Incredible Wisdom of Bharat!

UNION 01.053-057

01.053–057

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

śaunaka uvāca॥

Śaunaka said:

bhr̥guvaṁśātprabhr̥tyēva tvayā mē kathitaṁ mahat। ākhyānamakhilaṁ tāta sautē prītō’smi tēna tē ॥ (bōri 1.53.27)

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.

prakṣyāmi caiva bhūyastvāṁ yathāvatsūtanandana। yāṁ kathāṁ vyāsasampannāṁ tāṁ ca bhūyaḥ pracakṣva mē ॥ (bōri 1.53.28)

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

tasminparamaduṣprāpē sarpasatrē mahātmanām। karmāntarēṣu vidhivatsadasyānāṁ mahākavē ॥ (bōri 1.53.29)

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

yā babhūvuḥ kathāścitrā yēṣvarthēṣu yathātatham। tvatta icchāmahē śrōtuṁ sautē tvaṁ vai vicakṣaṇaḥ ॥ (bōri 1.53.30)

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.

sūta uvāca॥

Sūta said:

karmāntarēṣvakathayandvijā vēdāśrayāḥ kathāḥ। vyāsastvakathayannityamākhyānaṁ bhārataṁ mahat ॥ (bōri 1.53.31)

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.

śaunaka uvāca॥

Śaunaka said:

mahābhāratamākhyānaṁ pāṇḍavānāṁ yaśaskaram। janamējayēna yatpr̥ṣṭaḥ kr̥ṣṇadvaipāyanastadā ॥ (bōri 1.53.32)

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

śrāvayāmāsa vidhivattadā karmāntarēṣu saḥ। tāmahaṁ vidhivatpuṇyāṁ śrōtumicchāmi vai kathām ॥ (bōri 1.53.33)

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

manaḥsāgarasambhūtāṁ maharṣēḥ puṇyakarmaṇaḥ। kathayasva satāṁ śrēṣṭha na hi tr̥pyāmi sūtaja ॥ (bōri 1.53.34)

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.

sūta uvāca॥

The Sūta said:

hanta tē kathayiṣyāmi mahadākhyānamuttamam। kr̥ṣṇadvaipāyanamataṁ mahābhāratamāditaḥ ॥ (bōri 1.53.35)

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

tajjuṣasvōttamamatē kathyamānaṁ mayā dvija। śaṁsituṁ tanmanōharṣō mamāpīha pravartatē ॥ (bōri 1.53.36)

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.

sūta uvāca॥

The Sūta said:

śrutvā tu sarpasatrāya dīkṣitaṁ janamējayam। abhyāgacchadr̥ṣirvidvānkr̥ṣṇadvaipāyanastadā ॥ (bōri 1.54.1)

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

janayāmāsa yaṁ kālī śaktēḥ putrātparāśarāt। kanyaiva yamunādvīpē pāṇḍavānāṁ pitāmaham ॥ (bōri 1.54.2)

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.

jātamātraśca yaḥ sadya iṣṭyā dēhamavīvr̥dhat। vēdāṁścādhijagē sāṅgānsētihāsānmahāyaśāḥ ॥ (bōri 1.54.3)

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.

yaṁ nātitapasā kaścinna vēdādhyayanēna ca। na vratairnōpavāsaiśca na prasūtyā na manyunā ॥ (bōri 1.54.4)

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

vivyāsaikaṁ caturdhā yō vēdaṁ vēdavidāṁ varaḥ। parāvarajñō brahmarṣiḥ kaviḥ satyavrataḥ śuciḥ ॥ (bōri 1.54.5)

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.

yaḥ pāṇḍuṁ dhr̥tarāṣṭraṁ ca viduraṁ cāpyajījanat। śantanōḥ santatiṁ tanvanpuṇyakīrtirmahāyaśāḥ ॥ (bōri 1.54.6)

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

janamējayasya rājarṣēḥ sa tadyajñasadastadā। vivēśa śiṣyaiḥ sahitō vēdavēdāṅgapāragaiḥ ॥ (bōri 1.54.7)

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

tatra rājānamāsīnaṁ dadarśa janamējayam। vr̥taṁ sadasyairbahubhirdēvairiva puraṁdaram ॥ (bōri 1.54.8)

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

tathā mūrdhāvasiktaiśca nānājanapadēśvaraiḥ। r̥tvigbhirdēvakalpaiśca kuśalairyajñasaṁstarē ॥ (bōri 1.54.9)

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

janamējayastu rājarṣirdr̥ṣṭvā tamr̥ṣimāgatam। sagaṇō’byudyayau tūrṇaṁ prītyā bharatasattamaḥ ॥ (bōri 1.54.10)

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.

kāñcanaṁ viṣṭaraṁ tasmai sadasyānumatē prabhuḥ। āsanaṁ kalpayāmāsa yathā śakrō br̥haspatēḥ ॥ (bōri 1.54.11)

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

tatrōpaviṣṭaṁ varadaṁ dēvarṣigaṇapūjitam। pūjayāmāsa rājēndraḥ śāstradr̥ṣṭēna karmaṇā ॥ (bōri 1.54.12)

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.

pādyamācamanīyaṁ ca arghyaṁ gāṁ ca vidhānataḥ। pitāmahāya kr̥ṣṇāya tadarhāya nyavēdayat ॥ (bōri 1.54.13)

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.

pratigr̥hya ca tāṁ pūjāṁ pāṇḍavājjanamējayāt। gāṁ caiva samanujñāya vyāsaḥ prītō’bhavattadā ॥ (bōri 1.54.14)

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

tathā sampūjayitvā taṁ yatnēna prapitāmaham। upōpaviśya prītātmā paryapr̥cchadanāmayam ॥ (bōri 1.54.15)

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

bhagavānapi taṁ dr̥ṣṭvā kuśalaṁ prativēdya ca। sadasyaiḥ pūjitaḥ sarvaiḥ sadasyānabhyapūjayat ॥ (bōri 1.54.16)

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.

tatastaṁ satkr̥taṁ sarvaiḥ sadasyairjanamējayaḥ। idaṁ paścāddvijaśrēṣṭhaṁ paryapr̥cchatkr̥tāñjaliḥ ॥ (bōri 1.54.17)

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

kurūṇāṁ pāṇḍavānāṁ ca bhavānpratyakṣadarśivān। tēṣāṁ caritamicchāmi kathyamānaṁ tvayā dvija ॥ (bōri 1.54.18)

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

kathaṁ samabhavadbhēdastēṣāmakliṣṭakarmaṇām। tacca yuddhaṁ kathaṁ vr̥ttaṁ bhūtāntakaraṇaṁ mahat ॥ (bōri 1.54.19)

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?

pitāmahānāṁ sarvēṣāṁ daivēnāviṣṭacētasām। kārtsnyēnaitatsamācakṣva bhagavankuśalō hyasi ॥ (bōri 1.54.20)

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

tasya tadvacanaṁ śrutvā kr̥ṣṇadvaipāyanastadā। śaśāsa śiṣyamāsīnaṁ vaiśampāyanamantikē ॥ (bōri 1.54.21)

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

kurūṇāṁ pāṇḍavānāṁ ca yathā bhēdō’bhavatpurā। tadasmai sarvamācakṣva yanmattaḥ śrutavānasi ॥ (bōri 1.54.22)

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

gurōrvacanamājñāya sa tu viprarṣabhastadā। ācacakṣē tataḥ sarvamitihāsaṁ purātanam ॥ (bōri 1.54.23)

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

tasmai rājñē sadasyēbhyaḥ kṣatriyēbhyaśca sarvaśaḥ। bhēdaṁ rājyavināśaṁ ca kurupāṇḍavayōstadā ॥ (bōri 1.54.24)

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.

vaiśampāyana uvāca॥

Vaiśaṃpāyana said.

guravē prāṅnamaskr̥tya manōbuddhisamādhibhiḥ। sampūjya ca dvijānsarvāṁstathānyānviduṣō janān ॥ (bōri 1.55.1)

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

maharṣēḥ sarvalōkēṣu viśrutasyāsya dhīmataḥ। pravakṣyāmi mataṁ kr̥tsnaṁ vyāsasyāmitatējasaḥ ॥ (bōri 1.55.2)

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

śrōtuṁ pātraṁ ca rājaṁstvaṁ prāpyēmāṁ bhāratīṁ kathām। gurōrvaktuṁ parispandō mudā prōtsāhatīva mām ॥ (bōri 1.55.3)

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.

śr̥ṇu rājanyathā bhēdaḥ kurupāṇḍavayōrabhūt। rājyārthē dyūtasambhūtō vanavāsastathaiva ca ॥ (bōri 1.55.4)

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.

yathā ca yuddhamabhavatpr̥thivīkṣayakārakam। tattē’haṁ sampravakṣyāmi pr̥cchatē bharatarṣabha ॥ (bōri 1.55.5)

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.

mr̥tē pitari tē vīrā vanādētya svamandiram। nacirādiva vidvāṁsō vēdē dhanuṣi cābhavan ॥ (bōri 1.55.6)

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.

tāṁstathā rūpavīryaujaḥsampannānpaurasaṁmatān। nāmr̥ṣyankuravō dr̥ṣṭvā pāṇḍavāñśrīyaśōbhr̥taḥ ॥ (bōri 1.55.7)

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.

tatō duryōdhanaḥ krūraḥ karṇaśca sahasaubalaḥ। tēṣāṁ nigrahanirvāsānvividhāṁstē samācaran ॥ (bōri 1.55.8)

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

tatō duryōdhanaḥ śūraḥ kuliṅgasya matē sthitaḥ। pāṇḍavānvividhōpāyai rājyahētōrapīḍayat॥ (nīla 1.61.9)

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

dadāvatha viṣaṁ pāpō bhīmāya dhr̥tarāṣṭrajaḥ। jarayāmāsa tadvīraḥ sahānnēna vr̥kōdaraḥ ॥ (bōri 1.55.9)

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

pramāṇakōṭyāṁ saṁsuptaṁ punarbaddhvā vr̥kōdaram। tōyēṣu bhīmaṁ gaṅgāyāḥ prakṣipya puramāvrajat ॥ (bōri 1.55.10)

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.

yadā prabuddhaḥ kauntēyastadā sañchidya bandhanam। udatiṣṭhanmahārāja bhīmasēnō gatavyathaḥ ॥ (bōri 1.55.11)

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

āśīviṣaiḥ kr̥ṣṇasarpaiḥ suptaṁ cainamadaṁśayat। sarvēṣvēvāṅgadēśēṣu na mamāra ca śatruhā ॥ (bōri 1.55.12)

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

tēṣāṁ tu viprakārēṣu tēṣu tēṣu mahāmatiḥ। mōkṣaṇē pratighātē ca vidurō’vahitō’bhavat ॥ (bōri 1.55.13)

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

svargasthō jīvalōkasya yathā śakraḥ sukhāvahaḥ। pāṇḍavānāṁ tathā nityaṁ vidurō’pi sukhāvahaḥ ॥ (bōri 1.55.14)

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.

yadā tu vividhōpāyaiḥ saṁvr̥tairvivr̥tairapi। nāśaknōdvinihantuṁ tāndaivabhāvyartharakṣitān ॥ (bōri 1.55.15)

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...

tataḥ saṁmantrya sacivairvr̥ṣaduḥśāsanādibhiḥ। dhr̥tarāṣṭramanujñāpya jātuṣaṁ gr̥hamādiśat ॥ (bōri 1.55.16)

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

tatra tānvāsayāmāsa pāṇḍavānamitaujasaḥ। adāhayacca visrabdhānpāvakēna punastadā ॥ (bōri 1.55.17)

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

vidurasyaiva vacanātkhanitrī vihitā tataḥ। mōkṣayāmāsa yōgēna tē muktāḥ prādravanbhayāt ॥ (bōri 1.55.18)

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

tatō mahāvanē ghōrē hiḍimbaṁ nāma rākṣasam। bhīmasēnō’vadhītkruddhō bhuvi bhīmaparākramaḥ ॥ (bōri 1.55.19)

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

atha sandhāya tē vīrā ēkacakrāṁ vrajaṁstadā। brahmarūpadharā bhūtvā mātrā saha parantapāḥ ॥ (bōri 1.55.20)

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.

tatra tē brāhmaṇārthāya bakaṁ hatvā mahābalam। brāhmaṇaiḥ sahitā jagmuḥ pāñcālānāṁ puraṁ tataḥ ॥ (bōri 1.55.21)

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.

tē tatra draupadīṁ labdhvā parisaṁvatsarōṣitāḥ। viditā hāstinapuraṁ pratyājagmurariṁdamāḥ ॥ (bōri 1.55.22)

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

ta uktā dhr̥tarāṣṭrēṇa rājñā śāntanavēna ca। bhrātr̥bhirvigrahastāta kathaṁ vō na bhavēditi ॥ asmābhiḥ khāṇḍavaprasthē yuṣmadvāsō’nucintitaḥ ॥ (bōri 1.55.23)

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.'

tasmājjanapadōpētaṁ suvibhaktamahāpatham। vāsāya khāṇḍavaprasthaṁ vrajadhvaṁ gatamanyavaḥ ॥ (bōri 1.55.24)

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

tayōstē vacanājjagmuḥ saha sarvaiḥ suhr̥jjanaiḥ। nagaraṁ khāṇḍavaprasthaṁ ratnānyādāya sarvaśaḥ ॥ (bōri 1.55.25)

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

tatra tē nyavasanrājansaṁvatsaragaṇānbahūn। vaśē śastrapratāpēna kurvantō’nyānmahīkṣitaḥ ॥ (bōri 1.55.26)

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

ēvaṁ dharmapradhānāstē satyavrataparāyaṇāḥ। apramattōtthitāḥ kṣāntāḥ pratapantō’hitāṁstadā ॥ (bōri 1.55.27)

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

ajayadbhīmasēnastu diśaṁ prācīṁ mahābalaḥ। udīcīmarjunō vīraḥ pratīcīṁ nakulastathā ॥ (bōri 1.55.28)

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

dakṣiṇāṁ sahadēvastu vijigyē paravīrahā। ēvaṁ cakrurimāṁ sarvē vaśē kr̥tsnāṁ vasundharām ॥ (bōri 1.55.29)

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

pañcabhiḥ sūryasaṅkāśaiḥ sūryēṇa ca virājatā। ṣaṭsūryēvābabhau pr̥thvī pāṇḍavaiḥ satyavikramaiḥ ॥ (bōri 1.55.30)

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

tatō nimittē kasmiṁściddharmarājō yudhiṣṭhiraḥ। vanaṁ prasthāpayāmāsa bhrātaraṁ vai dhanañjayam ॥ (bōri 1.55.31)

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

sa vai saṁvatsaraṁ pūrṇaṁ māsaṁ caikaṁ vanē’vasat। tatō’gacchaddhr̥ṣīkēśaṁ dvāravatyāṁ kadācana ॥ (bōri 1.55.32)

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

tīrthayātrāṁ ca kr̥tavānnāgakanyāmavāpa ca। pāṇḍyasya tanayāṁ labdhvā tatra tābhyāṁsahōṣitaḥ॥ (kuṁbha 1.61.44)

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.

labdhavāṁstatra bībhatsurbhāryāṁ rājīvalōcanām। anujāṁ vāsudēvasya subhadrāṁ bhadrabhāṣiṇīm ॥ (bōri 1.55.33)

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

sā śacīva mahēndrēṇa śrīḥ kr̥ṣṇēnēva saṅgatā। subhadrā yuyujē prītā pāṇḍavēnārjunēna ha ॥ (bōri 1.55.34)

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

atarpayacca kauntēyaḥ khāṇḍavē havyavāhanam। bībhatsurvāsudēvēna sahitō nr̥pasattama ॥ (bōri 1.55.35)

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

nātibhārō hi pārthasya kēśavēnābhavatsaha। vyavasāyasahāyasya viṣṇōḥ śatruvadhēṣviva ॥ (bōri 1.55.36)

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.

pārthāyāgnirdadau cāpi gāṇḍīvaṁ dhanuruttamam। iṣudhī cākṣayairbāṇai rathaṁ ca kapilakṣaṇam ॥ (bōri 1.55.37)

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

mōkṣayāmāsa bībhatsurmayaṁ tatra mahāsuram। sa cakāra sabhāṁ divyāṁ sarvaratnasamācitām ॥ (bōri 1.55.38)

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

tasyāṁ duryōdhanō mandō lōbhaṁ cakrē sudurmatiḥ। tatō’kṣairvañcayitvā ca saubalēna yudhiṣṭhiram ॥ (bōri 1.55.39)

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

vanaṁ prasthāpayāmāsa sapta varṣāṇi pañca ca। ajñātamēkaṁ rāṣṭrē ca tathā varṣaṁ trayōdaśam ॥ (bōri 1.55.40)

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.

tataścaturdaśē varṣē yācamānāḥ svakaṁ vasu। nālabhanta mahārāja tatō yuddhamavartata ॥ (bōri 1.55.41)

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

tatastē sarvamutsādya hatvā duryōdhanaṁ nr̥pam। rājyaṁ vidrutabhūyiṣṭhaṁ pratyapadyanta pāṇḍavāḥ ॥ (bōri 1.55.42)

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

iṣṭvā kratūṁśca vividhānaśvamēdhādikānbahūn॥ (kuṁbha 1.61.55)

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

dhr̥tarāṣṭrē gatē svargaṁ vidurē pañcatāṁ gatē। gamayitvā kriyāṁ svargyāṁ rājñāmamitatējasām॥ (kuṁbha 1.61.56)

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...

svaṁ dhāma yātē vārṣṇēyē kr̥ṣṇadārānprarakṣya ca। mahāprasthānikaṁ kr̥tvā gatāḥ svargamanuttamam॥ (kuṁbha 1.61.57)

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.

ēvamētatpurāvr̥ttaṁ tēṣāmakliṣṭakarmaṇām। bhēdō rājyavināśaśca jayaśca jayatāṁ vara ॥ (bōri 1.55.43)

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.

janamējaya uvāca॥

Janamejaya said:

kathitaṁ vai samāsēna tvayā sarvaṁ dvijōttama। mahābhāratamākhyānaṁ kurūṇāṁ caritaṁ mahat ॥ (bōri 1.56.1)

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

kathāṁ tvanagha citrārthāmimāṁ kathayati tvayi। vistaraśravaṇē jātaṁ kautūhalamatīva mē ॥ (bōri 1.56.2)

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

sa bhavānvistarēṇēmāṁ punarākhyātumarhati। na hi tr̥pyāmi pūrvēṣāṁ śr̥ṇvānaścaritaṁ mahat ॥ (bōri 1.56.3)

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

na tatkāraṇamalpaṁ hi dharmajñā yatra pāṇḍavāḥ। avadhyānsarvaśō jaghnuḥ praśasyantē ca mānavaiḥ ॥ (bōri 1.56.4)

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.

kimarthaṁ tē naravyāghrāḥ śaktāḥ santō hyanāgasaḥ। prayujyamānānsaṅklēśānkṣāntavantō durātmanām ॥ (bōri 1.56.5)

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

kathaṁ nāgāyutaprāṇō bāhuśālī vr̥kōdaraḥ। parikliśyannapi krōdhaṁ dhr̥tavānvai dvijōttama ॥ (bōri 1.56.6)

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

kathaṁ sā draupadī kr̥ṣṇā kliśyamānā durātmabhiḥ। śaktā satī dhārtarāṣṭrānnādahadghōracakṣuṣā ॥ (bōri 1.56.7)

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?

kathaṁ vyatikramandyūtē pārthau mādrīsutau tathā। anuvrajannaravyāghraṁ vañcyamānaṁ durātmabhiḥ ॥ (bōri 1.56.8)

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?

kathaṁ dharmabhr̥tāṁ śrēṣṭhaḥ sutō dharmasya dharmavit। anarhaḥ paramaṁ klēśaṁ sōḍhavānsa yudhiṣṭhiraḥ ॥ (bōri 1.56.9)

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

kathaṁ ca bahulāḥ sēnāḥ pāṇḍavaḥ kr̥ṣṇasārathiḥ। asyannēkō’nayatsarvāḥ pitr̥lōkaṁ dhanañjayaḥ ॥ (bōri 1.56.10)

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?

ētadācakṣva mē sarvaṁ yathāvr̥ttaṁ tapōdhana। yadyacca kr̥tavantastē tatra tatra mahārathāḥ ॥ (bōri 1.56.11)

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

vaiśampāyana uvāca। kṣaṇaṁ kuru mahārāja vipulō’yamanukramaḥ। puṇyākhyānasya vaktavyaḥ kr̥ṣṇadvaipāyanēritaḥ॥ (nīla 1.62.12)

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.

vaiśampāyana uvāca॥

Vaiśampāyana said:

maharṣēḥ sarvalōkēṣu pūjitasya mahātmanaḥ। pravakṣyāmi mataṁ kr̥tsnaṁ vyāsasyāmitatējasaḥ ॥ (bōri 1.56.12)

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

idaṁ śatasahasraṁ hi ślōkānāṁ puṇyakarmaṇām। satyavatyātmajēnēha vyākhyātamamitaujasā ॥ (bōri 1.56.13)

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

upākhyānaiḥ saha jñēyaṁ śrāvyaṁ bhāratamuttamam। saṁkṣēpēṇa tu vakṣyāmi sarvamētannarādhipa॥ (kuṁbha 1.62.15)

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

adhyāyānāṁ sahasrē dvē parvaṇāṁ śatamēva ca। ślōkānāṁ tu sahasrāṇi navatiśca daśaiva ca। tatō’ṣṭādaśabhiḥ parvaiḥ saṁgr̥hītaṁ maharṣiṇā॥ (kuṁbha 1.62.16)

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.

ya idaṁ śrāvayēdvidvānyaścēdaṁ śr̥ṇuyānnaraḥ। tē brahmaṇaḥ sthānamētya prāpnuyurdēvatulyatām ॥ (bōri 1.56.14)

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.

idaṁ hi vēdaiḥ samitaṁ pavitramapi cōttamam। śrāvyāṇāmuttamaṁ cēdaṁ purāṇamr̥ṣisaṁstutam ॥ (bōri 1.56.15)

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

asminnarthaśca dharmaśca nikhilēnōpadiśyatē। itihāsē mahāpuṇyē buddhiśca parinaiṣṭhikī ॥ (bōri 1.56.16)

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

akṣudrāndānaśīlāṁśca satyaśīlānanāstikān। kārṣṇaṁ vēdamimaṁ vidvāñśrāvayitvārthamaśnutē ॥ (bōri 1.56.17)

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.

bhrūṇahatyākr̥taṁ cāpi pāpaṁ jahyādasaṁśayam। itihāsamimaṁ śrutvā puruṣō’pi sudāruṇaḥ ॥ (bōri 1.56.18)

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

mucyatē sarvapāpēbhyō rāhuṇā candramā yathā। (nīla 1.62.20)

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

jayō nāmētihāsō’yaṁ śrōtavyō vijigīṣuṇā। mahīṁ vijayatē sarvāṁ śatrūṁścāpi parājayēt ॥ (bōri 1.56.19)

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

idaṁ puṁsavanaṁ śrēṣṭhamidaṁ svastyayanaṁ mahat। mahiṣīyuvarājābhyāṁ śrōtavyaṁ bahuśastathā ॥ (bōri 1.56.20)

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.

vīraṁ janayatē putraṁ kanyāṁ vā rājyabhāginīm॥ (nīla 1.62.22)

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

arthaśāstramidaṁ puṇyaṁ dharmaśāstramidaṁ param। mōkṣaśāstramidaṁ prōktaṁ vyāsēnāmitabuddhinā ॥ (bōri 1.56.21)

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

sampratyācakṣatē caiva ākhyāsyanti tathāparē। putrāḥ śuśrūṣavaḥ santi prēṣyāśca priyakāriṇaḥ ॥ (bōri 1.56.22)

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

śarīrēṇa kr̥taṁ pāpaṁ vācā ca manasaiva ca। sarvaṁ tattyajati kṣipramidaṁ śr̥ṇvannaraḥ sadā ॥ (bōri 1.56.23)

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

bhāratānāṁ mahajjanma śr̥ṇvatāmanasūyatām। nāsti vyādhibhayaṁ tēṣāṁ paralōkabhayaṁ kutaḥ ॥ (bōri 1.56.24)

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?

dhanyaṁ yaśasyamāyuṣyaṁ svargyaṁ puṇyaṁ tathaiva ca। kr̥ṣṇadvaipāyanēnēdaṁ kr̥taṁ puṇyacikīrṣuṇā ॥ (bōri 1.56.25)

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

kīrtiṁ prathayatā lōkē pāṇḍavānāṁ mahātmanām। anyēṣāṁ kṣatriyāṇāṁ ca bhūridraviṇatējasām ॥ (bōri 1.56.26)

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

sarvavidyāvadātānāṁ lōkē prathitakarmaṇām। ya idaṁ mānavō lōkē puṇyārthē brāhmaṇāñchucīn॥ (nīla 1.62.29)

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...

śrāvayēta mahāpuṇyaṁ tasya dharmaḥ sanātanaḥ। kurūṇāṁ prathitaṁ vaṁśaṁ kīrtayansatataṁ śuciḥ॥ (nīla 1.62.30)

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

vaṁśamāpnōti vipulaṁ lōkē pūjyatamō bhavēt। yō’dhītē bhārataṁ puṇyaṁ brāhmaṇō niyatavrataḥ॥ (nīla 1.62.31)

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

caturō vārṣikānmāsānsarvapāpaiḥ pramucyatē। vijñēyaḥ sa ca vēdānāṁ pāragō bhārataṁ paṭhan॥ (nīla 1.62.32)

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.

dēvā rājarṣayō hyatra puṇyā brahmarṣayastathā। kīrtyantē dhūtapāpmānaḥ kīrtyatē kēśavastathā॥ (nīla 1.62.33)

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

bhagavāṁścāpi dēvēśō yatra dēvī ca kīrtyatē। anēkajananō yatra kārtikēyasya sambhavaḥ॥ (nīla 1.62.34)

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...

brāhmaṇānāṁ gavāṁ caiva māhātmyaṁ yatra kīrtyatē। sarvaśrutisamūhō’yaṁ śrōtavyō dharmabuddhibhiḥ॥ (nīla 1.62.35)

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.

yathā samudrō bhagavānyathā ca himavāngiriḥ। khyātāvubhau ratnanidhī tathā bhāratamucyatē ॥ (bōri 1.56.27)

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).

śrāvyaṁ śrutisukhaṁ caiva pāvanaṁ śīlavardhanam॥ (nīla 1.62.49)

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

ya idaṁ bhārataṁ rājanvācakāya prayacchati। tēna sarvā mahī dattā bhavētsāgaramēkhalā॥ (nīla 1.62.50)

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

pārikṣitakathāṁ divyāṁ puṇyāya vijayāya ca। kathyamānāṁ mayā kr̥tsnāṁ śr̥ṇu harṣakarīmimām॥ (nīla 1.62.51)

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

ya idaṁ śrāvayēdvidvānbrāhmaṇāniha parvasu। dhūtapāpmā jitasvargō brahmabhūyaṁ sa gacchati ॥ (bōri 1.56.28)

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

yaścēdaṁ śrāvayēcchrāddhē brāhmaṇānpādamantataḥ। akṣayyaṁ tasya tacchrāddhamupatiṣṭhētpitr̥napi ॥ (bōri 1.56.29)

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.

ahnā yadēnaścājñānātprakarōti naraścaran। tanmahābhāratākhyānaṁ śrutvaiva pravilīyatē ॥ (bōri 1.56.30)

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

bhāratānāṁ mahajjanma mahābhāratamucyatē। niruktamasya yō vēda sarvapāpaiḥ pramucyatē ॥ (bōri 1.56.31)

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

mahatō hyēnasō martyānmōcayēdanukīrtitaḥ। (nīla 1.62.41)

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

tribhirvarṣaiḥ sadōtthāyī kr̥ṣṇadvaipāyanō muniḥ। mahābhāratamākhyānaṁ kr̥tavānidamuttamam ॥ (bōri 1.56.32)

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

nityōtthitaḥ śuciḥ śaktō mahābhāratamāditaḥ। tapō niyamamāsthāya kr̥tamētanmaharṣiṇā॥ (nīla 1.62.42)

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.

tasmānniyamasaṁyuktaiḥ śrōtavyaṁ brāhmaṇairidam। kr̥ṣṇaprōktāmimāṁ puṇyāṁ bhāratīmuttamāṁ kathām॥ (nīla 1.62.43)

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

śrāvayiṣyanti yē viprā yē ca śrōṣyanti mānavāḥ। sarvathā vartamānā vai na tē śōcyāḥ kr̥tākr̥taiḥ॥ (nīla 1.62.44)

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.

narēṇa dharmakāmēna sarvaḥ śrōtavya ityapi। nikhilēnētihāsō’yaṁ tataḥ siddhimavāpnuyāt॥ (nīla 1.62.45)

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

na tāṁ svargagatiṁ prāpya tuṣṭiṁ prāpnōti mānavaḥ। yāṁ śrutvaivaṁ mahāpuṇyamitihāsamupāśnutē॥ (nīla 1.62.46)

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.

śr̥ṇvañśrāddhaḥ puṇyaśīlaḥ śrāvayaṁścēdamadbhutam। naraḥ phalamavāpnōti rājasūyāśvamēdhayōḥ॥ (nīla 1.62.47)

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.

dharmē cārthē ca kāmē ca mōkṣē ca bharatarṣabha। yadihāsti tadanyatra yannēhāsti na tatkvacit ॥ (bōri 1.56.33)

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.

śr̥ṇu kīrtayatastanma itihāsaṁ purātanam॥ (kuṁbha 1.62.56)

Listen as I recount this ancient account.

vaiśampāyana uvāca। pūrōrvaṁśamahaṁ dhanyaṁ rājñāmamitatējasām। pravakṣyāmi pitr̥̄ṇāṁ tē tēṣāṁ nāmāni mē śr̥mu॥ (kuṁbha 1.63.1)

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.

avyaktaprabhavō brahmā śāśvatō nitya avyayaḥ। tasmānmarīciḥ saṁjajñē dakṣaścaiva prajāpatiḥ॥ (kuṁbha 1.63.2)

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

aṅguṣṭhāddakṣamasr̥jaccakṣurbhyāṁ ca marīcinam। marīcēḥ kaśyapaḥ putrō dakṣasya duhitā’’ditiḥ॥ (kuṁbha 1.63.3)

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

adityāṁ kaśyapādvivasthān। vivasvatō manurmanōrilā॥ (kuṁbha 1.63.4)

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

ilāyāḥ purūravāḥ। purūravasa āyuḥ। āyuṣō nahuṣaḥ। nahuṣasya yayātiḥ॥ (kuṁbha 1.63.5)

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

yayātērdvē bhāryē babhūvatuḥ। uśanasō duhitā dēvayānī vr̥ṣaparvaṇaśca duhitā śarmiṣṭhā nāma॥ (kuṁbha 1.63.6)

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

tatrānuvaṁśō bhavati। yaduṁ ca turvasuṁ caiva dēvayānī vyajāyata। druhyaṁ cānuṁ ca pūruṁ ca śarmiṣṭhā vārṣaparvaṇī॥ (kuṁbha 1.63.7)

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

tatra yadōryādavāḥ। pūrōḥ pauravāḥ। pūrōrbhāryā kausalyā babhūva। tasyāmasya jajñē janamējayaḥ॥ (kuṁbha 1.63.8)

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

sa trīnhayamēdhānājahāra। viśvajitā cēṣṭvā vanaṁ pravivēśa॥ (kuṁbha 1.63.9)

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

janamējayastu sunandāṁ nāmōpayēmē māgadhīṁ। tasyāmasya jajñē prācīnvān॥ (kuṁbha 1.63.10)

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

yaḥ prācīṁ diśaṁ jigāya। yāvatsūryādayāt tattasya prācīnatvam॥ (kuṁbha 1.63.11)

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

prācīnvāṁstu khalvāśmakīmupayēmē yādavīm। tasyāmasya jajñē śasyātiḥ॥ (kuṁbha 1.63.12)

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

śayyātistu triśaṅkōrduhitaraṁ varāṅgīṁ nāmōpayēmē tasyāmasya jajñē’haṁyātiḥ॥ (kuṁbha 1.63.13)

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

ahaṁyātistu khalu kr̥tavīryaduhitaraṁ bhānumatīṁ nāmōpayēmē। tasyāmasya jajñē sārvabhaumaḥ॥ (kuṁbha 1.63.14)

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

sārvabhaumastu khalu jitvā’’jahāra kaikayīṁ sundarāṁ nāma tāmupayēmē। tasyāmasya jajñē jayatsēnaḥ॥ (kuṁbha 1.63.15)

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

jayatsēnastu khalu vaidarbhīmupayēmē suśravāṁ nāma। tasyāmasya jajñē’parācīnaḥ॥ (kuṁbha 1.63.16)

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

aparācīnastu khalu vaidarbhīmaparāmupayēmē maryādāṁ nāma। tasyāmasya jajñē’rihaḥ॥ (kuṁbha 1.63.17)

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

arihaḥ khalvāṅgīmupēyēmē। tasyāmasya jajñē mahābhaumaḥ॥ (kuṁbha 1.63.18)

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

mahābhaumastu khalu prasēnajidduhitaramupayēmē suyajñāṁ nāma। tasyāmasya jajñē ayutānāyī॥ (kuṁbha 1.63.19)

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

yaḥ puruṣamēdhē puruṣāṇāmayutamānayattattasyāyutānāyitvam॥ (kuṁbha 1.63.20)

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

ayutānāyī tu khalu pr̥thuśravasō duhitaramupayēmē bhāsāṁ nāma। tasyāmasya jajñē’krōdhanaḥ॥ (kuṁbha 1.63.21)

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

akrōdhanastu khalu kāliṅgīṁ kaṇḍūṁ nāmōpayēmē। tasyāmasya jajñē dēvātithiḥ॥ (kuṁbha 1.63.22)

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

dēvātithistu khalu vaidarbhīmupayēmē maryādāṁ nāma tasyāmasya jajñē r̥caḥ॥ (kuṁbha 1.63.23)

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

r̥castu khalu vāmadēvyāmaṅgarājakanyāyāmr̥kṣaṁ putramajījanat॥ (kuṁbha 1.63.24)

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

r̥kṣastu khalu takṣakaduhitaraṁ jvalantīṁ nāmōpayēmē। tasyāmantyanāramutpādayāmāsa॥ (kuṁbha 1.63.25)

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

antyanārastu khalu sarasvatyāṁ dvādaśavārṣikaṁ satramājahāra। tamudavasānē sarasvatyabhigamya bhartāraṁ varayāmāsa॥ (kuṁbha 1.63.26)

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

tasyāṁ putraṁ janayāmāsa trasnuṁ nāma। atrānuvaṁśō bhavati॥ (kuṁbha 1.63.27)

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

trasnuṁ sarasvatī putramantyanārādajījanat। ililaṁ janayāmāsa kālindyāṁtrasnurātmajam॥ (kuṁbha 1.63.28)

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

ililastu rathantaryāṁ duṣyantādīnpañca putrānajījanat॥ (kuṁbha 1.63.29)

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

duṣyantastu lākṣīṁ nāma bhāgīrathīmupayēmē tasyāmasya jajñē janamējayaḥ॥ (kuṁbha 1.63.30)

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

saēva duṣyantō viśvāmitraduhitaraṁ śakuntalāṁ nāmōpayēmē। tasyāmasya jajñē bharataḥ॥ (kuṁbha 1.63.31)

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

tatrēmau ślōkau bhavataḥ। mātā bhastrā pituḥ putrō yasmājjātaḥ sa ēva saḥ। bharasva putraṁ dauṣyantiṁ satyamāha śakuntalā॥ (kuṁbha 1.63.32)

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.

rētōdhāḥ putra unnayati naradēva yamakṣayāt। tvaṁ cāsya dhātā garbhasya satyamāha śakuntalā॥ (kuṁbha 1.63.33)

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.

tatō’sya bharatatvam। bharatastu khalu kāśēyīṁ sārvasēnīmupayēmē sunandāṁ nāma। tasyāmasya jajñē bhumanyuḥ॥ (kuṁbha 1.63.34)

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

bhumanyustu khalu dāśārhīmupayēmē suvarṇāṁ nāma। tasyāmasya jajñē suhōtraḥ॥ (kuṁbha 1.63.35)

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

suhōtrastu khalvaikṣvākīmupayēmē jayantīṁ nāma। tasyāmasya jajñē hastī। ya idaṁ puraṁ nirmāpayāmāsa॥ (kuṁbha 1.63.36)

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

tasmāddhāstinapuratvam। hastī khalu traigartīmupayēmē yaśōdāṁ nāma tasyāmasya jajñē vikuñjataḥ॥ (kuṁbha 1.63.37)

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

vikuñjanastu khalu dāśārhīmupayēmē sundarāṁ nāma। tasyāmasya jajñē’jamīḍhaḥ॥ (kuṁbha 1.63.38)

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

ajamīḍhasya tu caturviṁśatiputraśataṁ babhūva। kaikayyāṁ nāgāyāṁ gāndhāryāṁ vimalāyāmr̥kṣāyāmiti॥ (kuṁbha 1.63.39)

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

pr̥thagvaṁśakartārō nr̥patayaḥ। tatra ajamīḍhādr̥kṣāyāṁ saṁvaraṇō jajñē sa vaṁśakaraḥ॥ (kuṁbha 1.63.40)

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

savaraṇastu vaivasvatīṁ tapatīṁ nāmōpayēmē। tasyāmasya jajñē kuruḥ॥ (kuṁbha 1.63.41)

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

kurustu khalu dāśārhīmupayēmē śubhāṅgīṁ nāma। tasyāmasya jajñē vidūrathaḥ॥ (kuṁbha 1.63.42)

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

vidūrathastu khalu māgadhīmupayēmē saṁpriyāṁ nāma। tasyāmasya jajñē’naśvān॥ (kuṁbha 1.63.43)

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

anaśvāṁstu khalu māgadhīmupayēmē’mr̥tāṁ nāma। tasyāmasya jajñē parikṣit॥ (kuṁbha 1.63.44)

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

parikṣitkhalu bāhukāmupayēmē suvēṣāṁ nāma। tasyāmasya jajñē bhīmasēnaḥ॥ (kuṁbha 1.63.45)

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

bhīmasēnastu khalu kaikayīmupayēmē sukumārīṁ nāma। tasyāmasya jajñē pariśravāḥ॥ (kuṁbha 1.63.46)

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

yamāhuḥ pratīpa iti। pratīpastu khalu śaibyāmupayēmē sunandīṁ nāma। tasyāṁ trīnputrānutpādayāmāsa dēvāpiṁ śantanuṁ bāhlīkaṁ cēti॥ (kuṁbha 1.63.47)

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

dēvāpistu khalu bāla ēvāraṇyaṁ pravivēśa। śantanustu mahīpālō’bhavat॥ (kuṁbha 1.63.48)

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

tatra ślōkō bhavati। yaṁ yaṁ karābhyāṁ spr̥śati jīrṇaṁ sa sukhamaśnutē। punaryuvā ca bhavati tasmāttaṁ śantanuṁ viduḥ॥ (kuṁbha 1.63.49)

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.

tadasya śantanutvaṁ। śantanustu khalu gaṅgāṁ bhāgīrathīmupayēmē tasyāmasya jajñē dēvavrataḥ। yamāhurbhīṣma iti॥ (kuṁbha 1.63.50)

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

bhīṣmastu khalu pituḥ priyacikīrṣayā satyavatīmānayāmāsa mātaraṁ। yāmāhuḥ kālīti॥ (kuṁbha 1.63.51)

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

tasyāṁ pūrvaṁ purāśarātkanyāgarbhō dvaipāyanaḥ। tasyāmēva śantanōrdvau putrau babhūvatuḥ citrāṅgadō vicitravīryaśca॥ (kuṁbha 1.63.52)

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.

citrāṅgadastu prāptarājya ēva gandharvēṇa nihr̥taḥ। tatō vicitravīryō rājā babhūva॥ (kuṁbha 1.63.53)

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

vicitravīryastu khalukāśirājasya sutē ambikāmbālikē udavahat। vicitravīryō’nutpannāpatya ēva vidēhatvaṁ prāptaḥ॥ (kuṁbha 1.63.54)

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

tataḥ satyavatī cintayāmāsa kathaṁ nu khalu śantanōḥ piṇḍavicchēdō na syāditi॥ (kuṁbha 1.63.55)

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

sātha dvaipāyanaṁ cintayāmāsa sō’grataḥ sthitaḥ kiṁ karavāṇīti। taṁ satyavatyuvāca bhrātā tē’napatya ēva svargataḥ tasyārthē’patyamutpādayēti॥ (kuṁbha 1.63.56)

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."

sa paramityuvāca sa tatra trīnputrānutpādayāmāsa dhr̥tarāṣṭraṁ pāṇḍuṁ viduraṁ cēti॥ (kuṁbha 1.63.57)

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

dhr̥tarāṣṭrātputraśataṁ babhūva gāndhāryāṁ varadānāddvaipāyanasya tēṣāṁ ca dhārtarāṣṭrāṇāṁ catvāraḥ pradhānāḥ duryōdhanō duśśāsanō vikarṇaścitrasēnaścēti॥ (kuṁbha 1.63.58)

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.

vaiśampāyana uvāca॥

Vaiśaṃpāyana said.

rājōparicarō nāma dharmanityō mahīpatiḥ। babhūva mr̥gayāṁ gantuṁ sa kadāciddhr̥tavrataḥ ॥ (bōri 1.57.1)

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

sa cēdiviṣayaṁ ramyaṁ vasuḥ paurava-nandanaḥ। indrōpadēśāt jagrāha grahaṇīyaṁ mahīpatiḥ ॥ (bōri 1.57.2)

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.

tamāśramē nyastaśastraṁ nivasantaṁ tapōratim। dēvaḥ sākṣātsvayaṁ vajrī samupāyānmahīpatim ॥ (bōri 1.57.3)

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.

indratvam arhaḥ rājā ayam tapasā iti anucintya vai। tam sāntvēna nr̥pam sākṣāt tapasaḥ saṁnyavartayat ॥ (bōri 1.57.4)

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

indra uvāca॥

Indra said:

na saṅkīryēta dharmō’yaṁ pr̥thivyāṁ pr̥thivīpatē। taṁ pāhi dharmō hi dhr̥taḥ kr̥tsnaṁ dhārayatē jagat ॥ (bōri 1.57.5)

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.

dēvānahaṁ pālayitā pālaya tvaṁ hi mānuṣān। (kuṁbha 1.64.6)

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

lōkyaṁ dharmaṁ pālaya tvaṁ nityayuktaḥ samāhitaḥ। dharmayuktastatō lōkān puṇyānāpsyasi śāśvatān ॥ (bōri 1.57.6)

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

diviṣṭhasya bhuviṣṭhastvaṁ sakhā bhūtvā mama priyaḥ। ūdhaḥ pr̥thivyā yō dēśastamāvasa narādhipa ॥ (bōri 1.57.7)

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

paśavyaścaiva puṇyaśca susthirō dhanadhānyavān। svārakṣyaścaiva saumyaśca bhōgyairbhūmiguṇairyutaḥ ॥ (bōri 1.57.8)

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.

atyanyānēṣa dēśō hi dhanaratnādibhiryutaḥ। vasupūrṇā ca vasudhā vasa cēdiṣu cēdipa ॥ (bōri 1.57.9)

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...

dharmaśīlāḥ janapadāḥ susantōṣāḥ ca sādhavaḥ। na ca mithyā-pralāpaḥ atra svairēṣu api kutaḥ anyathā ॥ (bōri 1.57.10)

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?

na ca pitrā vibhajyantē narā guruhitē ratāḥ। yuñjatē dhuri nō gāśca kr̥śāḥ sandhukṣayanti ca ॥ (bōri 1.57.11)

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.

sarvē varṇāḥ svadharmasthāḥ sadā cēdiṣu mānada। na tē’styaviditaṁ kiñcittriṣu lōkēṣu yadbhavēt ॥ (bōri 1.57.12)

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.

dēvōpabhōgyaṁ divyaṁ ca ākāśē sphāṭikaṁ mahat। ākāśagaṁ tvāṁ maddattaṁ vimānamupapatsyatē ॥ (bōri 1.57.13)

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.

tvamēkaḥ sarvamartyēṣu vimānavaramāsthitaḥ। cariṣyasi uparisthaḥ vai dēvaḥ vigrahavāniva ॥ (bōri 1.57.14)

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

dadāmi tē vaijayantīṁ mālām amlāna-paṅkajām। dhārayiṣyati saṅgrāmē yā tvāṁ śastraiḥ avikṣatam ॥ (bōri 1.57.15)

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

lakṣaṇaṁ caitadēvēha bhavitā tē narādhipa। indramālēti vikhyātaṁ dhanyamapratimaṁ mahat ॥ (bōri 1.57.16)

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

vaiśampāyana uvāca॥

Vaiśaṃpāyana said:

yaṣṭiṁ ca vaiṇavīṁ tasmai dadau vr̥traniṣūdanaḥ। iṣṭapradānam uddiśya śiṣṭānāṁ paripālinīm ॥ (bōri 1.57.17)

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

ēvaṁ saṁsāntvya nr̥patiṁ tapasaḥ saṁnyavartayat। prayayau daivataiḥ sārdhaṁ kr̥tvā kāryaṁ divaukasām॥ (kuṁbha 1.64.18)

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.

tatastu rājā cēdīnāmindrābharaṇabhūṣitaḥ। indradattaṁ vimānaṁ tadāsthāya prayayau purīm॥ (kuṁbha 1.64.19)

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

tasyāḥ śakrasya pūjārthaṁ bhūmau bhūmipatistadā। pravēśaṁ kārayāmāsa gatē saṁvatsarē tadā ॥ (bōri 1.57.18)

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

mārgaśīrṣē mahārāja pūrvapakṣē mahāmakham। (kuṁbha 1.64.21)

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

tataḥ prabhr̥ti ca adyāpi yaṣṭyāḥ kṣitipa-sattamaiḥ। pravēśaḥ kriyatē rājan yathā tēna pravartitaḥ ॥ (bōri 1.57.19)

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.

aparēdyustathā cāsyāḥ kriyatē ucchrayaḥ nr̥paiḥ। alaṅkr̥tāyāḥ piṭakaiḥ gandhaiḥ mālyaiḥ ca bhūṣaṇaiḥ। mālyadāma-parikṣiptā vidhivat kriyatē api ca ॥ (bōri 1.57.20)

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.

mālyadāmaparikṣiptāṁ dvātriṁśatkiṣkusaṁmitām॥ (kuṁbha 1.64.23)

wreathed with garlands and measuring thirty-two cubits

uddhr̥tya piṭakē cāpi dvādaśāratnikōcchrayē। mahārajanavāsāṁsi parikṣipya dhvajōttamam॥ (kuṁbha 1.64.24)

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

vāsōbhirannapānaiśca pūjitairbrāhmaṇarṣabhaiḥ। puṇyāhaṁ vācayitvātha dhvaja ucchriyatē tadā॥ (kuṁbha 1.64.25)

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

bhagavānpūjyatē cātra hāsyarūpēṇa śaṅkaraḥ। svayamēva gr̥hītēna vasōḥ prītyā mahātmanaḥ ॥ (bōri 1.57.21)

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.

māṇibhadrādayō yakṣāḥ pūjyantē daivataiḥ saha॥ (kuṁbha 1.64.27)

Maṇibhadra and other yakṣas are worshipped along with the gods.

nānāvidhāni dānāni dattvārthibhyaḥ suhr̥jjanaiḥ। alaṅkr̥tvā mālyadāmairvastrairnānāvidhaistathā॥ (kuṁbha 1.64.28)

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.

dr̥tibhiḥ sajalaiḥ sarvaiḥ krīḍitvā nr̥paśāsanāt। sabhājayitvā rājānaṁ kr̥tvā narmāśrayāḥ kathāḥ॥ (kuṁbha 1.64.29)

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.

ramantē nāgarāḥ sarvē tathā jānapadaiḥ saha। sūtāśca māgadhāścaiva ramantē naṭanartakāḥ॥ (kuṁbha 1.64.30)

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

prītyā tu nr̥paśārdūla sarvē cakrurmahōtsavam। sāntaḥpuraḥ sahāmātyaḥ sarvābharaṇabhūṣitaḥ॥ (kuṁbha 1.64.31)

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

mahārajanavāsāṁsi vasitvā cēdirāṭ tadā। jātihiṅgulakēnāktaḥ sadārō mumudē tadā॥ (kuṁbha 1.64.32)

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

haribhirvājibhiryuktamantarikṣagataṁ ratham। āsthāya saha śacyā ca vr̥tō hyapsarasāṁ gaṇaiḥ॥ (kuṁbha 1.64.34–35)

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

ētāṁ pūjāṁ mahēndrastu dr̥ṣṭvā dēvakr̥tāṁ śubhām। vasunā rājamukhyēna prītimānabravīdvibhuḥ ॥ (bōri 1.57.22)

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.

yē pūjayiṣyanti narā rājānaśca mahaṁ mama। kārayiṣyanti ca mudā yathā cēdipatirnr̥paḥ ॥ (bōri 1.57.23)

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...

tēṣāṁ śrīḥ vijayaḥ caiva sa-rāṣṭrāṇāṁ bhaviṣyati। tathā sphītaḥ janapadaḥ muditaḥ ca bhaviṣyati ॥ (bōri 1.57.24)

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

nirītikāni sasyāni bhavanti bahudhā nr̥pa। rākṣasāśca piśācāśca na lumpantē kathaṁcana॥ (kuṁbha 1.64.38)

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

ēvaṁ mahātmanā tēna mahēndrēṇa narādhipa। vasuḥ prītyā maghavatā mahārājaḥ abhisatkr̥taḥ ॥ (bōri 1.57.25)

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

ēvaṁ kr̥tvā mahēndrastu jagāma svaṁ nivēśanam॥ (kuṁbha 1.64.39)

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

utsavaṁ kārayiṣyanti sadā śakrasya yē narāḥ। bhūmidānādibhirdānairyathā pūtā bhavanti vai॥ varadānamahāyajñaistathā śakrōtsavēna tē ॥ (bōri 1.57.26)

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.

sampūjitō maghavatā vasuścēdipatistadā। pālayāmāsa dharmēṇa cēdisthaḥ pr̥thivīmimām॥ indraprītyā bhūmipatiścakārēndramahaṁ vasuḥ ॥ (bōri 1.57.27)

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.

putrāścāsya mahāvīryāḥ pañcāsannamitaujasaḥ। nānārājyēṣu ca sutānsa samrāḍabhyaṣēcayat ॥ (bōri 1.57.28)

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

mahārathō magadharāḍviśrutō yō br̥hadrathaḥ। pratyagrahaḥ kuśāmbaśca yamāhurmaṇivāhanam॥ macchillaśca yaduścaiva rājanyaścāparājitaḥ ॥ (bōri 1.57.29)

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.

ētē tasya sutā rājanrājarṣērbhūritējasaḥ। nyavēśayannāmabhiḥ svaistē dēśāṁśca purāṇi ca॥ vāsavāḥ pañca rājānaḥ pr̥thagvaṁśāśca śāśvatāḥ ॥ (bōri 1.57.30)

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.

vasantamindraprāsādē ākāśē sphāṭikē ca tam। upatasthurmahātmānaṁ gandharvāpsarasō nr̥pam॥ rājōparicarētyēvaṁ nāma tasyātha viśrutam ॥ (bōri 1.57.31)

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'.

purōpavāhinīṁ tasya nadīṁ śuktimatīṁ giriḥ। arautsīccētanāyuktaḥ kāmātkōlāhalaḥ kila ॥ (bōri 1.57.32)

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

giriṁ kōlāhalaṁ taṁ tu padā vasuratāḍayat। niścakrāma nadī tēna prahāravivarēṇa sā ॥ (bōri 1.57.33)

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

tasyāṁ nadyāmajanayanmithunaṁ parvataḥ svayam। tasmādvimōkṣaṇātprītā nadī rājñē nyavēdayat ॥ (bōri 1.57.34)

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

mahiṣī bhavitā kanyā pumānsēnāpatirbhavēt। śuktimatyā vacaḥśrutvā dr̥ṣṭvā tau rājasattamaḥ॥ (kuṁbha 1.64.51)

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

yaḥ pumānabhavattatra taṁ sa rājarṣisattamaḥ। vasurvasupradaścakrē sēnāpatimariṁdamam॥ cakāra patnīṁ kanyāṁ tu dayitāṁ girikāṁ nr̥paḥ ॥ (bōri 1.57.35)

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.

vasōḥ patnī tu girikā kāmātkālē nyavēdayat। r̥tukālamanuprāptaṁ snātā puṁsavanē śuciḥ ॥ (bōri 1.57.36)

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.

tadahaḥ pitaraścainamūcurjahi mr̥gāniti। taṁ rājasattamaṁ prītāstadā matimatāṁ varam ॥ (bōri 1.57.37)

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

sa pitr̥ṇāṁ niyōgaṁ tamavyatikramya pārthivaḥ। cacāra mr̥gayāṁ kāmī girikāmēva saṁsmaran॥ atīva rūpasampannāṁ sākṣācchriyamivāparām ॥ (bōri 1.57.38)

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.

aśōkaiścampakaiścūtairanēkairatimuktakaiḥ। punnāgaiḥ karṇikāraiśca bakulairdivyapāṭalaiḥ॥ (nīla 1.63.43; kuṁbha 1.64.57)

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

pāṭasairnārikēlaiśca candanaiścārjunaistathā। ētai ramyairmahāvr̥kṣaiḥ puṇyaiḥ svāduphalairyutam॥ (nīla 1.63.44; kuṁbha 1.64.58)

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

kōkilākulasannādaṁ mattabhramaranāditam। vasantakālē tattasya vanaṁ caitrarathōpamam॥ (nīla 1.63.45; kuṁbha 1.64.59)

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

mathābhiparītātmā nāpaśyadgirikāṁ tadā। apaśyankāmasantaptaścaramāṇō yadr̥cchayā॥ (nīla 1.63.46; kuṁbha 1.64.60)

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

puṣpasañchannaśākhāgraṁ pallavairupaśōbhitam। aśōkaṁ stabakaiśchannaṁ ramaṇīyamapaśyata॥ (nīla 1.63.47; kuṁbha 1.64.61)

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

adhastāttasya cchāyāyāṁ sukhāsīnō narādhipaḥ। madhugandhaśca saṁyuktaṁ puṣpagandhamanōharam॥ (nīla 1.63.48; kuṁbha 1.64.62)

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

bhāryāṁ cintayamānasya manmathāgniravardhata। (kuṁbha 1.64.63)

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

tasya rētaḥ pracaskanda caratō rucirē vanē। skannamātraṁ ca tadrētō vr̥kṣapatrēṇa bhūmipaḥ ॥ (bōri 1.57.39)

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.

aṅgulīyēna śuklasya rakṣāṁ ca vidadhē nr̥paḥ। aśōkastabakai raktaiḥ pallavaiścāpyabandhayat॥ (kuṁbha 1.64.65)

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

pratijagrāha mithyā mē na skandēdrēta ityuta। r̥tuśca tasyāḥ patnyā mē na mōghaḥ syāditi prabhuḥ ॥ (bōri 1.57.40)

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

sañcintyaivaṁ tadā rājā vicārya ca punaḥ punaḥ। amōghatvaṁ ca vijñāya rētasō rājasattamaḥ ॥ (bōri 1.57.41)

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

śukraprasthāpanē kālaṁ mahiṣyāḥ prasamīkṣya saḥ। abhimantryātha tacchukramārāttiṣṭhantamāśugam॥ sūkṣmadharmārthatattvajñō jñātvā śyēnaṁ tatō’bravīt ॥ (bōri 1.57.42)

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.

matpriyārthamidaṁ saumya śukraṁ mama gr̥haṁ naya। girikāyāḥ prayacchāśu tasyā hyārtavamadya vai ॥ (bōri 1.57.43)

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

gr̥hītvā tattadā śyēnastūrṇamutpatya vēgavān। javaṁ paramamāsthāya pradudrāva vihaṅgamaḥ ॥ (bōri 1.57.44)

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

tamapaśyadathāyāntaṁ śyēnaṁ śyēnastathāparaḥ। abhyadravacca taṁ sadyō dr̥ṣṭvaivāmiṣaśaṅkayā ॥ (bōri 1.57.45)

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

tuṇḍayuddhamathākāśē tāvubhau sampracakratuḥ। yudhyatōrapatadrētastaccāpi yamunāmbhasi ॥ (bōri 1.57.46)

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.

tatrādrikēti vikhyātā brahmaśāpādvarāpsarāḥ। mīnabhāvamanuprāptā babhūva yamunācarī ॥ (bōri 1.57.47)

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

śyēnapādaparibhraṣṭaṁ tadvīryamatha vāsavam। jagrāha tarasōpētya sādrikā matsyarūpiṇī ॥ (bōri 1.57.48)

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

kadācidatha matsīṁ tāṁ babandhurmatsyajīvinaḥ। māsē ca daśamē prāptē tadā bharatasattama॥ ujjahrurudarāttasyāḥ strīpumāṁsaṁ ca mānuṣam ॥ (bōri 1.57.49)

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.

āścaryabhūtaṁ matvā tadrājñastē pratyavēdayan। kāyē matsyā imau rājansambhūtau mānuṣāviti ॥ (bōri 1.57.50)

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

tayōḥ pumāṁsaṁ jagrāha rājōparicarastadā। sa matsyō nāma rājāsīddhārmikaḥ satyasaṅgaraḥ ॥ (bōri 1.57.51)

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

sāpsarā muktaśāpā ca kṣaṇēna samapadyata। purōktā yā bhagavatā tiryagyōnigatā śubhē॥ mānuṣau janayitvā tvaṁ śāpamōkṣamavāpsyasi ॥ (bōri 1.57.52)

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.'

tataḥ sā janayitvā tau viśastā matsyaghātinā। santyajya matsyarūpaṁ sā divyaṁ rūpamavāpya ca॥ siddharṣicāraṇapathaṁ jagāmātha varāpsarāḥ ॥ (bōri 1.57.53)

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.

yā kanyā duhitā tasyā matsyā matsyasagandhinī। rājñā dattātha dāśāya iyaṁ tava bhavatviti॥ rūpasattvasamāyuktā sarvaiḥ samuditā guṇaiḥ ॥ (bōri 1.57.54)

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.

sā tu satyavatī nāma matsyaghātyabhisaṁśrayāt। āsīn matsyasagandhaiva kañcitkālaṁ śucismitā ॥ (bōri 1.57.55)

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

śuśrūṣārthaṁ piturnāvaṁ tāṁ tu vāhayatīṁ jalē। tīrthayātrāṁ parikrāmannapaśyadvai parāśaraḥ ॥ (bōri 1.57.56)

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

atīva rūpasampannāṁ siddhānāmapi kāṅkṣitām। dr̥ṣṭvaiva ca sa tāṁ dhīmāṁścakamē cārudarśanām॥ vidvāṁstāṁ vāsavīṁ kanyāṁ kāryavānmunipuṅgavaḥ ॥ (bōri 1.57.57)

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

saṁbhavaṁ cintayitvā tāṁ jñātvā prōvāca śaktijaḥ। kva karṇadhārō nauryēna nīyatē brūhi bhāmini॥ (kuṁbha 1.64.87)

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?"

matsyagandhōvāca। anapatyasya dāśasya sutā tatpriyakāmyayā। sahasrajanasaṁpannā naurmayā vāhyatē dvija॥ (kuṁbha 1.64.88)

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.

parāśara uvāca। śōbhanaṁ vāsavi śubhē kiṁ cirāyasi vāhyatām। kalaśaṁ bhavitā bhadrē sahasrārdhēna saṁmitam॥ (kuṁbha 1.64.89)

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.’

ahaṁ śēṣō bhiviṣyāmi nīyatāmacirēṇa vai। vaiśampāyana uvāca। matsyagandhā tathētyuktvā nāvaṁ vāhayatāṁ jalē॥ (kuṁbha 1.64.90)

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

vīkṣamāṇaṁ muniṁ dr̥ṣṭvā prōvācēdaṁ vacastadā। matsyagandhēti māmāhurdāśarājasutāṁ janāḥ॥ (kuṁbha 1.64.91)

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

janma śōkābhitaptāyāḥ kathaṁ jñāsyasi kathyatām। parāśara uvāca। divyajñānēna dr̥ṣṭaṁ hi dr̥ṣṭamātrēṇa tē vapuḥ॥ (kuṁbha 1.64.92)

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.

praṇayagrahaṇārthāya vakṣyēva vāsavi tacchr̥ṇu। barhiṣada iti khyātāḥ pitaraḥ sōmapāstutē॥ (kuṁbha 1.64.93)

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.

tēṣāṁ tvaṁ mānasī kanyā acchōdā nāma viśrutā। acchōdaṁ nāma taddivyaṁ sarō yasmātsamutthitam॥ (kuṁbha 1.64.94)

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

tvayā na dr̥ṣṭapūrvāstu pitarastē kadācana। saṁbhūtā manasā tēṣāṁ pitr̥̄nsvānnābhijānatī॥ (kuṁbha 1.64.95)

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

sā tvanyaṁ pitaraṁ vavrē svānatikramya tānpitr̥̄n। nāmnā vasuriti khyātaṁ manuputraṁ divi sthitam॥ (kuṁbha 1.64.96)

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.

adrikā’psarasā yuktaṁ vimānē divi viṣṭhitam। sā tēna vyabhicārēṇa manasā kāmacāriṇī॥ (kuṁbha 1.64.97)

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

pitaraṁ prārthayitvā’nyaṁ yōgādbhaṣṭā papāta sā। apaśyatpatamānā sā vimānatrayamantikāt॥ (kuṁbha 1.64.98)

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

trasarēṇupramāṇāṁstāṁstatrāpaśyatsvakānpitr̥̄n। susūkṣmānaparivyaktānaṅgairaṅgēṣvivāhitān॥ (kuṁbha 1.64.99)

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

tātēti tānuvācārtā patantī sā hyadhōmukhī। tairuktā sā tu mābhaiṣīstēna sā saṁsthitā divi॥ (kuṁbha 1.64.100)

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

tataḥ prasādayāmāsa svānpitr̥̄ndīnayā girā। tāmūcuḥ pitaraḥ kanyāṁ bhraiṣṭaśvaryāṁ vyatikramāt॥ (kuṁbha 1.64.101)

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:

bhraṣṭaiśvaryā svadōṣēṇa patasi tvaṁ śucismitē। yairārabhantē karmāṇi śarīrairiha dēvatāḥ॥ (kuṁbha 1.64.102)

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

tairēva tatkarmaphalaṁ prāpnuvanti sma dēvatāḥ। manuṣyāstvanyadēhēna śubhāśubhamiti sthitiḥ॥ (kuṁbha 1.64.103)

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.

sadyaḥ phalanti karmāṇi dēvatvē prētya mānuṣē। tasmāttvaṁ patasē putri prētyatvaṁ prāpsyasē phalam॥ (kuṁbha 1.64.104)

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.

pitr̥hīnā tu kanyā tvaṁ vasōrhi tvaṁ sutā matā। matsyayōnau samutpannā sutārājñō bhaviṣyasi॥ (kuṁbha 1.64.105)

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.

adrikā matsyarūpā’bhūdgaṅgāyamanusaṅgamē। parāśarasya dāyādaṁ tvaṁ putraṁ janayiṣyasi॥ (kuṁbha 1.64.106)

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

yō vēdamēkaṁ brahmarṣiścaturdhā vibajiṣyati। mahābhiṣaksutasyaiva śantanōḥ kīrtivardhanam॥ (kuṁbha 1.64.107)

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

jyēṣṭhaṁ citrāṅgadaṁ vīraṁ citravīraṁ ca viśrutam। ētānsūtvā suputrāṁstvaṁ punarēva gamiṣyasi॥ (kuṁbha 1.64.108)

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

vyatikramātpitr̥̄ṇāṁ ca prāpsyasē janma kutsitam। asyaiva rājñastvaṁ kanyā hyadrikāyāṁ bhaviṣyasi॥ (kuṁbha 1.64.109)

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.

aṣṭāviṁśē bhavitrī tvaṁ dvāparē matsyayōnijā। ēvamuktā purā taistvaṁ jātā satyavatī śubhā॥ (kuṁbha 1.64.110)

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.

adrikētyabhivikhyātā brahmaśāpādvarāpsarā। mīnabhāvamanuprāptā tvaṁ janitvā gatā divam॥ (kuṁbha 1.64.111)

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.

tasyāṁ jātāsi sā kanyā rājñō vīryēṇa caivahi। tasmādvāsavi bhadraṁ tē yācē vaṁśakaraṁ sutam॥ (kuṁbha 1.64.112)

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.

saṅgamaṁ mama kalyāṇi kuruṣvētyabhyabhāṣata। (nīla 1.63.72; kuṁbha 1.64.113)

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

sābravītpaśya bhagavanpārāvārē r̥ṣīnsthitān। āvayōrdr̥śyatōrēbhiḥ kathaṁ nu syātsamāgamaḥ ॥ (bōri 1.57.58)

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?"

ēvaṁ tayōktō bhagavānnīhāramasr̥jatprabhuḥ। yēna dēśaḥ sa sarvastu tamōbhūta ivābhavat ॥ (bōri 1.57.59)

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

dr̥ṣṭvā sr̥ṣṭaṁ tu nīhāraṁ tatastaṁ paramarṣiṇā। vismitā cābravītkanyā vrīḍitā ca manasvinī ॥ (bōri 1.57.60)

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

viddhi māṁ bhagavankanyāṁ sadā pitr̥vaśānugām। tvatsaṁyōgācca duṣyēta kanyābhāvō mamānagha ॥ (bōri 1.57.61)

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.

kanyātvē dūṣitē cāpi kathaṁ śakṣyē dvijōttama। gantuṁ gr̥haṁ gr̥hē cāhaṁ dhīman na sthātumutsahē॥ ētatsañcintya bhagavanvidhatsva yadanantaram ॥ (bōri 1.57.62)

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.

ēvamuktavatīṁ tāṁ tu prītimānr̥ṣisattamaḥ। uvāca matpriyaṁ kr̥tvā kanyaiva tvaṁ bhaviṣyasi ॥ (bōri 1.57.63)

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

vr̥ṇīṣva ca varaṁ bhīru yaṁ tvamicchasi bhāmini। vr̥thā hi na prasādō mē bhūtapūrvaḥ śucismitē ॥ (bōri 1.57.64)

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

ēvamuktā varaṁ vavrē gātrasaugandhyamuttamam। sa cāsyai bhagavānprādānmanasaḥ kāṅkṣitaṁ prabhuḥ ॥ (bōri 1.57.65)

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.

tatō labdhavarā prītā strībhāvaguṇabhūṣitā। jagāma saha saṁsargamr̥ṣiṇādbhutakarmaṇā ॥ (bōri 1.57.66)

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

tēna gandhavatītyēva nāmāsyāḥ prathitaṁ bhuvi। tasyāstu yōjanādgandhamājighranti narā bhuvi ॥ (bōri 1.57.67)

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.

tatō yōjanagandhēti tasyā nāma pariśrutam। parāśarō’pi bhagavāñjagāma svaṁ nivēśanam ॥ (bōri 1.57.68)

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

iti satyavatī hr̥ṣṭā labdhvā varamanuttamam। parāśarēṇa saṁyuktā sadyō garbhaṁ suṣāva sā॥ jajñē ca yamunādvīpē pārāśaryaḥ sa vīryavān ॥ (bōri 1.57.69)

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.

sa mātaramupasthāya tapasyēva manō dadhē। smr̥tō’haṁ darśayiṣyāmi kr̥tyēṣviti ca sō’bravīt ॥ (bōri 1.57.70)

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

ēvaṁ dvaipāyanō jajñē satyavatyāṁ parāśarāt। dvīpē nyastaḥ sa yadbālastasmāddvaipāyanō’bhavat ॥ (bōri 1.57.71)

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

pādāpasāriṇaṁ dharmaṁ vidvānsa tu yugē yugē। āyuḥ śaktiṁ ca martyānāṁ yugānugamavēkṣya ca ॥ (bōri 1.57.72)

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.

brahmaṇō brāhmaṇānāṁ ca tathānugrahakāmyayā। vivyāsa vēdānyasmācca tasmādvyāsa iti smr̥taḥ ॥ (bōri 1.57.73)

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

vēdānadhyāpayāmāsa mahābhāratapañcamān। sumantuṁ jaiminiṁ pailaṁ śukaṁ caiva svamātmajam ॥ (bōri 1.57.74)

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

prabhurvariṣṭhō varadō vaiśampāyanamēva ca। saṁhitāstaiḥ pr̥thaktvēna bhāratasya prakāśitāḥ ॥ (bōri 1.57.75)

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

tathā bhīṣmaḥ śāntanavō gaṅgāyāmamitadyutiḥ। vasuvīryātsamabhavanmahāvīryō mahāyaśāḥ ॥ (bōri 1.57.76)

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.

vaidārthavicca bhagavānr̥ṣirviprō mahāyaśāḥ। (nīla 1.63.92; kuṁbha 1.64.134)

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

śūlē prōtaḥ purāṇarṣiracōraścōraśaṅkayā। aṇīmāṇḍavya iti vai vikhyātaḥ sumahāyaśāḥ ॥ (bōri 1.57.77)

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

sa dharmamāhūya purā maharṣiridamuktavān। iṣīkayā mayā bālyādēkā viddhā śakuntikā ॥ (bōri 1.57.78)

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

tatkilbiṣaṁ smarē dharma nānyatpāpamahaṁ smarē। tanmē sahasrasamitaṁ kasmānnēhājayattapaḥ ॥ (bōri 1.57.79)

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?

garīyānbrāhmaṇavadhaḥ sarvabhūtavadhādyataḥ। tasmāttvaṁ kilbiṣādasmācchūdrayōnau janiṣyasi ॥ (bōri 1.57.80)

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.

tēna śāpēna dharmō’pi śūdrayōnāvajāyata। vidvānvidurarūpēṇa dhārmī tanurakilbiṣī ॥ (bōri 1.57.81)

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

sañjayō munikalpastu jajñē sūtō gavalgaṇāt। sūryācca kuntikanyāyāṁ jajñē karṇō mahārathaḥ॥ sahajaṁ kavacaṁ bibhratkuṇḍalōddyōtitānanaḥ ॥ (bōri 1.57.82)

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.

anugrahārthaṁ lōkānāṁ viṣṇurlōkanamaskr̥taḥ। vasudēvāttu dēvakyāṁ prādurbhūtō mahāyaśāḥ ॥ (bōri 1.57.83)

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.

anādinidhanō dēvaḥ sa kartā jagataḥ prabhuḥ। avyaktamakṣaraṁ brahma pradhānaṁ nirguṇātmakam ॥ (bōri 1.57.84)

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.

ātmānamavyayaṁ caiva prakr̥tiṁ prabhavaṁ param। puruṣaṁ viśvakarmāṇaṁ sattvayōgaṁ dhruvākṣaram ॥ (bōri 1.57.85)

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.

anantamacalaṁ dēvaṁ haṁsaṁ nārāyaṇaṁ prabhum। dhātāramajaraṁ nityaṁ tamāhuḥ paramavyayam ॥ (bōri 1.57.86)

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

kaivalyaṁ nirguṇaṁ viśvamanādimajamavyayam। (nīla 1.63.103; kuṁbha 1.64.145)

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

puruṣaḥ sa vibhuḥ kartā sarvabhūtapitāmahaḥ। dharmasaṁvardhanārthāya prajajñē’ndhakavr̥ṣṇiṣu ॥ (bōri 1.57.87)

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

astrajñau tu mahāvīryau sarvaśastraviśāradau। sātyakiḥ kr̥tavarmā ca nārāyaṇamanuvratau॥ satyakāddhr̥dikāccaiva jajñātē’straviśāradau ॥ (bōri 1.57.88)

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

bharadvājasya ca skannaṁ drōṇyāṁ śukramavardhata। maharṣērugratapasastasmāddrōṇō vyajāyata ॥ (bōri 1.57.89)

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

gautamānmithunaṁ jajñē śarastambāccharadvataḥ। aśvatthāmnaśca jananī kr̥paścaiva mahābalaḥ॥ aśvatthāmā tatō jajñē drōṇādastrabhr̥tāṁ varaḥ ॥ (bōri 1.57.90)

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.

tathaiva dhr̥ṣṭadyumnō’pi sākṣādagnisamadyutiḥ। vaitānē karmaṇi tatē pāvakātsamajāyata॥ vīrō drōṇavināśāya dhanuṣā saha vīryavān ॥ (bōri 1.57.91)

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.

tathaiva vēdyāṁ kr̥ṣṇāpi jajñē tējasvinī śubhā। vibhrājamānā vapuṣā bibhratī rūpamuttamam ॥ (bōri 1.57.92)

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

prahrādaśiṣyō nagnajitsubalaścābhavattataḥ। tasya prajā dharmahantrī jajñē dēvaprakōpanāt ॥ (bōri 1.57.93)

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

gāndhārarājaputrō’bhūcchakuniḥ saubalastathā। duryōdhanasya mātā ca jajñātē’rthavidāvubhau ॥ (bōri 1.57.94)

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.

kr̥ṣṇadvaipāyanājjajñē dhr̥tarāṣṭrō janēśvaraḥ। kṣētrē vicitravīryasya pāṇḍuścaiva mahābalaḥ ॥ (bōri 1.57.95)

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

pāṇḍōstu jajñirē pañca putrā dēvasamāḥ pr̥thak। dvayōḥ striyōrguṇajyēṣṭhastēṣāmāsīdyudhiṣṭhiraḥ ॥ (bōri 1.57.96)

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

dharmādyudhiṣṭhirō jajñē mārutāttu vr̥kōdaraḥ। indrāddhanañjayaḥ śrīmānsarvaśastrabhr̥tāṁ varaḥ ॥ (bōri 1.57.97)

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

jajñātē rūpasampannāvaśvibhyāṁ tu yamāvubhau। nakulaḥ sahadēvaśca guruśuśrūṣaṇē ratau ॥ (bōri 1.57.98)

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

tathā putraśataṁ jajñē dhr̥tarāṣṭrasya dhīmataḥ। duryōdhanaprabhr̥tayō yuyutsuḥ karaṇastathā ॥ (bōri 1.57.99)

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

tatō duḥśāsanaścaiva duḥsahaścāpi bhārata। durmarṣaṇō vikarṇaśca citrasēnō viviṁśatiḥ॥ (nīla 1.63.119; kuṁbha 1.64.161)

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

jayaḥ satyavrataścaiva purumitraśca bhārata। vaiśyāputrō yuyutsuśca ēkādaśa mahārathāḥ॥ (nīla 1.63.120; kuṁbha 1.64.162)

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

abhimanyuḥ subhadrāyāmarjunādabhyajāyata। svasrīyō vāsudēvasya pautraḥ pāṇḍōrmahātmanaḥ ॥ (bōri 1.57.100)

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

pāṇḍavēbhyō’pi pañcabhyaḥ kr̥ṣṇāyāṁ pañca jajñirē। kumārā rūpasampannāḥ sarvaśastraviśāradāḥ ॥ (bōri 1.57.101)

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

prativindhyō yudhiṣṭhirātsutasōmō vr̥kōdarāt। arjunācchrutakīrtistu śatānīkastu nākuliḥ ॥ (bōri 1.57.102)

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

tathaiva sahadēvācca śrutasēnaḥ pratāpavān। hiḍimbāyāṁ ca bhīmēna vanē jajñē ghaṭōtkacaḥ ॥ (bōri 1.57.103)

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

śaivyasya kanyāṁ dēvakīṁ nāmōpayēmē yudhiṣṭhiraḥ। tasyāṁ putraṁ janayāmāsa yaudhēyaṁ nāma॥ (kuṁbha 1.63.75)

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

bhīmasēnastu vārāṇasyāṁ kāśirājakanyāṁ jalandharāṁ nāmōpayēmē svayaṁvarasthāṁ। tasyāmasya jajñē śarvatrātaḥ॥ (kuṁbha 1.63.76)

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.

nakulastu khalu caidyāṁ rēṇumatīṁ nāmōdavahat। tasyāṁ putraṁ janayāmāsa niramitraṁ nāma॥ (kuṁbha 1.63.78)

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

sahadēvastu khalu mādrīmēva svayaṁvarē vijayāṁ nāmōdavahadbhāryām। tasyāṁ putraṁ janayāmāsa suhōtraṁ nāma॥ (kuṁbha 1.63.79)

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

arjunastu nāgakanyāyāmulūpyāmirāvantaṁ nāma putraṁ janayāmāsa॥ (kuṁbha 1.63.80)

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

tatō maṇalūrupatikanyāyāṁ citrāṅgadāyāmarjunaḥ putramutpādayāmāsa babhruvāhanaṁ nāma। ētē trayōdaśa putrāḥ pāṇḍavānām॥ (kuṁbha 1.63.81)

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

virāṭasya duhitaramuttarāṁ nāmābhimanyurupēyēmē। tasyāmasya parāsurgarbhō’jāyata॥ (kuṁbha 1.63.82)

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

tamutsaṅgē pratijagrāha pr̥thā niyōgātpuruṣōttamasya। ṣāṇmāsikaṁ garbhamahaṁ jīvayāmi pādasparśāditi vāsudēva uvāca॥ (kuṁbha 1.63.83)

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.

ahaṁ jīvayāmi kumāramanantavīryaṁ jāta ēvāyamajāyata। abhimanyōḥ satyēna cēyaṁ pr̥thivī dhārayatviti vāsudēvasya pādasparśātsajīvō’jāyata। nāma tasyākarōtsubhadrā॥ (kuṁbha 1.63.84)

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.

parikṣīṇē kulē jāta uttarāyāṁ paraṁtapaḥ। parikṣidabhavattasmātsaubhadrāttu yaśasvinaḥ॥ (kuṁbha 1.63.85)

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.

parīkṣittu khalu bhadravatīṁ nāmōpayēmē। tasyāṁ tatra bhavāñjanamējayaḥ॥ (kuṁbha 1.63.86)

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

janamējayāttu bhavataḥ khalu vapuṣṭamāyāṁ putrau dvau śatānīkaḥ śaṅkukarṇaśca॥ (kuṁbha 1.63.87)

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

śatānīkastu khalu vaidēhīmupayēmē। tasyāmasya jajñē putrō’śvamēdhadattaḥ॥ (kuṁbha 1.63.88)

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

ityēṣa pūrōrvaṁśastu pāṇḍavānāṁ ca kīrtitaḥ। pūrōrvaṁśamimaṁ śrutvā sarvapāpaiḥ pramucyatē॥ (kuṁbha 1.63.89)

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

śikhaṇḍī drupadājjajñē kanyā putratvamāgatā। yāṁ yakṣaḥ puruṣaṁ cakrē sthūṇaḥ priyacikīrṣayā ॥ (bōri 1.57.104)

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.

kurūṇāṁ vigrahē tasminsamāgacchanbahūnyatha। rājñāṁ śatasahasrāṇi yōtsyamānāni saṁyugē ॥ (bōri 1.57.105)

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

tēṣāmaparimēyāni nāmadhēyāni sarvaśaḥ। na śakyaṁ parisaṅkhyātuṁ varṣāṇāmayutairapi॥ ētē tu kīrtitā mukhyā yairākhyānamidaṁ tatam ॥ (bōri 1.57.106)

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.