UNION 01.053-057
O Sūta, in this way you have briefly recounted the entire story.
Śaunaka said:
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.
O son of the Sūta, I will again ask you properly—please recount to me once more that account given by Vyāsa.
O great poet, in that snake sacrifice, extremely difficult to attain, of the great-souled, among the various rituals properly performed by the participants...
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 said:
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 said:
The Mahabharata narrative, which brings fame to the Pandavas, was recounted by Krishnadvaipayana in response to Janamejaya's inquiry at that time.
He caused that story to be recited properly, at appropriate times during the rituals. I, too, wish to hear that holy story, properly.
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.
The Sūta said:
Well then, I shall narrate to you the excellent and great narrative, the Mahābhārata, composed by Kṛṣṇa Dvaipāyana, from the very beginning.
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.
The Sūta said:
But when he heard that Janamejaya had been consecrated for the snake-sacrifice, the learned sage Kṛṣṇa Dvaipāyana came there at that time.
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.
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.
Whom no one has attained by austere penance, by study of the Vedas, by rites, by fasting, by birth, or by personal effort.
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.
Who, of great renown and pure fame, continued the lineage of Shantanu and begot Pandu, Dhritarashtra, and also Vidura.
He then entered the sacrificial hall of Janamejaya the royal sage, together with his disciples who were masters of the Veda and Vedāṅgas.
There he saw King Janamejaya seated, surrounded by many participants, like Indra among the gods.
Likewise, by rulers of diverse regions who had been anointed, and by officiating priests skilled in sacrifice and godlike in manner...
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.
With the approval of the assembly members, the lord arranged a golden seat for him, just as Indra does for Bṛhaspati.
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.
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.
Vyasa, having accepted that honor from Janamejaya, the Pandava, and having also graciously permitted the cow, was pleased at that time.
Thus, after carefully honoring his great-grandfather, he sat nearby with a pleased heart and asked about his well-being.
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.
Then Janamejaya, after he had been honored by all the assembly members, with joined palms asked this of the best of the twice-born:
You have directly witnessed the deeds of the Kurus and the Pandavas; I wish those deeds to be told by you, O Brahmin.
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?
Revered one, tell me completely about this—about all the patriarchs whose minds were seized by fate—for you are indeed skilled.
When Kṛṣṇa Dvaipāyana heard those words, he then instructed his disciple Vaiśampāyana, who was seated nearby.
Tell him everything you have heard from me about how the division between the Kurus and the Pāṇḍavas arose in ancient times.
Having listened to the teacher's words, then that foremost of brahmins began to recount the entire ancient account.
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.
Vaiśaṃpāyana said.
Having first bowed to the teacher with concentrated mind and intellect, and having reverently honored all the Brahmins and other learned people,
I will declare in full the teaching of this renowned, wise great sage Vyāsa, whose radiance is immeasurable, throughout all the worlds.
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.
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.
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.
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.
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.
Then the cruel Duryodhana, Karna, and the son of Subala together carried out various kinds of oppressions and banishments against them.
Thereupon, the valiant Duryodhana, acting on Kulinga's advice, harassed the Pandavas by various means for the sake of the kingdom.
Then the wicked son of Dhritarashtra gave poison to Bhima. That hero, Vrikodara, digested it along with the food.
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.
When the son of Kunti awoke, O great king, Bhimasena then broke his bonds and arose, free from pain.
Venomous black serpents bit him as he lay asleep, all over his limbs, but the slayer of enemies did not die.
But in each of those adversities, the exceedingly wise Vidura was attentive both in rescuing and in counteracting them.
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.
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...
Then, after consulting with his counselors, including Vṛṣaduṃśāsana, and with Dhṛtarāṣṭra's permission, he ordered the building of the lac house.
There he made the Pāṇḍavas of immeasurable energy stay, and then set fire to them while they were unsuspecting.
Then, following Vidura's advice, a tunnel was made; by skilled means he set them free, and having escaped, they fled in fear.
Then, in the terrible great forest, Bhīmasena, in anger, killed the Rākṣasa named Hiḍimba on the ground with the might of his strength.
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.
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.
There, having obtained Draupadī and lived for a full year, they—O subduers of enemies—became known and returned to Hastinapura.
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.'
Therefore, go to Khandavaprastha—which is filled with people and has well-laid major roads—for your residence, with minds at ease.
At their word, they set out together with all their friends for the city of Khāṇḍavaprastha, taking all their treasures with them.
There, O King, they lived for many years, bringing other kings under their control by the power of their arms.
Thus, they—devoted above all to righteousness, dedicated to truthful vows, rising with vigilance, forbearing—at that time oppressed their enemies.
Bhimasena, mighty in strength, conquered the eastern direction, Arjuna the hero conquered the north, and Nakula likewise the west.
But Sahadeva, the destroyer of enemy heroes, conquered the south; thus, all of them brought the entire earth under their sway.
The earth, with the five sun-bright Pāṇḍavas and the radiant sun, shone as if with six suns of true valor.
Then, on some pretext, Dharmaraja Yudhishthira sent his brother Dhananjaya to the forest.
He lived in the forest for a full year and one month, and then, at some time, he went to Kṛṣṇa in Dvārakā.
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.
There Arjuna obtained as his wife the lotus-eyed Subhadra, the gentle-spoken younger sister of Vasudeva.
Subhadrā, gladly united with Arjuna the Pāṇḍava, just as Śrī is united with Kṛṣṇa or Śacī with Mahendra.
O best of kings, Arjuna, the son of Kunti, together with Vasudeva, satisfied Agni in Khandava.
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.
Agni gave to Partha (Arjuna) the Gandiva—the excellent bow—quivers with inexhaustible arrows, and a chariot marked with tawny signs.
Bhīmasena freed Maya, the great asura, there, and he built a divine assembly hall adorned with all kinds of gems.
There in that assembly, the foolish and extremely wicked Duryodhana, driven by greed, then deceived Yudhishthira at dice—using the son of Subala (Shakuni).
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.
Then, in the fourteenth year, when they sought their own wealth, O great king, they did not obtain it; so war broke out.
Then, having destroyed everything and slain King Duryodhana, the Pāṇḍavas recovered the kingdom, which was mostly ruined.
Having performed many various rituals, including horse sacrifices and others...
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...
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.
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.
Janamejaya said:
O best of the twice-born, you have indeed recounted in summary the entire Mahabharata—the great story of the Kurus’ deeds.
Sinless one, as you narrate this story of wondrous content, a very great curiosity to hear it in detail has arisen in me.
So you should recount this again in detail, for when I hear of the great deeds of the ancients, I am never satisfied.
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.
For what reason did those tiger-like men—who were innocent, indeed capable, patiently endure the afflictions inflicted by those evil-natured people?
How did mighty-armed Vṛkodara, who has the strength of ten thousand elephants, even while being tormented, restrain his anger, O best of brāhmaṇas?
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?
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?
How did Yudhishthira, the son of Dharma, the foremost among upholders of dharma and knower of dharma, though undeserving, endure such supreme suffering?
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?
O ascetic, tell me all this as it happened, and whatever those great warriors did here and there.
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 said:
I will relate in full the teaching of Vyāsa, the great sage of boundless energy, who is esteemed in all the worlds.
Indeed, these one hundred thousand verses of meritorious deeds were explained here by the son of Satyavati, whose energy is immeasurable.
The excellent Mahabharata, along with its subsidiary tales, should be learned and heard; but I will relate all this to you briefly, O king.
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.
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.
Indeed, this is esteemed by the Vedas, sacred and supreme; among things to be heard, this Purāṇa is the highest, praised by sages.
In this greatly meritorious narrative, both the meaning and dharma are fully taught, and wisdom of the highest steadfastness is found.
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.
Upon hearing this history, even a very wicked person, without doubt, abandons the sin even of having destroyed a fetus.
Just as the Moon is freed from Rāhu, one is freed from all sins.
This history called Jaya should be heard by one who wishes for victory; he conquers the whole earth and defeats all his enemies.
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.
It produces a heroic son or a daughter who shares in sovereignty.
This is a virtuous treatise on wealth, a supreme treatise on righteousness, and a treatise on liberation, as declared by Vyāsa of boundless wisdom.
Now some recite it, and others will similarly recite it—there are sons who are attentive, and servants who do what is pleasing.
A person who is always hearing this quickly casts off all sin committed by body, speech, and even mind.
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?
This blessed, glorious, life-bestowing, heaven-leading, and holy work was composed by Kṛṣṇa Dvaipāyana, desiring to produce merit.
By spreading the fame in the world of the great-souled Pāṇḍavas and of the other Kṣatriyas who are rich in wealth and splendour,
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...
Causing this highly meritorious account to be recited is his eternal duty, constantly praising the renowned lineage of the Kurus, always remaining pure.
A Brahmin of disciplined vows who recites the sacred Mahabharata obtains an abundant lineage in the world and becomes the most honored.
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.
Here, the gods, royal sages, and also the virtuous Brahma-sages—whose sins have been washed away—are praised, and Keshava is also extolled.
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...
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.
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).
It is pleasing to hear, delightful to the ears, purifying, and enhances character.
O King, whoever gives this Mahabharata to a reciter would have given the entire earth girded by the ocean.
Listen to this divine story of Parikshit, which brings joy, which I am recounting in full for merit and for victory.
Whoever, being learned, has this recited to Brāhmaṇas here at festivals, with all his sins washed away and heaven attained, reaches Brahmanhood.
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.
Whatever sin a person commits in a day, unknowingly, is dissolved simply by hearing the narration of the Mahabharata.
The great origin of the Bharatas is called the Mahabharata; whoever knows its explanation is freed from all sins.
For indeed, when it is recited, it frees mortals from great sin.
In three years, the sage Kṛṣṇa Dvaipāyana, always persevering, composed this excellent narrative, the Mahābhārata.
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.
Therefore, this excellent and auspicious Bhārata story, spoken by Kṛṣṇa, should be listened to by Brahmins who are disciplined.
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.
A person who desires righteousness should certainly hear this entire epic, for then he may achieve success.
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.
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.
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.
Listen as I recount this ancient account.
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.
Brahmā, born from the unmanifest, eternal, perpetual, and imperishable—from him Marīci and Dakṣa the progenitor were born.
From the thumb, he created Dakṣa, and from the eyes, Marīci. Kaśyapa was the son of Marīci, and Aditi was the daughter of Dakṣa.
From Aditi and Kashyapa was born Vivasvat; from Vivasvat, Manu; and from Manu, Ila.
Ilā's son was Purūravas; Purūravas' son was Ayu; Ayu's son was Nahusha; and Nahusha's son was Yayati.
Yayāti had two wives: Devayānī, the daughter of Uśanas, and Śarmiṣṭhā, the daughter of Vṛṣaparvan.
Here is the genealogy: Devayani bore Yadu and Turvasu; Sharmishtha, daughter of Vrishaparvan, bore Druhyu, Anu, and Puru.
There, from Yadu came the Yādavas, and from Pūru, the Pauravas. Pūru's wife was Kausalya, and Janamejaya was born to her.
He performed three aśvamedha sacrifices and, after having offered the viśvajit sacrifice, entered the forest.
But Janamejaya married Sunanda, a princess of Magadha. To him from her was born Pracinvan.
He who conquered the eastern direction at the time of sunrise—therefore, he was called Pracīnavan.
But Prachinvān married a woman of the Ashmaka and the Yadava line; by her, his son Shasyati was born.
But Śayyāti took in marriage Trishanku's daughter of excellent limbs named Varāṅgī. By her, his son Ahañyāti was born.
Ahamyāti, indeed, married Kṛtavīrya's daughter named Bhānumatī; by her, a son named Sārvabhauma was born to him.
But Sārvabhauma, after conquering, took Kaikeyī named Sundarā, and married her; and in her, his son Jayatsena was born.
But Jayatsena indeed married the princess of Vidarbha named Sushrava; of her, his son Aparachina was born.
Then Aparācīna indeed married another Vidarbha woman named Maryādā. From her, this Arih was born to him.
Ariha indeed married an Aṅgi woman; with her, his son Mahabhauma was born.
Mahābhauma indeed married Prasenajit's daughter named Suyajñā, and in her, his son Ayutānāyī was born.
He who brought ten thousand men at the pūruṣamedha sacrifice, hence he was called Āyutānāyi.
But Ayutānāyī indeed married Pṛthuśravas’ daughter named Bhāsā, and by her this man’s son Akrodhana was born.
Akrōdhana, however, married a Kālinga princess named Kaṇḍū. By her, he had a son named Devātithi.
But Devātithi indeed married Vaidarbhi named Maryādā, and by her, his son Ṛca was born.
Ṛca indeed begot a son named Ṛkṣa by Vāmadevī, the daughter of the king of Aṅga.
Ṛkṣa indeed married Takṣaka's daughter named Jvalantī, and with her he begot Antyanāra.
Antyanara indeed performed a twelve-year sacrifice on the Sarasvati; and when it was complete, Sarasvati approached him and chose him as her husband.
She bore a son named Trasnu by him. Here the lineage continues.
Sarasvatī bore Trasnu, her son, from Antyanara; Trasnu begot Ilila, his own son, in Kalindi.
However, Ilila begot five sons, including Duṣyanta, by Rathantrī.
But Duṣyanta married Lakṣī, the daughter of Bhāgīratha, and from her, Janamejaya was born to him.
That same Duṣyanta married Śakuntalā, the daughter of Viśvāmitra; by her, his son Bharata was born.
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.
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.
Then he became known as Bharata. Bharata indeed married Sunandā, the Kāśī princess, daughter of Sārvaseya. In her, his son Bhumanuyu was born.
Bhumanuyu, indeed, married a Dāśāṛha woman named Suvarnā; in her, his son Suhotra was born.
But Suhotra indeed married Jayanti, an Ikshvaku princess. By her he had a son, Hasti, who built this city.
Therefore, it is called Hastinapura. Hasti indeed married a Traigarti princess named Yashoda, and from her was born his son Vikunjatha.
But Vikuñjana married a Daśārha woman named Sundarā, and by her, his son Ajāmīḍha was born.
However, Ajāmīḍha had a hundred and twenty-four sons by Kaikeyī, Nāgā, Gāndhārī, Vimalā, and Ṛkṣā.
The kings were founders of separate dynasties. There, Savarṇa was born to Ajamiḍha and Ṛkṣā; he was the founder of the lineage.
However, Savarṇa married Tapatī, the daughter of the sun, and from her, Kuru was born to him.
Kuru indeed married a woman of the Daśārha lineage named Śubhāṅgī, and with her he had a son, Vidūratha.
But Vidūratha indeed married the Magadhan woman named Sampriyā, and from her was born his son Anaśvān.
But Anashvan indeed married a Magadhan woman named Amrita; with her, his son Parikshit was born.
Parikṣit indeed married Bāhukā, named Suveṣā; by her, his son Bhīmasena was born.
But Bhīmasena married Kekayi, who was named Sukumari, and Pariśravas was born to him in her.
He, whom they call Pratīpa—Pratīpa indeed married Sunandā, the daughter of Śibi; with her he begot three sons: Devāpi, Śantanu, and Bāhlīka.
But Devāpi, though still a boy, went to the forest; and Śantanu became king.
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.
That is his becoming Śantanu. Śantanu indeed married Gaṅgā, daughter of Bhagiratha; by her, his son Devavrata was born, whom they call Bhīṣma.
But Bhishma, wishing to do what would please his father, brought Satyavati—his mother, whom they call Kali.
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.
But Citrāṅgada, having gained the kingdom, was slain by a Gandharva; then Vicitravīrya became king.
But Vichitravirya indeed married Ambika and Ambalika, the daughters of the king of Kashi; and Vichitravirya died without having produced an heir.
Then Satyavatī began to ponder how the family line of Śantanu might not come to an end.
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."
He replied, 'very well,' and there he begot three sons: Dhritarashtra, Pandu, and Vidura.
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.
Vaiśaṃpāyana said.
There was a king named Rājoparicara, who was ever devoted to righteousness; once, steadfast in his vows, he set out to go hunting.
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.
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.
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 said:
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.
I will protect the gods; you, indeed, must protect the humans.
You, always devoted and steadfast, protect the human code of conduct; thus, by acting righteously, you will attain the eternal, meritorious worlds.
Having been the cherished friend of both the dwellers of heaven and earth, O king, dwell in that region of the earth.
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.
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...
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?
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.
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.
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.
You alone among all mortals, mounted on the splendid chariot, will travel aloft, indeed, like a god in bodily form.
I give you the Vaijayanti garland, made of unfading lotuses, which you will wear in battle, and which will keep you unwounded by weapons.
And this will be your distinctive sign here, O king: the great, unrivalled, and auspicious garland known as Indra's garland.
Vaiśaṃpāyana said:
The slayer of Vṛtra gave him a staff of bamboo—meant for granting the wishes of the worthy and serving as their protector.
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.
Then the king of the Cedis, adorned with Indra's ornaments, mounted the chariot given by Indra and went to the city.
Then, after the year had passed, the king caused an installation ceremony on the ground for the worship of Indra.
O great king, in the waxing half of the month of Mārgaśīrṣa, a great sacrifice (was performed).
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.
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.
wreathed with garlands and measuring thirty-two cubits
Having raised the frame and, on the twelve-jeweled pole, enveloping it with fine costly cloths, the excellent banner...
Then, after the auspicious proclamation has been pronounced and with the foremost Brahmins honoring it with cloths, food, and drink, the banner is raised.
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.
Maṇibhadra and other yakṣas are worshipped along with the gods.
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.
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.
All the townspeople enjoy themselves together with the country folk; the bards, the Māgadhas, and the actors and dancers also enjoy themselves.
Indeed, O tiger among kings, everyone joyfully held a grand festival, with his inner apartments, together with his ministers, all adorned with every ornament.
Then the king of the Cedis, having worn splendid garments and anointed with native cinnabar, rejoiced together with his wife.
Mounting a chariot yoked with tawny, swift horses that moved through the sky, together with Śacī and indeed attended by hosts of Apsarases.
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.
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...
Prosperity and victory will be theirs along with their realms; likewise, their country will flourish and be joyful.
O king, the crops are frequently blighted, but rākṣasas and piśācas do not destroy them at all.
Thus, O king, Vasu, the great king, was honored with affection by Indra, the great-souled Maghavan.
Having done thus, Mahendra then went to his own abode.
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.
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.
He had five sons of great might and boundless energy, and the emperor installed his sons in various kingdoms.
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.
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.
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'.
It is said that the mountain Kolāhala, endowed with consciousness, intentionally held back his river Śuktimatī, which flowed past the city.
Vasu struck that mountain Kolahala with his foot, and through the gap made by the blow, the river flowed out.
Parvata himself produced a pair in that river, and the satisfied river, because she had been freed, reported this to the king.
The girl will become queen, the boy will become a general—hearing Śuktimatī's words and seeing those two, the best of kings...
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.
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.
That day, his fathers, pleased, said to him, the best of kings and foremost among the wise, "Hunt deer."
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.
With ashoka, champaka, mango, many atimuktaka, punnaga, karnikara, bakula, and divine patala trees...
Adorned with patasa, coconut, sandalwood, and arjuna trees, and with these beautiful, auspicious great trees bearing sweet fruit...
That forest of his, in the springtime, was filled with the resonant calls of cuckoos and the hum of intoxicated bees—like Chaitraratha itself.
His mind agitated and distraught, he did not see Girikā then; tormented by desire, he wandered aimlessly.
He saw a beautiful ashoka tree, its branch tips covered with flowers, adorned with tender leaves, covered in clusters.
Sitting comfortably in its shade below, the king was surrounded by the enchanting scent of flowers mingled with the fragrance of honey.
As he thought of his wife, the fire of desire increased.
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.
The king provided protection for the white one with a finger-ring, and also bound it with bunches of red aśoka flowers and leaves.
He accepted, saying, 'May my semen not be lost in vain,' and, 'May the season with my wife not be unfruitful.'
Then the king, having considered thus, and having reflected again and again, and understanding the unfailing nature of the seed, that best of kings...
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.
For my sake, gentle one, carry this semen to my house. Quickly give it to Girikā, for today is her fertile period.
The hawk swiftly seized it, rose up with great speed, and flew off.
Then, as one hawk saw the other hawk approaching, it immediately rushed at him, suspecting flesh.
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.
There, the renowned beautiful Apsaras named Ādrikā, by a Brahma's curse, took on the form of a fish and dwelt in the Yamunā.
Then Ādrikā, in the form of a fish, quickly approached and seized that semen of Vāsava which had fallen from the hawk's foot.
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.
Thinking it extraordinary, they reported to the king: "O king, these two human beings have been found in the fish's body."
Then Rājoparicara took the male among them; he became the king named Matsya, righteous and devoted to truth.
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.'
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.
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.
She, however, named Satyavatī—for a certain time, because of her association with the fishing-chief, was indeed fish-scented, her smile pure.
But Parāśara, traveling on a pilgrimage, saw her steering her father's boat on the water in order to serve him.
Seeing that exceptionally beautiful maiden, desired even by perfected beings, the wise and learned eminent sage, purposeful, desired Vasavi of lovely appearance.
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?"
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 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.’
I will be the remainder; let it be brought without delay.
Seeing the sage gazing at her, she then spoke these words: 'People call me Matsyagandha, the daughter of the fisherman-king.'
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.
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.
You are their mind-born daughter, well known as Acchoda—named for the divine lake Acchoda from which you emerged.
But you have never previously seen your fathers—though you arose from their minds, you do not recognize your own fathers.
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.
Adrika, longing for pleasure, united in her mind with an apsaras in an aerial chariot stationed in heaven, committed that act of infidelity.
Having prayed to her father and, separated from their union, she fell down; as she was falling, she saw from near three aerial cars.
There she saw her own ancestors, extremely tiny—of the size of fine dust particles—indistinct, their limbs as if enveloped within their bodies.
Calling out 'father' in distress, she fell headlong, but when they told her, 'Do not be afraid,' she stopped there in the sky.
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:
O pure-smiling one, you fall from prosperity through your own fault, just as the gods here undertake actions by means of bodies...
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.
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.
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.
Adrīkā became a fish at the confluence in the Ganges; you will give birth to a son, the heir of Parāśara.
Śantanu, indeed the son of Mahābhīṣak, will be a bringer of fame, as the brahmarṣi who will divide the one Veda into four parts.
Having borne these excellent sons—the eldest Citrāṅgada, heroic and famed, and Citravīrya—you will then depart again.
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.
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.
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.
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.
He said, "O auspicious one, have union with me."
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?"
Thus addressed by her, the Blessed One, the lord, created a fog, by which the entire region became as if it were darkness.
Having seen the fog created by the great sage, the high-minded maiden, astonished and embarrassed, spoke.
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.
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.
The pleased best of sages said to her, who had spoken thus: "Having done what pleases me, you shall indeed remain a maiden."
And choose a boon, gentle one—whichever you desire, radiant lady. Truly, my favour has never before been given in vain, pure-smiling one.
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.
Then, delighted after receiving her boon and adorned with the qualities of womanhood, she united with the sage of marvelous deeds.
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.
Thereafter, her name became widely known as Yojanagandha, and the blessed Parāśara also returned to his own dwelling.
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.
He approached his mother and, having fixed his mind as if for austerity, said, 'When remembered, I will show myself at your tasks.'
Thus Dvaipayana was born to Satyavati by Parashara; since he was placed as a child on the island, he was therefore called Dvaipayana.
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.
Because he wished to grant favor to Brahmā and the Brāhmaṇas, he divided the Vedas; therefore, he is known as Vyāsa.
He taught the Vedas, with the Mahabharata as the fifth, to Sumantu, Jaimini, Paila, and also to his own son Shuka.
And the esteemed master, the most distinguished, the granter of boons—indeed, Vaiśampāyana; by them, the recensions of the Bhārata were separately revealed.
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.
The venerable sage, a brahmin, and a knower of the meaning of the Vedas, who was greatly renowned.
Ani Mandavya, the ancient sage of great fame, was impaled on a stake, though not a thief—renowned as such, on suspicion of theft.
Once, that great sage summoned Dharma and said this: 'In my childhood, I pierced a single bird with a blade of grass.'
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?
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.
Because of that curse, even Dharma was born in the womb of a śūdra woman, wise and righteous, taking a sinless form as Vidura.
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.
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.
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.
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.
They call him the infinite, unchanging deity, the Swan, Nārāyaṇa, the lord, the creator, ageless, eternal, the supreme imperishable.
The Absolute, devoid of qualities, the universe, without beginning, unborn, imperishable.
He, the supreme person—pervading all, the creator, the grandsire of all beings—was born among the Andhakas and Vrishnis to uphold dharma.
But Satyaki and Kritavarma, mighty, skilled in all weapons, devoted followers of Narayana, were born—experts in arms—from Satyaka and Hṛidika.
The seed of Bharadvāja, deposited in Droṇī, grew; from her, Droṇa was born—he was the son of the great sage of fierce austerity.
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.
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.
Likewise, on the altar, Kṛṣṇā was born—radiant, auspicious, shining in form, and possessing supreme beauty.
Nagnajit, a disciple of Prahlada, and then Subala were born; his offspring, Dharmahantri, was born due to the wrath of the gods.
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.
From Kṛṣṇa Dvaipāyana, Dhṛtarāṣṭra, lord of men, was born, and in the field of Vicitravīrya, the mighty Pāṇḍu also.
But from Pāṇḍu, five sons, each equal to the gods, were born from two wives; among them, Yudhiṣṭhira was the foremost in virtue.
Yudhishthira was born from Dharma, Vrikodara from the Wind god, and Dhananjaya, the illustrious foremost of all wielders of weapons, from Indra.
The handsome twin sons, Nakul and Sahadeva, were born from the Ashvins; both were devoted to serving their elders.
Likewise, a hundred sons were born to the wise Dhritarashtra—beginning with Duryodhana, and including Yuyutsu and also Karṇa.
Then, Bhārata, there were Duḥśāsana, Duḥsaha, Durmarṣaṇa, Vikarṇa, Citrasena, and Viviṃśati.
Jaya, Satyavrata, and also Purumitra, O Bhārata, as well as Yuyutsu, the son of a Vaiśya—these were the eleven great warriors.
Abhimanyu was born from Arjuna and Subhadra, the sister's son of Vasudeva, and the grandson of the great-souled Pandu.
From the five Pandavas also, five sons were born to Kṛṣṇā—youths endowed with beauty and expert in all weapons.
Prativindhya was born from Yudhishthira, Sutasoma from Bhimasena, Śrutakīrti from Arjuna, and Śatānika from Nakula.
Likewise, the valiant Śrutasena was born to Sahadeva, and in the forest, Bhīma had Ghaṭotkaca by Hiḍimbā.
Yudhishthira married Devakī, the daughter of Shaivya. He begot a son with her, named Yaudheya.
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.
But Nakula married Reṇumatī, the princess of Chedi, and with her begot a son named Nirmitra.
But Sahadeva, at the svayamvara of Madri, married a wife named Vijaya; and he begot on her a son named Suhotra.
Arjuna, however, begot a son named Iravan by Ulupi, the serpent maiden.
Then Arjuna begot a son named Babhruvāhana on Chitrāngadā, the daughter of the lord of Maṇalūru. These are the thirteen sons of the Pāṇḍavas.
Abhimanyu married Uttara, the daughter of Virāṭa. In her, his child was conceived.
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.
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.
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.
But Parikshit indeed married a woman named Bhadrawati; in her, you—Janamejaya—were born.
But from Janamejaya, you indeed had two sons by Vapuṣṭamā: Śatānīka and Śaṅkukarṇa.
But Shatánīka married Vaidehī, and by her he had a son named Aśvamedhadatta.
Thus, the lineage of Puru and of the Pāṇḍavas has been recounted. Whoever hears this lineage of Puru is freed from all sins.
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.
Then, in that conflict of the Kurus, many hundreds of thousands of kings, prepared to fight in battle, assembled.
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.