिराट् तदा। जातिहिङ्गुलकेनाक्तः सदारो मुमुदे तदा॥ (कुंभ १.६४.३२)

Then the king of the Cedis, having worn splendid garments and anointed with native cinnabar, rejoiced together with his wife.

हरिभिर्वाजिभिर्युक्तमन्तरिक्षगतं रथम्। आस्थाय सह शच्या च वृतो ह्यप्सरसां गणैः॥ (कुंभ १.६४.३४–३५)

Mounting a chariot yoked with tawny, swift horses that moved through the sky, together with Śacī and indeed attended by hosts of Apsarases.

एतां पूजां महेन्द्रस्तु दृष्ट्वा देवकृतां शुभाम्। वसुना राजमुख्येन प्रीतिमानब्रवीद्विभुः ॥ (बोरि १.५७.२२)

Mahendra, the mighty one, saw this auspicious worship performed by the gods and, pleased, spoke—having been honored by the foremost of kings with riches.

ये पूजयिष्यन्ति नरा राजानश्च महं मम। कारयिष्यन्ति च मुदा यथा चेदिपतिर्नृपः ॥ (बोरि १.५७.२३)

Those men and kings who will honour me, the great Indra, and will arrange (this worship) joyfully just as the king, the lord of the Cedis, did...

तेषां श्रीः विजयः चैव स-राष्ट्राणां भविष्यति। तथा स्फीतः जनपदः मुदितः च भविष्यति ॥ (बोरि १.५७.२४)

Prosperity and victory will be theirs along with their realms; likewise, their country will flourish and be joyful.

निरीतिकानि सस्यानि भवन्ति बहुधा नृप। राक्षसाश्च पिशाचाश्च न लुम्पन्ते कथंचन॥ (कुंभ १.६४.३८)

O king, the crops are frequently blighted, but rākṣasas and piśācas do not destroy them at all.

एवं महात्मना तेन महेन्द्रेण नराधिप। वसुः प्रीत्या मघवता महाराजः अभिसत्कृतः ॥ (बोरि १.५७.२५)

Thus, O king, Vasu, the great king, was honored with affection by Indra, the great-souled Maghavan.

एवं कृत्वा महेन्द्रस्तु जगाम स्वं निवेशनम्॥ (कुंभ १.६४.३९)

Having done thus, Mahendra then went to his own abode.

उत्सवं कारयिष्यन्ति सदा शक्रस्य ये नराः। भूमिदानादिभिर्दानैर्यथा पूता भवन्ति वै॥ वरदानमहायज्ञैस्तथा शक्रोत्सवेन ते ॥ (बोरि १.५७.२६)

Those men who always conduct the festival of Śakra, they, by means of offerings such as the gift of land, are purified—just as they are purified by great sacrifices of giving boons, so too by the festival of Śakra.

सम्पूजितो मघवता वसुश्चेदिपतिस्तदा। पालयामास धर्मेण चेदिस्थः पृथिवीमिमाम्॥ इन्द्रप्रीत्या भूमिपतिश्चकारेन्द्रमहं वसुः ॥ (बोरि १.५७.२७)

Vasu, the lord of the Cedis, having been honored by Indra, then, while residing in Cedi, protected this earth righteously. And, wishing to please Indra, that king Vasu performed the Indra festival.

पुत्राश्चास्य महावीर्याः पञ्चासन्नमितौजसः। नानाराज्येषु च सुतान्स सम्राडभ्यषेचयत् ॥ (बोरि १.५७.२८)

He had five sons of great might and boundless energy, and the emperor installed his sons in various kingdoms.

महारथो मगधराड्विश्रुतो यो बृहद्रथः। प्रत्यग्रहः कुशाम्बश्च यमाहुर्मणिवाहनम्॥ मच्छिल्लश्च यदुश्चैव राजन्यश्चापराजितः ॥ (बोरि १.५७.२९)

There was Brihadratha, the famed great warrior and king of Magadha, Pratyagraha, Kusamba (who is also called Manivahana), as well as Macchilla, Yadu, and Rajanya the undefeated.

एते तस्य सुता राजन्राजर्षेर्भूरितेजसः। न्यवेशयन्नामभिः स्वैस्ते देशांश्च पुराणि च॥ वासवाः पञ्च राजानः पृथग्वंशाश्च शाश्वताः ॥ (बोरि १.५७.३०)

O king, these sons of the royal sage of vast energy established regions and cities by their own names. The five Vasava kings, each of unending and separate lineages.

वसन्तमिन्द्रप्रासादे आकाशे स्फाटिके च तम्। उपतस्थुर्महात्मानं गन्धर्वाप्सरसो नृपम्॥ राजोपरिचरेत्येवं नाम तस्याथ विश्रुतम् ॥ (बोरि १.५७.३१)

While he dwelled in Indra's crystal palace in the sky, the Gandharvas and Apsarases attended upon that great-souled king. Thus, he became well known by the name 'Rājoparicara'.

पुरोपवाहिनीं तस्य नदीं शुक्तिमतीं गिरिः। अरौत्सीच्चेतनायुक्तः कामात्कोलाहलः किल ॥ (बोरि १.५७.३२)

It is said that the mountain Kolāhala, endowed with consciousness, intentionally held back his river Śuktimatī, which flowed past the city.

गिरिं कोलाहलं तं तु पदा वसुरताडयत्। निश्चक्राम नदी तेन प्रहारविवरेण सा ॥ (बोरि १.५७.३३)

Vasu struck that mountain Kolahala with his foot, and through the gap made by the blow, the river flowed out.

तस्यां नद्यामजनयन्मिथुनं पर्वतः स्वयम्। तस्माद्विमोक्षणात्प्रीता नदी राज्ञे न्यवेदयत् ॥ (बोरि १.५७.३४)

Parvata himself produced a pair in that river, and the satisfied river, because she had been freed, reported this to the king.

महिषी भविता कन्या पुमान्सेनापतिर्भवेत्। शुक्तिमत्या वचःश्रुत्वा दृष्ट्वा तौ राजसत्तमः॥ (कुंभ १.६४.५१)

The girl will become queen, the boy will become a general—hearing Śuktimatī's words and seeing those two, the best of kings...

यः पुमानभवत्तत्र तं स राजर्षिसत्तमः। वसुर्वसुप्रदश्चक्रे सेनापतिमरिंदमम्॥ चकार पत्नीं कन्यां तु दयितां गिरिकां नृपः ॥ (बोरि १.५७.३५)

The son who was born there, Vasu—the foremost royal seer and bestower of wealth—appointed as his commander-in-chief, subduer of foes; and the king made his beloved daughter Girika his wife.

वसोः पत्नी तु गिरिका कामात्काले न्यवेदयत्। ऋतुकालमनुप्राप्तं स्नाता पुंसवने शुचिः ॥ (बोरि १.५७.३६)

But Girikā, Vasu's wife, out of desire, informed him at the appropriate time that her fertile period had begun, she was bathed and pure for conception.

तदहः पितरश्चैनमूचुर्जहि मृगानिति। तं राजसत्तमं प्रीतास्तदा मतिमतां वरम् ॥ (बोरि १.५७.३७)

That day, his fathers, pleased, said to him, the best of kings and foremost among the wise, "Hunt deer."

स पितृणां नियोगं तमव्यतिक्रम्य पार्थिवः। चचार मृगयां कामी गिरिकामेव संस्मरन्॥ अतीव रूपसम्पन्नां साक्षाच्छ्रियमिवापराम् ॥ (बोरि १.५७.३८)

He, the king, without disobeying the command of his fathers, went hunting, still desiring and thinking of that mountain maiden—who was exceedingly beautiful, like another manifestation of the goddess of fortune herself.

अशोकैश्चम्पकैश्चूतैरनेकैरतिमुक्तकैः। पुन्नागैः कर्णिकारैश्च बकुलैर्दिव्यपाटलैः॥ (नील १.६३.४३; कुंभ १.६४.५७)

With ashoka, champaka, mango, many atimuktaka, punnaga, karnikara, bakula, and divine patala trees...

पाटसैर्नारिकेलैश्च चन्दनैश्चार्जुनैस्तथा। एतै रम्यैर्महावृक्षैः पुण्यैः स्वादुफलैर्युतम्॥ (नील १.६३.४४; कुंभ १.६४.५८)

Adorned with patasa, coconut, sandalwood, and arjuna trees, and with these beautiful, auspicious great trees bearing sweet fruit...

कोकिलाकुलसन्नादं मत्तभ्रमरनादितम्। वसन्तकाले तत्तस्य वनं चैत्ररथोपमम्॥ (नील १.६३.४५; कुंभ १.६४.५९)

That forest of his, in the springtime, was filled with the resonant calls of cuckoos and the hum of intoxicated bees—like Chaitraratha itself.

मथाभिपरीतात्मा नापश्यद्गिरिकां तदा। अपश्यन्कामसन्तप्तश्चरमाणो यदृच्छया॥ (नील १.६३.४६; कुंभ १.६४.६०)

His mind agitated and distraught, he did not see Girikā then; tormented by desire, he wandered aimlessly.

पुष्पसञ्छन्नशाखाग्रं पल्लवैरुपशोभितम्। अशोकं स्तबकैश्छन्नं रमणीयमपश्यत॥ (नील १.६३.४७; कुंभ १.६४.६१)

He saw a beautiful ashoka tree, its branch tips covered with flowers, adorned with tender leaves, covered in clusters.

अधस्तात्तस्य च्छायायां सुखासीनो नराधिपः। मधुगन्धश्च संयुक्तं पुष्पगन्धमनोहरम्॥ (नील १.६३.४८; कुंभ १.६४.६२)

Sitting comfortably in its shade below, the king was surrounded by the enchanting scent of flowers mingled with the fragrance of honey.

भार्यां चिन्तयमानस्य मन्मथाग्निरवर्धत। (कुंभ १.६४.६३)

As he thought of his wife, the fire of desire increased.

तस्य रेतः प्रचस्कन्द चरतो रुचिरे वने। स्कन्नमात्रं च तद्रेतो वृक्षपत्रेण भूमिपः ॥ (बोरि १.५७.३९)

As his semen flowed out while he was walking in the beautiful forest, the king caught it with a tree leaf as soon as it had fallen.

अङ्गुलीयेन शुक्लस्य रक्षां च विदधे नृपः। अशोकस्तबकै रक्तैः पल्लवैश्चाप्यबन्धयत्॥ (कुंभ १.६४.६५)

The king provided protection for the white one with a finger-ring, and also bound it with bunches of red aśoka flowers and leaves.

प्रतिजग्राह मिथ्या मे न स्कन्देद्रेत इत्युत। ऋतुश्च तस्याः पत्न्या मे न मोघः स्यादिति प्रभुः ॥ (बोरि १.५७.४०)

He accepted, saying, 'May my semen not be lost in vain,' and, 'May the season with my wife not be unfruitful.'

सञ्चिन्त्यैवं तदा राजा विचार्य च पुनः पुनः। अमोघत्वं च विज्ञाय रेतसो राजसत्तमः ॥ (बोरि १.५७.४१)

Then the king, having considered thus, and having reflected again and again, and understanding the unfailing nature of the seed, that best of kings...

शुक्रप्रस्थापने कालं महिष्याः प्रसमीक्ष्य सः। अभिमन्त्र्याथ तच्छुक्रमारात्तिष्ठन्तमाशुगम्॥ सूक्ष्मधर्मार्थतत्त्वज्ञो ज्ञात्वा श्येनं ततोऽब्रवीत् ॥ (बोरि १.५७.४२)

He carefully considered the right time for sending his semen to his queen. Then, after consecrating that semen and seeing the swift hawk standing nearby, he—knower of subtle dharma and artha—recognized it and addressed the hawk.

मत्प्रियार्थमिदं सौम्य शुक्रं मम गृहं नय। गिरिकायाः प्रयच्छाशु तस्या ह्यार्तवमद्य वै ॥ (बोरि १.५७.४३)

For my sake, gentle one, carry this semen to my house. Quickly give it to Girikā, for today is her fertile period.

गृहीत्वा तत्तदा श्येनस्तूर्णमुत्पत्य वेगवान्। जवं परममास्थाय प्रदुद्राव विहङ्गमः ॥ (बोरि १.५७.४४)

The hawk swiftly seized it, rose up with great speed, and flew off.

तमपश्यदथायान्तं श्येनं श्येनस्तथापरः। अभ्यद्रवच्च तं सद्यो दृष्ट्वैवामिषशङ्कया ॥ (बोरि १.५७.४५)

Then, as one hawk saw the other hawk approaching, it immediately rushed at him, suspecting flesh.

तुण्डयुद्धमथाकाशे तावुभौ सम्प्रचक्रतुः। युध्यतोरपतद्रेतस्तच्चापि यमुनाम्भसि ॥ (बोरि १.५७.४६)

Then, the two of them engaged in a beak-fight in the sky. As they fought, semen fell down, and that too into the waters of the Yamuna.

तत्राद्रिकेति विख्याता ब्रह्मशापाद्वराप्सराः। मीनभावमनुप्राप्ता बभूव यमुनाचरी ॥ (बोरि १.५७.४७)

There, the renowned beautiful Apsaras named Ādrikā, by a Brahma's curse, took on the form of a fish and dwelt in the Yamunā.

श्येनपादपरिभ्रष्टं तद्वीर्यमथ वासवम्। जग्राह तरसोपेत्य साद्रिका मत्स्यरूपिणी ॥ (बोरि १.५७.४८)

Then Ādrikā, in the form of a fish, quickly approached and seized that semen of Vāsava which had fallen from the hawk's foot.

कदाचिदथ मत्सीं तां बबन्धुर्मत्स्यजीविनः। मासे च दशमे प्राप्ते तदा भरतसत्तम॥ उज्जह्रुरुदरात्तस्याः स्त्रीपुमांसं च मानुषम् ॥ (बोरि १.५७.४९)

Once, O best of the Bharatas, the fishermen caught that fish; in the tenth month, they took from her belly a human male and female.

आश्चर्यभूतं मत्वा तद्राज्ञस्ते प्रत्यवेदयन्। काये मत्स्या इमौ राजन्सम्भूतौ मानुषाविति ॥ (बोरि १.५७.५०)

Thinking it extraordinary, they reported to the king: "O king, these two human beings have been found in the fish's body."

तयोः पुमांसं जग्राह राजोपरिचरस्तदा। स मत्स्यो नाम राजासीद्धार्मिकः सत्यसङ्गरः ॥ (बोरि १.५७.५१)

Then Rājoparicara took the male among them; he became the king named Matsya, righteous and devoted to truth.

साप्सरा मुक्तशापा च क्षणेन समपद्यत। पुरोक्ता या भगवता तिर्यग्योनिगता शुभे॥ मानुषौ जनयित्वा त्वं शापमोक्षमवाप्स्यसि ॥ (बोरि १.५७.५२)

That Apsaras, released from her curse, in an instant regained her true form—the one whom the blessed sage had previously said, 'O beautiful lady, after bearing two human children, you will obtain release from the curse.'

ततः सा जनयित्वा तौ विशस्ता मत्स्यघातिना। सन्त्यज्य मत्स्यरूपं सा दिव्यं रूपमवाप्य च॥ सिद्धर्षिचारणपथं जगामाथ वराप्सराः ॥ (बोरि १.५७.५३)

Then, after giving birth to those two, having been killed by the killer of fish, she discarded her fish form, assumed a divine form, and the excellent apsaras entered the path of the Siddhas, ṛṣis, and Cāraṇas.

या कन्या दुहिता तस्या मत्स्या मत्स्यसगन्धिनी। राज्ञा दत्ताथ दाशाय इयं तव भवत्विति॥ रूपसत्त्वसमायुक्ता सर्वैः समुदिता गुणैः ॥ (बोरि १.५७.५४)

The maiden, Matsya, also called Matsya-sagandhini, the daughter of that woman, was then given by the king to the boatman, saying, "Let her be your daughter." She was endowed with beauty, character, and all virtues.

सा तु सत्यवती नाम मत्स्यघात्यभिसंश्रयात्। आसीन् मत्स्यसगन्धैव कञ्चित्कालं शुचिस्मिता ॥ (बोरि १.५७.५५)

She, however, named Satyavatī—for a certain time, because of her association with the fishing-chief, was indeed fish-scented, her smile pure.

शुश्रूषार्थं पितुर्नावं तां तु वाहयतीं जले। तीर्थयात्रां परिक्रामन्नपश्यद्वै पराशरः ॥ (बोरि १.५७.५६)

But Parāśara, traveling on a pilgrimage, saw her steering her father's boat on the water in order to serve him.

अतीव रूपसम्पन्नां सिद्धानामपि काङ्क्षिताम्। दृष्ट्वैव च स तां धीमांश्चकमे चारुदर्शनाम्॥ विद्वांस्तां वासवीं कन्यां कार्यवान्मुनिपुङ्गवः ॥ (बोरि १.५७.५७)

Seeing that exceptionally beautiful maiden, desired even by perfected beings, the wise and learned eminent sage, purposeful, desired Vasavi of lovely appearance.

संभवं चिन्तयित्वा तां ज्ञात्वा प्रोवाच शक्तिजः। क्व कर्णधारो नौर्येन नीयते ब्रूहि भामिनि॥ (कुंभ १.६४.८७)

Having considered her origin and understood her, Śakti's son spoke: "O beautiful one, tell me—where is the helmsman by whom the boat is being taken?"

मत्स्यगन्धोवाच। अनपत्यस्य दाशस्य सुता तत्प्रियकाम्यया। सहस्रजनसंपन्ना नौर्मया वाह्यते द्विज॥ (कुंभ १.६४.८८)

Matsyagandhā said: O brahmin, as the daughter of the childless ferryman, for the sake of his happiness, I am rowing the boat which is filled with a thousand people.

पराशर उवाच। शोभनं वासवि शुभे किं चिरायसि वाह्यताम्। कलशं भविता भद्रे सहस्रार्धेन संमितम्॥ (कुंभ १.६४.८९)

Parāśara said: ‘Splendid, Vāsavi, O auspicious one, why are you delaying? Row the boat, blessed lady; the distance will be measured as one and a half thousand.’

अहं शेषो भिविष्यामि नीयतामचिरेण वै। वैशम्पायन उवाच। मत्स्यगन्धा तथेत्युक्त्वा नावं वाहयतां जले॥ (कुंभ १.६४.९०)

I will be the remainder; let it be brought without delay.

वीक्षमाणं मुनिं दृष्ट्वा प्रोवाचेदं वचस्तदा। मत्स्यगन्धेति मामाहुर्दाशराजसुतां जनाः॥ (कुंभ १.६४.९१)

Seeing the sage gazing at her, she then spoke these words: 'People call me Matsyagandha, the daughter of the fisherman-king.'

जन्म शोकाभितप्तायाः कथं ज्ञास्यसि कथ्यताम्। पराशर उवाच। दिव्यज्ञानेन दृष्टं हि दृष्टमात्रेण ते वपुः॥ (कुंभ १.६४.९२)

How will you know the birth of one tormented by sorrow? Tell me. Parāśara said: Your form has indeed been seen by me, by mere sight, through divine knowledge.

प्रणयग्रहणार्थाय वक्ष्येव वासवि तच्छृणु। बर्हिषद इति ख्याताः पितरः सोमपास्तुते॥ (कुंभ १.६४.९३)

O Vāsavi, I will now tell you this for the purpose of gaining your trust—listen: the forefathers known as the Barhiṣads are indeed drinkers of Soma.

तेषां त्वं मानसी कन्या अच्छोदा नाम विश्रुता। अच्छोदं नाम तद्दिव्यं सरो यस्मात्समुत्थितम्॥ (कुंभ १.६४.९४)

You are their mind-born daughter, well known as Acchoda—named for the divine lake Acchoda from which you emerged.

त्वया न दृष्टपूर्वास्तु पितरस्ते कदाचन। संभूता मनसा तेषां पितॄन्स्वान्नाभिजानती॥ (कुंभ १.६४.९५)

But you have never previously seen your fathers—though you arose from their minds, you do not recognize your own fathers.

सा त्वन्यं पितरं वव्रे स्वानतिक्रम्य तान्पितॄन्। नाम्ना वसुरिति ख्यातं मनुपुत्रं दिवि स्थितम्॥ (कुंभ १.६४.९६)

However, she disregarded those ancestors of hers and instead chose another father—a man named Vasu, the famed son of Manu, who resided in heaven.

अद्रिकाऽप्सरसा युक्तं विमाने दिवि विष्ठितम्। सा तेन व्यभिचारेण मनसा कामचारिणी॥ (कुंभ १.६४.९७)

Adrika, longing for pleasure, united in her mind with an apsaras in an aerial chariot stationed in heaven, committed that act of infidelity.

पितरं प्रार्थयित्वाऽन्यं योगाद्भष्टा पपात सा। अपश्यत्पतमाना सा विमानत्रयमन्तिकात्॥ (कुंभ १.६४.९८)

Having prayed to her father and, separated from their union, she fell down; as she was falling, she saw from near three aerial cars.

त्रसरेणुप्रमाणांस्तांस्तत्रापश्यत्स्वकान्पितॄन्। सुसूक्ष्मानपरिव्यक्तानङ्गैरङ्गेष्विवाहितान्॥ (कुंभ १.६४.९९)

There she saw her own ancestors, extremely tiny—of the size of fine dust particles—indistinct, their limbs as if enveloped within their bodies.

तातेति तानुवाचार्ता पतन्ती सा ह्यधोमुखी। तैरुक्ता सा तु माभैषीस्तेन सा संस्थिता दिवि॥ (कुंभ १.६४.१००)

Calling out 'father' in distress, she fell headlong, but when they told her, 'Do not be afraid,' she stopped there in the sky.

ततः प्रसादयामास स्वान्पितॄन्दीनया गिरा। तामूचुः पितरः कन्यां भ्रैष्टश्वर्यां व्यतिक्रमात्॥ (कुंभ १.६४.१०१)

Then, in a pitiful voice, she tried to appease her fathers. The fathers said to the maiden, whose sovereignty had been lost because of her transgression:

भ्रष्टैश्वर्या स्वदोषेण पतसि त्वं शुचिस्मिते। यैरारभन्ते कर्माणि शरीरैरिह देवताः॥ (कुंभ १.६४.१०२)

O pure-smiling one, you fall from prosperity through your own fault, just as the gods here undertake actions by means of bodies...

तैरेव तत्कर्मफलं प्राप्नुवन्ति स्म देवताः। मनुष्यास्त्वन्यदेहेन शुभाशुभमिति स्थितिः॥ (कुंभ १.६४.१०३)

The gods used to obtain those very fruits of their actions, but humans receive good or bad results only with another body—such is the condition.

सद्यः फलन्ति कर्माणि देवत्वे प्रेत्य मानुषे। तस्मात्त्वं पतसे पुत्रि प्रेत्यत्वं प्राप्स्यसे फलम्॥ (कुंभ १.६४.१०४)

Actions yield results immediately for gods after death, but for humans in their human existence. Therefore, daughter, you will fall from heaven and, after death, experience the result.

पितृहीना तु कन्या त्वं वसोर्हि त्वं सुता मता। मत्स्ययोनौ समुत्पन्ना सुताराज्ञो भविष्यसि॥ (कुंभ १.६४.१०५)

You are a maiden without a father, yet you are indeed considered the daughter of Vasu. Born in the womb of a fish, you will become the king's daughter.

अद्रिका मत्स्यरूपाऽभूद्गङ्गायमनुसङ्गमे। पराशरस्य दायादं त्वं पुत्रं जनयिष्यसि॥ (कुंभ १.६४.१०६)

Adrīkā became a fish at the confluence in the Ganges; you will give birth to a son, the heir of Parāśara.

यो वेदमेकं ब्रह्मर्षिश्चतुर्धा विबजिष्यति। महाभिषक्सुतस्यैव शन्तनोः कीर्तिवर्धनम्॥ (कुंभ १.६४.१०७)

Śantanu, indeed the son of Mahābhīṣak, will be a bringer of fame, as the brahmarṣi who will divide the one Veda into four parts.

ज्येष्ठं चित्राङ्गदं वीरं चित्रवीरं च विश्रुतम्। एतान्सूत्वा सुपुत्रांस्त्वं पुनरेव गमिष्यसि॥ (कुंभ १.६४.१०८)

Having borne these excellent sons—the eldest Citrāṅgada, heroic and famed, and Citravīrya—you will then depart again.

व्यतिक्रमात्पितॄणां च प्राप्स्यसे जन्म कुत्सितम्। अस्यैव राज्ञस्त्वं कन्या ह्यद्रिकायां भविष्यसि॥ (कुंभ १.६४.१०९)

Because of the transgression of your ancestors, you will obtain a base birth; you shall indeed become the daughter of this very king through a she-fish.

अष्टाविंशे भवित्री त्वं द्वापरे मत्स्ययोनिजा। एवमुक्ता पुरा तैस्त्वं जाता सत्यवती शुभा॥ (कुंभ १.६४.११०)

In the twenty-eighth (cycle), you would be born in the Dvāpara Age, from a fish's womb. Thus addressed long ago by them, you were born as the auspicious Satyavatī.

अद्रिकेत्यभिविख्याता ब्रह्मशापाद्वराप्सरा। मीनभावमनुप्राप्ता त्वं जनित्वा गता दिवम्॥ (कुंभ १.६४.१११)

You, the renowned apsaras named Adrika, because of a Brahma's curse, assumed the form of a fish, gave birth, and then went to heaven.

तस्यां जातासि सा कन्या राज्ञो वीर्येण चैवहि। तस्माद्वासवि भद्रं ते याचे वंशकरं सुतम्॥ (कुंभ १.६४.११२)

From her you were born as a daughter to the king by his prowess. Therefore, O Vāsavī, blessings upon you—I ask for a son, an heir.

सङ्गमं मम कल्याणि कुरुष्वेत्यभ्यभाषत। (नील १.६३.७२; कुंभ १.६४.११३)

He said, "O auspicious one, have union with me."

साब्रवीत्पश्य भगवन्पारावारे ऋषीन्स्थितान्। आवयोर्दृश्यतोरेभिः कथं नु स्यात्समागमः ॥ (बोरि १.५७.५८)

She said: "O lord, look—the sages are standing on the shore and in the water; while we are visible to them, how can there possibly be any union?"

एवं तयोक्तो भगवान्नीहारमसृजत्प्रभुः। येन देशः स सर्वस्तु तमोभूत इवाभवत् ॥ (बोरि १.५७.५९)

Thus addressed by her, the Blessed One, the lord, created a fog, by which the entire region became as if it were darkness.

दृष्ट्वा सृष्टं तु नीहारं ततस्तं परमर्षिणा। विस्मिता चाब्रवीत्कन्या व्रीडिता च मनस्विनी ॥ (बोरि १.५७.६०)

Having seen the fog created by the great sage, the high-minded maiden, astonished and embarrassed, spoke.

विद्धि मां भगवन्कन्यां सदा पितृवशानुगाम्। त्वत्संयोगाच्च दुष्येत कन्याभावो ममानघ ॥ (बोरि १.५७.६१)

Know me, O venerable one, to be a maiden who always obeys her father's will. And, O sinless one, my maidenhood would be defiled by union with you.

कन्यात्वे दूषिते चापि कथं शक्ष्ये द्विजोत्तम। गन्तुं गृहं गृहे चाहं धीमन् न स्थातुमुत्सहे॥ एतत्सञ्चिन्त्य भगवन्विधत्स्व यदनन्तरम् ॥ (बोरि १.५७.६२)

If my maidenhood is tainted, O best of twice-born, how will I be able to return to my father's house? Even in this house, wise one, I am unable to remain. Having considered this, revered sir, please decide what should be done next.

एवमुक्तवतीं तां तु प्रीतिमानृषिसत्तमः। उवाच मत्प्रियं कृत्वा कन्यैव त्वं भविष्यसि ॥ (बोरि १.५७.६३)

The pleased best of sages said to her, who had spoken thus: "Having done what pleases me, you shall indeed remain a maiden."

वृणीष्व च वरं भीरु यं त्वमिच्छसि भामिनि। वृथा हि न प्रसादो मे भूतपूर्वः शुचिस्मिते ॥ (बोरि १.५७.६४)

And choose a boon, gentle one—whichever you desire, radiant lady. Truly, my favour has never before been given in vain, pure-smiling one.

एवमुक्ता वरं वव्रे गात्रसौगन्ध्यमुत्तमम्। स चास्यै भगवान्प्रादान्मनसः काङ्क्षितं प्रभुः ॥ (बोरि १.५७.६५)

Thus addressed, she chose as her boon the finest fragrance of the body, and he, the mighty lord, bestowed upon her the object of her desire.

ततो लब्धवरा प्रीता स्त्रीभावगुणभूषिता। जगाम सह संसर्गमृषिणाद्भुतकर्मणा ॥ (बोरि १.५७.६६)

Then, delighted after receiving her boon and adorned with the qualities of womanhood, she united with the sage of marvelous deeds.

तेन गन्धवतीत्येव नामास्याः प्रथितं भुवि। तस्यास्तु योजनाद्गन्धमाजिघ्रन्ति नरा भुवि ॥ (बोरि १.५७.६७)

For that reason, her name became known in the world as 'Gandhavati'; and men on this earth could smell her fragrance from a yojana away.

ततो योजनगन्धेति तस्या नाम परिश्रुतम्। पराशरोऽपि भगवाञ्जगाम स्वं निवेशनम् ॥ (बोरि १.५७.६८)

Thereafter, her name became widely known as Yojanagandha, and the blessed Parāśara also returned to his own dwelling.

इति सत्यवती हृष्टा लब्ध्वा वरमनुत्तमम्। पराशरेण संयुक्ता सद्यो गर्भं सुषाव सा॥ जज्ञे च यमुनाद्वीपे पाराशर्यः स वीर्यवान् ॥ (बोरि १.५७.६९)

Thus, Satyavati, delighted at having obtained the supreme boon, was united with Parāśara and immediately conceived. The mighty son of Parāśara was born on an island in the Yamunā.

स मातरमुपस्थाय तपस्येव मनो दधे। स्मृतोऽहं दर्शयिष्यामि कृत्येष्विति च सोऽब्रवीत् ॥ (बोरि १.५७.७०)

He approached his mother and, having fixed his mind as if for austerity, said, 'When remembered, I will show myself at your tasks.'

एवं द्वैपायनो जज्ञे सत्यवत्यां पराशरात्। द्वीपे न्यस्तः स यद्बालस्तस्माद्द्वैपायनोऽभवत् ॥ (बोरि १.५७.७१)

Thus Dvaipayana was born to Satyavati by Parashara; since he was placed as a child on the island, he was therefore called Dvaipayana.

पादापसारिणं धर्मं विद्वान्स तु युगे युगे। आयुः शक्तिं च मर्त्यानां युगानुगमवेक्ष्य च ॥ (बोरि १.५७.७२)

He, being wise, in every age established Dharma that withdraws step by step, as well as the lifespan and strength of mortals, considering the progression of the ages.

ब्रह्मणो ब्राह्मणानां च तथानुग्रहकाम्यया। विव्यास वेदान्यस्माच्च तस्माद्व्यास इति स्मृतः ॥ (बोरि १.५७.७३)

Because he wished to grant favor to Brahmā and the Brāhmaṇas, he divided the Vedas; therefore, he is known as Vyāsa.

वेदानध्यापयामास महाभारतपञ्चमान्। सुमन्तुं जैमिनिं पैलं शुकं चैव स्वमात्मजम् ॥ (बोरि १.५७.७४)

He taught the Vedas, with the Mahabharata as the fifth, to Sumantu, Jaimini, Paila, and also to his own son Shuka.

प्रभुर्वरिष्ठो वरदो वैशम्पायनमेव च। संहितास्तैः पृथक्त्वेन भारतस्य प्रकाशिताः ॥ (बोरि १.५७.७५)

And the esteemed master, the most distinguished, the granter of boons—indeed, Vaiśampāyana; by them, the recensions of the Bhārata were separately revealed.

तथा भीष्मः शान्तनवो गङ्गायाममितद्युतिः। वसुवीर्यात्समभवन्महावीर्यो महायशाः ॥ (बोरि १.५७.७६)

So Bhishma, the son of Shantanu, endowed with immeasurable splendor, was born in Ganga from the energy of the Vasus, possessing great might and great fame.

वैदार्थविच्च भगवानृषिर्विप्रो महायशाः। (नील १.६३.९२; कुंभ १.६४.१३४)

The venerable sage, a brahmin, and a knower of the meaning of the Vedas, who was greatly renowned.

शूले प्रोतः पुराणर्षिरचोरश्चोरशङ्कया। अणीमाण्डव्य इति वै विख्यातः सुमहायशाः ॥ (बोरि १.५७.७७)

Ani Mandavya, the ancient sage of great fame, was impaled on a stake, though not a thief—renowned as such, on suspicion of theft.

स धर्ममाहूय पुरा महर्षिरिदमुक्तवान्। इषीकया मया बाल्यादेका विद्धा शकुन्तिका ॥ (बोरि १.५७.७८)

Once, that great sage summoned Dharma and said this: 'In my childhood, I pierced a single bird with a blade of grass.'

तत्किल्बिषं स्मरे धर्म नान्यत्पापमहं स्मरे। तन्मे सहस्रसमितं कस्मान्नेहाजयत्तपः ॥ (बोरि १.५७.७९)

O Dharma, I remember only that wrongdoing and no other sin. Why did not my austerity here overcome that, although it was equal to a thousand?

गरीयान्ब्राह्मणवधः सर्वभूतवधाद्यतः। तस्मात्त्वं किल्बिषादस्माच्छूद्रयोनौ जनिष्यसि ॥ (बोरि १.५७.८०)

The killing of a brahmin is a graver sin than the killing of all beings; therefore, because of this sin, you will be born in a śūdra womb.

तेन शापेन धर्मोऽपि शूद्रयोनावजायत। विद्वान्विदुररूपेण धार्मी तनुरकिल्बिषी ॥ (बोरि १.५७.८१)

Because of that curse, even Dharma was born in the womb of a śūdra woman, wise and righteous, taking a sinless form as Vidura.

सञ्जयो मुनिकल्पस्तु जज्ञे सूतो गवल्गणात्। सूर्याच्च कुन्तिकन्यायां जज्ञे कर्णो महारथः॥ सहजं कवचं बिभ्रत्कुण्डलोद्द्योतिताननः ॥ (बोरि १.५७.८२)

But Sañjaya, sage-like, was born as a charioteer from Gavalgana; and from the sun and Kunti's maiden, Karna the great chariot-warrior was born, bearing natural armor and with his face gleaming with earrings.

अनुग्रहार्थं लोकानां विष्णुर्लोकनमस्कृतः। वसुदेवात्तु देवक्यां प्रादुर्भूतो महायशाः ॥ (बोरि १.५७.८३)

For the sake of granting favor to the worlds, Viṣṇu—worshipped by all the worlds—was born from Vasudeva in (the womb of) Devakī, possessing great fame.

अनादिनिधनो देवः स कर्ता जगतः प्रभुः। अव्यक्तमक्षरं ब्रह्म प्रधानं निर्गुणात्मकम् ॥ (बोरि १.५७.८४)

He, the divine, without beginning or end, is the creator, the lord of the universe; he is the unmanifest, the imperishable, Brahman, the primordial matter, whose nature is beyond attributes.

आत्मानमव्ययं चैव प्रकृतिं प्रभवं परम्। पुरुषं विश्वकर्माणं सत्त्वयोगं ध्रुवाक्षरम् ॥ (बोरि १.५७.८५)

He is the imperishable self, indeed; the supreme source and original nature, the spirit; the creator of all; the essence of existence, the eternal, the imperishable one.

अनन्तमचलं देवं हंसं नारायणं प्रभुम्। धातारमजरं नित्यं तमाहुः परमव्ययम् ॥ (बोरि १.५७.८६)

They call him the infinite, unchanging deity, the Swan, Nārāyaṇa, the lord, the creator, ageless, eternal, the supreme imperishable.

कैवल्यं निर्गुणं विश्वमनादिमजमव्ययम्। (नील १.६३.१०३; कुंभ १.६४.१४५)

The Absolute, devoid of qualities, the universe, without beginning, unborn, imperishable.

पुरुषः स विभुः कर्ता सर्वभूतपितामहः। धर्मसंवर्धनार्थाय प्रजज्ञेऽन्धकवृष्णिषु ॥ (बोरि १.५७.८७)

He, the supreme person—pervading all, the creator, the grandsire of all beings—was born among the Andhakas and Vrishnis to uphold dharma.

अस्त्रज्ञौ तु महावीर्यौ सर्वशस्त्रविशारदौ। सात्यकिः कृतवर्मा च नारायणमनुव्रतौ॥ सत्यकाद्धृदिकाच्चैव जज्ञातेऽस्त्रविशारदौ ॥ (बोरि १.५७.८८)

But Satyaki and Kritavarma, mighty, skilled in all weapons, devoted followers of Narayana, were born—experts in arms—from Satyaka and Hṛidika.

भरद्वाजस्य च स्कन्नं द्रोण्यां शुक्रमवर्धत। महर्षेरुग्रतपसस्तस्माद्द्रोणो व्यजायत ॥ (बोरि १.५७.८९)

The seed of Bharadvāja, deposited in Droṇī, grew; from her, Droṇa was born—he was the son of the great sage of fierce austerity.

गौतमान्मिथुनं जज्ञे शरस्तम्बाच्छरद्वतः। अश्वत्थाम्नश्च जननी कृपश्चैव महाबलः॥ अश्वत्थामा ततो जज्ञे द्रोणादस्त्रभृतां वरः ॥ (बोरि १.५७.९०)

From Gautama, a pair was born: from the Shara-stambha, Sharadvata; Kripa, mighty in strength, and also the mother of Ashwatthaman. Then Ashwatthaman, the foremost among wielders of weapons, was born from Drona.

तथैव धृष्टद्युम्नोऽपि साक्षादग्निसमद्युतिः। वैताने कर्मणि तते पावकात्समजायत॥ वीरो द्रोणविनाशाय धनुषा सह वीर्यवान् ॥ (बोरि १.५७.९१)

Likewise, Dhṛṣṭadyumna—whose splendor equaled Agni himself, well-versed in Vaitāna rites—was born from the fire, a mighty hero with a bow, for the destruction of Droṇa.

तथैव वेद्यां कृष्णापि जज्ञे तेजस्विनी शुभा। विभ्राजमाना वपुषा बिभ्रती रूपमुत्तमम् ॥ (बोरि १.५७.९२)

Likewise, on the altar, Kṛṣṇā was born—radiant, auspicious, shining in form, and possessing supreme beauty.

प्रह्रादशिष्यो नग्नजित्सुबलश्चाभवत्ततः। तस्य प्रजा धर्महन्त्री जज्ञे देवप्रकोपनात् ॥ (बोरि १.५७.९३)

Nagnajit, a disciple of Prahlada, and then Subala were born; his offspring, Dharmahantri, was born due to the wrath of the gods.

गान्धारराजपुत्रोऽभूच्छकुनिः सौबलस्तथा। दुर्योधनस्य माता च जज्ञातेऽर्थविदावुभौ ॥ (बोरि १.५७.९४)

Shakuni, the son of Subala and prince of Gandhara, was born; and Duryodhana's mother—both of them, wise in counsel—were born as well.

कृष्णद्वैपायनाज्जज्ञे धृतराष्ट्रो जनेश्वरः। क्षेत्रे विचित्रवीर्यस्य पाण्डुश्चैव महाबलः ॥ (बोरि १.५७.९५)

From Kṛṣṇa Dvaipāyana, Dhṛtarāṣṭra, lord of men, was born, and in the field of Vicitravīrya, the mighty Pāṇḍu also.

पाण्डोस्तु जज्ञिरे पञ्च पुत्रा देवसमाः पृथक्। द्वयोः स्त्रियोर्गुणज्येष्ठस्तेषामासीद्युधिष्ठिरः ॥ (बोरि १.५७.९६)

But from Pāṇḍu, five sons, each equal to the gods, were born from two wives; among them, Yudhiṣṭhira was the foremost in virtue.

धर्माद्युधिष्ठिरो जज्ञे मारुतात्तु वृकोदरः। इन्द्राद्धनञ्जयः श्रीमान्सर्वशस्त्रभृतां वरः ॥ (बोरि १.५७.९७)

Yudhishthira was born from Dharma, Vrikodara from the Wind god, and Dhananjaya, the illustrious foremost of all wielders of weapons, from Indra.

जज्ञाते रूपसम्पन्नावश्विभ्यां तु यमावुभौ। नकुलः सहदेवश्च गुरुशुश्रूषणे रतौ ॥ (बोरि १.५७.९८)

The handsome twin sons, Nakul and Sahadeva, were born from the Ashvins; both were devoted to serving their elders.

तथा पुत्रशतं जज्ञे धृतराष्ट्रस्य धीमतः। दुर्योधनप्रभृतयो युयुत्सुः करणस्तथा ॥ (बोरि १.५७.९९)

Likewise, a hundred sons were born to the wise Dhritarashtra—beginning with Duryodhana, and including Yuyutsu and also Karṇa.

ततो दुःशासनश्चैव दुःसहश्चापि भारत। दुर्मर्षणो विकर्णश्च चित्रसेनो विविंशतिः॥ (नील १.६३.११९; कुंभ १.६४.१६१)

Then, Bhārata, there were Duḥśāsana, Duḥsaha, Durmarṣaṇa, Vikarṇa, Citrasena, and Viviṃśati.

जयः सत्यव्रतश्चैव पुरुमित्रश्च भारत। वैश्यापुत्रो युयुत्सुश्च एकादश महारथाः॥ (नील १.६३.१२०; कुंभ १.६४.१६२)

Jaya, Satyavrata, and also Purumitra, O Bhārata, as well as Yuyutsu, the son of a Vaiśya—these were the eleven great warriors.

अभिमन्युः सुभद्रायामर्जुनादभ्यजायत। स्वस्रीयो वासुदेवस्य पौत्रः पाण्डोर्महात्मनः ॥ (बोरि १.५७.१००)

Abhimanyu was born from Arjuna and Subhadra, the sister's son of Vasudeva, and the grandson of the great-souled Pandu.

पाण्डवेभ्योऽपि पञ्चभ्यः कृष्णायां पञ्च जज्ञिरे। कुमारा रूपसम्पन्नाः सर्वशस्त्रविशारदाः ॥ (बोरि १.५७.१०१)

From the five Pandavas also, five sons were born to Kṛṣṇā—youths endowed with beauty and expert in all weapons.

प्रतिविन्ध्यो युधिष्ठिरात्सुतसोमो वृकोदरात्। अर्जुनाच्छ्रुतकीर्तिस्तु शतानीकस्तु नाकुलिः ॥ (बोरि १.५७.१०२)

Prativindhya was born from Yudhishthira, Sutasoma from Bhimasena, Śrutakīrti from Arjuna, and Śatānika from Nakula.

तथैव सहदेवाच्च श्रुतसेनः प्रतापवान्। हिडिम्बायां च भीमेन वने जज्ञे घटोत्कचः ॥ (बोरि १.५७.१०३)

Likewise, the valiant Śrutasena was born to Sahadeva, and in the forest, Bhīma had Ghaṭotkaca by Hiḍimbā.

शैव्यस्य कन्यां देवकीं नामोपयेमे युधिष्ठिरः। तस्यां पुत्रं जनयामास यौधेयं नाम॥ (कुंभ १.६३.७५)

Yudhishthira married Devakī, the daughter of Shaivya. He begot a son with her, named Yaudheya.

भीमसेनस्तु वाराणस्यां काशिराजकन्यां जलन्धरां नामोपयेमे स्वयंवरस्थां। तस्यामस्य जज्ञे शर्वत्रातः॥ (कुंभ १.६३.७६)

However, Bhimasena married Jalandhara, the daughter of the king of Kashi, who was at her svayamvara in Varanasi; by her, he had a son named Sarvatraata.

नकुलस्तु खलु चैद्यां रेणुमतीं नामोदवहत्। तस्यां पुत्रं जनयामास निरमित्रं नाम॥ (कुंभ १.६३.७८)

But Nakula married Reṇumatī, the princess of Chedi, and with her begot a son named Nirmitra.

सहदेवस्तु खलु माद्रीमेव स्वयंवरे विजयां नामोदवहद्भार्याम्। तस्यां पुत्रं जनयामास सुहोत्रं नाम॥ (कुंभ १.६३.७९)

But Sahadeva, at the svayamvara of Madri, married a wife named Vijaya; and he begot on her a son named Suhotra.

अर्जुनस्तु नागकन्यायामुलूप्यामिरावन्तं नाम पुत्रं जनयामास॥ (कुंभ १.६३.८०)

Arjuna, however, begot a son named Iravan by Ulupi, the serpent maiden.

ततो मणलूरुपतिकन्यायां चित्राङ्गदायामर्जुनः पुत्रमुत्पादयामास बभ्रुवाहनं नाम। एते त्रयोदश पुत्राः पाण्डवानाम्॥ (कुंभ १.६३.८१)

Then Arjuna begot a son named Babhruvāhana on Chitrāngadā, the daughter of the lord of Maṇalūru. These are the thirteen sons of the Pāṇḍavas.

विराटस्य दुहितरमुत्तरां नामाभिमन्युरुपेयेमे। तस्यामस्य परासुर्गर्भोऽजायत॥ (कुंभ १.६३.८२)

Abhimanyu married Uttara, the daughter of Virāṭa. In her, his child was conceived.

तमुत्सङ्गे प्रतिजग्राह पृथा नियोगात्पुरुषोत्तमस्य। षाण्मासिकं गर्भमहं जीवयामि पादस्पर्शादिति वासुदेव उवाच॥ (कुंभ १.६३.८३)

Kunti received him on her lap at the command of the Supreme Person. "I will restore life to the six-month-old fetus by the touch of my foot," said Vasudeva.

अहं जीवयामि कुमारमनन्तवीर्यं जात एवायमजायत। अभिमन्योः सत्येन चेयं पृथिवी धारयत्विति वासुदेवस्य पादस्पर्शात्सजीवोऽजायत। नाम तस्याकरोत्सुभद्रा॥ (कुंभ १.६३.८४)

I will give life to the boy of limitless energy who was born immediately after birth. By the truth of Abhimanyu, may this earth be sustained—thus, by Vāsudeva’s foot touching him, he was born alive. Subhadrā gave him a name.

परिक्षीणे कुले जात उत्तरायां परंतपः। परिक्षिदभवत्तस्मात्सौभद्रात्तु यशस्विनः॥ (कुंभ १.६३.८५)

When the family line was nearly extinguished, Parikshit, the scorcher of foes, was born to Uttara. He—the glorious one—was indeed born from Subhadrā’s son.

परीक्षित्तु खलु भद्रवतीं नामोपयेमे। तस्यां तत्र भवाञ्जनमेजयः॥ (कुंभ १.६३.८६)

But Parikshit indeed married a woman named Bhadrawati; in her, you—Janamejaya—were born.

जनमेजयात्तु भवतः खलु वपुष्टमायां पुत्रौ द्वौ शतानीकः शङ्कुकर्णश्च॥ (कुंभ १.६३.८७)

But from Janamejaya, you indeed had two sons by Vapuṣṭamā: Śatānīka and Śaṅkukarṇa.

शतानीकस्तु खलु वैदेहीमुपयेमे। तस्यामस्य जज्ञे पुत्रोऽश्वमेधदत्तः॥ (कुंभ १.६३.८८)

But Shatánīka married Vaidehī, and by her he had a son named Aśvamedhadatta.

इत्येष पूरोर्वंशस्तु पाण्डवानां च कीर्तितः। पूरोर्वंशमिमं श्रुत्वा सर्वपापैः प्रमुच्यते॥ (कुंभ १.६३.८९)

Thus, the lineage of Puru and of the Pāṇḍavas has been recounted. Whoever hears this lineage of Puru is freed from all sins.

शिखण्डी द्रुपदाज्जज्ञे कन्या पुत्रत्वमागता। यां यक्षः पुरुषं चक्रे स्थूणः प्रियचिकीर्षया ॥ (बोरि १.५७.१०४)

Śikhaṇḍī was born to Drupada as a daughter, but attained manhood—Sthūṇa, a Yakṣa, made her into a man out of a wish to do her a kindness.

कुरूणां विग्रहे तस्मिन्समागच्छन्बहून्यथ। राज्ञां शतसहस्राणि योत्स्यमानानि संयुगे ॥ (बोरि १.५७.१०५)

Then, in that conflict of the Kurus, many hundreds of thousands of kings, prepared to fight in battle, assembled.

तेषामपरिमेयानि नामधेयानि सर्वशः। न शक्यं परिसङ्ख्यातुं वर्षाणामयुतैरपि॥ एते तु कीर्तिता मुख्या यैराख्यानमिदं ततम् ॥ (बोरि १.५७.१०६)

Their names are countless in every way, and even in tens of thousands of years they could not all be numbered. These, however, are the principal ones by whom this story is known.