Chapter 1: Preface: Overview of the Bhārata, Layered Meanings, and Expansion
Victorious is Vyāsa, the son of Parāśara and the delight of Satyavatī’s heart; the whole world drinks the immortal nectar of literature flowing from the lotus of his mouth.
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The core narrative of Jaya is much older than the Nara-Nārāyaṇa narrative. Hence, it requires a more common Vyāsa invocation, without Nara, that is popular in most of the Purāṇas and is also found later in the Mahābhārata.
Having bowed to Narayana, to Nara, the best of men, and to the goddess Sarasvati, one should then proclaim Jaya. (BORI: 1-001-0)
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Ugraśravas, the Suta, son of Lomaharṣaṇa and a reciter of ancient lore, at Kulapati Śaunaka’s twelve-year sacrificial session in the Naimiṣa Forest… (BORI: 1-001-1)
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One day, the Suta’s son bowed respectfully and approached the seated Brahmarshis, who were firm in their vows. (BORI: 1-001-2)
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When he arrived at the hermitage, the ascetics dwelling in the Naimisha Forest gathered around him there to hear wondrous tales. (BORI: 1-001-3)
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With palms joined, he greeted all those sages and asked about the progress of their austerities; the holy men welcomed him in turn. (BORI: 1-001-4)
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Then, when all the ascetics had taken their seats, Lomaharshana respectfully took the seat assigned to him. (BORI: 1-001-5)
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Then, seeing that he was comfortably seated and rested, one of the sages there began a conversation and asked: (BORI: 1-001-6)
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Where have you come from, O Suta, and where have you spent this time, lotus-eyed one? Tell me this, for I ask you. (BORI: 1-001-7)
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The Suta said:
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At the snake sacrifice of the great royal sage Janamejaya, in the presence of that foremost of kings, the worthy son of Parikshit... (BORI: 1-001-8)
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the various, most sacred tales proclaimed by Krishna Dvaipayana and duly recounted by Vaishampayana... (BORI: 1-001-9)
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After hearing those stories of varied content contained in the Mahabharata, and visiting many sacred fords and shrines… (BORI: 1-001-10)
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I went to the sacred land called Samantapañcaka, frequented by Brahmins, where long ago there was a war... (BORI: 1-001-11)
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between the Pandavas, the Kurus, and all the kings. (BORI: 1-001-11)
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Wishing to see them, I have therefore come here into your presence. Long-lived ones, I indeed regard you all as having become Brahman. (BORI: 1-001-12)
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In this sacrifice, O greatly blessed ones, radiant as the sun and fire, you sit here after performing your ablutions, purified, having recited your prayers and offered oblations into the fire… (BORI: 1-001-13)
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You are seated here at ease. What shall I tell you, O Brahmins— (BORI: 1-001-13)
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Sacred tales drawn from the Puranas or concerning dharma; the history of kings and great-souled seers? (BORI: 1-001-14)
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The seers said:
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That Purana which was proclaimed by the great seer Dvaipayana and, upon being heard by the gods and Brahmarshis, was highly esteemed... (BORI: 1-001-15)
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of that finest of narratives, with its varied words and sections, endowed with subtle meanings and reasoning, and adorned with the meanings of the Vedas... (BORI: 1-001-16)
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This verse of the Mahābhārata specifically alludes to layered meanings, particularly those of the Vedas.
the sacred history of the Bhāratas, replete with the meaning of the work, refined, holy, and enriched by many śāstras… (BORI: 1-001-17)
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which the sage Vaishampayana accurately and gladly recited to King Janamejaya at the sacrificial session, at Dvaipayana’s command... (BORI: 1-001-18)
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We wish to hear that sacred compilation of Vyasa, the performer of wondrous deeds, which is equal to the four Vedas, accords with dharma, and dispels the fear of sin. (BORI: 1-001-19)
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The Suta said:
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the primal Person, the Lord, much invoked and much praised; the eternal Brahman—truth, the single syllable, manifest and unmanifest… (BORI: 1-001-20)
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that which is both non-being and being, which is the universe and transcends both being and non-being; the creator of all, high and low, the ancient, supreme, imperishable one… (BORI: 1-001-21)
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Having bowed to Vishnu—auspicious, the source of auspiciousness, most excellent, faultless, and pure—to Hrishikesha, Hari, the teacher of all that moves and does not move… (BORI: 1-001-22)
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I shall now set forth in full the teaching of the great-souled Vyasa, the immensely radiant great seer honored throughout the world. (BORI: 1-001-23)
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Some poets have recounted this history, others are recounting it now, and still others will likewise recount it here on earth. (BORI: 1-001-24)
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But this great body of knowledge, established in the three worlds and preserved by the twice-born in both detailed and abridged forms... (BORI: 1-001-25)
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Adorned with auspicious words and divine and human conventions, furnished with various metres and rhythms, and cherished by the learned… (BORI: 1-001-26)
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In this lightless, unillumined expanse, enveloped on every side in darkness, there arose a single vast egg, the imperishable seed of all creatures. (BORI: 1-001-27)
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At the beginning of the age, they declare it to be the great divine cause, within which, it is said, is that true light, eternal Brahman… (BORI: 1-001-28)
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wondrous and inconceivable, equally present everywhere—the unmanifest, subtle cause, that which is of the nature of both being and non-being... (BORI: 1-001-29)
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from which was born the Grandfather—the sole lord Prajāpati Brahmā, teacher of the gods—and then Sthāṇu, Manu, Ka, and Parameṣṭhin… (BORI: 1-001-30)
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and likewise Daksha, son of Prachetas, and the seven sons of Daksha. Then the twenty-one lords of creatures came into being. (BORI: 1-001-31)
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and Purusha, whose nature is immeasurable and whom the sages know as the All; likewise the Vishvedevas, the Adityas, the Vasus, and the two Ashvins… (BORI: 1-001-32)
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the Yakshas, Sadhyas, Pisachas, Guhyakas, and Pitrs as well. From him were born learned, virtuous, and pure Brahmarshis... (BORI: 1-001-33)
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and many royal seers, endowed with every virtue; the waters, heaven, earth, wind, the atmosphere, and the directions; (BORI: 1-001-34)
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Years, seasons, months, fortnights, days, and nights arose in due order, as did everything else that is manifest to the world. (BORI: 1-001-35)
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Whatever is seen here among existing things, whether stationary or moving, is all withdrawn again when the end of the age arrives. (BORI: 1-001-36)
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Just as the varied signs of the seasons appear in their succession, the very same each time, so too do beings at the beginnings of the ages. (BORI: 1-001-37)
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Thus this beginningless and endless cycle, which brings about the dissolution of beings and has neither origin nor end, revolves in the world. (BORI: 1-001-38)
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The creation of the gods, stated in brief, numbers thirty-three thousand, thirty-three hundred, and thirty-three. (BORI: 1-001-39)
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Divasputra, Bṛhadbhānu, Cakṣus, Ātman, Vibhāvasu, Savitṛ, Ṛcīka, Arka, Bhānu, Āśāvaha, and Ravi… (BORI: 1-001-40)
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All were sons of Vivasvat, and Mahya was the youngest among them. His son was Devabhrat, from whom came the one known as Subhrat. (BORI: 1-001-41)
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Subhrāj had three sons, blessed with offspring and highly learned: Daśajyotis, Śatajyotis, and the self-possessed Sahasrajyotis. (BORI: 1-001-42)
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The great-souled Dashajyotis had ten thousand sons, while Shatajyotis had ten times as many. (BORI: 1-001-43)
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The sons of Sahasrajyotis were again ten times as numerous as those. From them, this Kuru lineage, the lineage of the Yadus, and that of Bharata… (BORI: 1-001-44)
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the lineages of Yayati and Ikshvaku, and all the lineages of royal sages. Many lineages came into being, as did the orders of creatures in all their fullness. (BORI: 1-001-45)
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all the abodes of beings, the threefold mystery, the application of the Vedas together with full understanding, and duty, wealth, and pleasure… (BORI: 1-001-46)
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The sage saw that treatises on righteousness, desire, and wealth, various other sciences, and the ordering of worldly life had come into being. (BORI: 1-001-47)
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Histories with their explanations, and various sacred traditions as well—all this has been covered here, and the character of the work has been stated. (BORI: 1-001-48)
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Through austerity and celibacy, Satyavatī’s son arranged the eternal Veda and composed this sacred history. (BORI: 1-001-52)
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The austerity and celibacy practised by Vyasa while composing the Mahabharata are highlighted too often.
Having composed that most excellent of narratives, the mighty Dvaipayana reflected, “How shall I teach it here to my disciples?” (KUMB: 1-1-80; NILA: 01.001.055; NILA: 01.001.056)
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Knowing what the sage Dvaipayana was pondering, the blessed Brahma, teacher of the world, came there in person. (KUMB: 1-1-81; NILA: 01.001.056; NILA: 01.001.057)
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to please that sage and out of a desire for the welfare of the worlds. Seeing him, the sage stood astonished, bowing with joined palms. (KUMB: 1-1-82; NILA: 01.001.057; NILA: 01.001.058)
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Surrounded by all the assembled sages, he prepared a seat. (KUMB: 1-1-83; NILA: 01.001.058)
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Vasava’s son circumambulated Hiranyagarbha, who was seated on that supreme throne, and then stood nearby. (KUMB: 1-1-84; NILA: 01.001.059)
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Then, with the permission of Brahmā, the Supreme Lord, the pure-smiling Kṛṣṇa sat down nearby, filled with delight. (KUMB: 1-1-85; NILA: 01.001.060)
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Hey
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O Brahmā, the secret of the Veda and whatever else I have set forth, as well as a detailed exposition of the Vedas together with their ancillary disciplines and Upaniṣads... (KUMB: 1-1-87; NILA: 01.001.062)
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There is a clear indication that the subject matter of the Mahabharata is the Vedas and Upanishads, providing insight into their knowledge.
By the lamp of history, which dispels the veil of delusion, the whole inner chamber of the world has been illuminated just as it is. (KUMB: 1-1-103; NILA: 01.001.087)
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with the Saṃgraha chapter as its seed, the Pauloma and Astika as its roots, the Sambhava as its spreading trunk, and the Sabha Parvan as its boughs… (KUMB: 1-1-104; NILA: 01.001.088)
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luxuriant in the form of the Aranyaka Parvan, with the Virata and Udyoga Parvans as its heartwood, the Bhishma Parvan as its great branch, and the Drona Parvan as its leaves... (KUMB: 1-1-105; NILA: 01.001.089)
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with white flowers in the form of the Karṇa Parvan, fragrant with the Śalya Parvan; with the Strī and Aiṣīka Parvans as its resting place, and the Śānti Parvan as its great fruit... (KUMB: 1-1-106; NILA: 01.001.090)
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with the Aśvamedha as its nectar-like sap, the Āśramasthāna as its abode, and the Mausala as its epitome of sacred tradition, frequented by learned Brahmins… (KUMB: 1-1-107; NILA: 01.001.091)
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The inexhaustible, mighty tree will sustain all the foremost poets, just as Parjanya sustains living beings. (KUMB: 1-1-108; NILA: 01.001.092)
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O sage, call Ganesha to mind so that he may write the poem. (KUMB: 1-1-109; NILA: 01.001.074)
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Having spoken to him thus, the blessed Brahmā, creator of the world, departed for his own abode together with the hosts of seers and gods. (KUMB: 1-1-110; NILA: 01.001.074)
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Then Vyasa, the son of Satyavati, called Heramba to mind. (KUMB: 1-1-111; NILA: 01.001.075)
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As soon as he was remembered, Ganesha, the Lord of Obstacles who fulfills his devotees’ wishes, came to the place where Vedavyasa was staying. (KUMB: 1-1-112; NILA: 01.001.075; NILA: 01.001.076)
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After he had been honored and had taken his seat, Vyasa addressed him, O sinless one: “Leader of the Ganas, be the scribe of this Bharata, conceived in my mind and recited by me.” (KUMB: 1-1-113; NILA: 01.001.076; NILA: 01.001.077)
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Hearing this, Vighnesha said, “If my pen does not pause for even a moment as I write, then I shall indeed be the scribe.” (KUMB: 1-1-114; NILA: 01.001.078)
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Vyāsa in turn said to the god, “Never write anything without understanding it.” Saying “Om,” Gaṇeśa then became his scribe. (KUMB: 1-1-115; NILA: 01.001.079)
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Then, out of curiosity, the sage fashioned an obscure knot in the text, concerning which the sage Dvaipayana made this declaration: (KUMB: 1-1-116; NILA: 01.001.080)
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I know eight thousand eight hundred verses; Śuka knows them, and Saṃjaya may or may not know them. (KUMB: 1-1-117; NILA: 01.001.081)
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Even today, O sage, that knot of verses remains firmly tied and cannot be unraveled because its meaning is obscure and compressed. (KUMB: 1-1-118; NILA: 01.001.082)
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While even the all-knowing Ganesha paused for a moment to consider it, Vyasa composed many other verses. (KUMB: 1-1-119; NILA: 01.001.083)
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I shall describe the growth of that tree—its branches, flowers, and fruit—filled with sweet, wholesome sap and impossible even for the immortals to cut down. (KUMB: 1-1-120; NILA: 01.001.093)
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The closely knit core of the Mahabharata consists of 8,800 verses. Even Lord Ganesha struggled to understand them, indicating the depth and layered nature of their knowledge. “Sanjaya may not understand” alludes to the possibility that an ordinary person may not grasp their full depth.
Dvaipāyana first taught this to his son Śuka; then the master imparted it to other worthy disciples. (BORI: 1-001-63)
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When questioned by Janamejaya and by Brahmins in their thousands, he instructed his disciple Vaishampayana, who was seated nearby. (BORI: 1-001-57)
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Seated with the assembly, he recited the Bharata during intervals in the sacrifice, prompted again and again. (BORI: 1-001-58)
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He composed the Bhārata collection in twenty-four thousand verses; the learned say that this is the extent of the Bhārata without the subsidiary tales. (BORI: 1-001-61)
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Two facts become clear from this verse. First, Vyasa composed the Bharata with only 24,000 verses. Second, the statement that the knowledgeable consider only these 24,000 verses to be the Bharata, excluding the subsidiary texts, indicates a memory of the 24,000-verse text being the original even after its expansion.
After expounding this great body of knowledge at length, the sage also presented it in brief; for learned people in this world value both concise and detailed accounts. (BORI: 1-001-49)
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Some Brahmins study the Bharata properly from the story of Manu onward, others from the story of Astika, and still others from the story of Uparicara. (BORI: 1-001-50)
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The verse alludes to the expansion of the Bhārata, in which the story of Manu, beginning in the current chapter, forms the outermost layer; the Āstīka story forms the middle layer; and the Uparicara story forms the inner core.
The learned illuminate the diverse lore of the compilation; some are skilled at expounding it, while others can commit the text to memory. (BORI: 1-001-51)
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The verse indicates that understanding the layered interpretation of the Mahābhārata is a different skill from merely memorising it.
Then the sage made a further abridgment in one hundred and fifty verses: the Anukramaṇī chapter, covering the events together with their books. (BORI: 1-001-62)
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The reference to 150 verses in the Anukramaṇī chapter alludes to a chapter consisting of only 150 verses.
The learned son of Parāśara, a righteous Brahmarṣi of strict vows, at the behest of his mother and of the wise son of Gaṅgā… (BORI: 1-001-53)
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Long ago, the powerful Krishna Dvaipayana fathered three Kauravas, like three fires, in the field of Vicitravirya. (BORI: 1-001-54)
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After begetting Dhritarashtra, Pandu, and Vidura, the wise man returned once more to his hermitage to practice austerities. (BORI: 1-001-55)
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When they had been born, grown up, and passed on to the highest state, the great seer recounted the Bharata in this human world. (BORI: 1-001-56)
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Dvaipayana gave a full account of the Kuru lineage, Gandhari’s righteousness, the Kshattri’s wisdom, and Kunti’s steadfastness. (BORI: 1-001-59)
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Seated with the members of the assembly, he had the Bharata recited during intervals in the sacrifice, being urged to do so again and again. (BORI: 1-001-66)
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Dvaipayana gave a full account of the Kuru lineage, Gandhari’s virtuous conduct, the wisdom of Kshattri, and Kunti’s steadfastness. (BORI: 1-001-67)
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The blessed sage spoke of Vasudeva’s greatness, the Pandavas’ truthfulness, and the wicked conduct of Dhritarashtra’s sons. (BORI: 1-001-68)
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The blessed sage recounted Vasudeva’s greatness, the Pandavas’ truthfulness, and the wicked conduct of Dhritarashtra’s sons. (BORI: 1-001-60)
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Nārada recited it to the gods, Asita Devala to the ancestors, and Śuka recited it to the Gandharvas, Yakṣas, and Rākṣasas. (BORI: 1-001-64)
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Duryodhana is a great tree made of wrath; Karna is its trunk, Shakuni its branches, and Duhshasana its abundant flowers and fruits. Its root is the unwise King Dhritarashtra. (BORI: 1-001-65)
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In Yudhishthira stands the great tree of dharma: Arjuna is its trunk, Bhimasena its branches, and the two sons of Madri its abundant flowers and fruit; Krishna, Brahman, and the Brahmins are its roots. (KUMB: 1-1-129; NILA: 01.001.111)
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Having conquered many lands through warfare and valor, Pandu lived in the forest with his retinue, devoting himself to hunting. (KUMB: 1-1-130; NILA: 01.001.112)
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By killing a deer while it was mating, he met with a grievous calamity. There follows the ordered account of the Pārthas’ conduct and rites from their birth onward… (KUMB: 1-1-131; NILA: 01.001.113)
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The two mothers’ acceptance of the secret teaching on dharma, and how she, desiring sons, invoked Dharma, Anila, and Indra by means of them… (KUMB: 1-1-132)
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Then Pṛthā, dear to her husband and privy to the secret teaching of dharma, invoked Dharma, Wind, and Indra by those means, longing for sons. (KUMB: 1-1-133)
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Madri, having been given that secret formula, also invoked the Ashvins. Thus all the Parthas were born through the mantras of Kunti and Madri, and were raised among ascetics under the protection of their two mothers... (KUMB: 1-1-134)
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in pure and sacred forests and in the hermitages of great sages. When all those noble sons of Pandu had been born, (KUMB: 1-1-135)
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And the coming of Dharma, Vayu, Shakra, and likewise the twin gods, the Ashvins, to the two mothers in accordance with the secret teaching of dharma; (BORI: 1-001-69)
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raised among ascetics and protected by their two mothers in pure, holy forests and in the hermitages of great sages; (BORI: 1-001-70)
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But after having intercourse with Madri, Pandu died on the great and most sacred mountain Shatashringa, through the power of the sage’s curse. (KUMB: 1-1-136)
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The seers themselves then brought them to the sons of Dhritarashtra. They were handsome young boys, celibate students with matted hair. (BORI: 1-001-71)
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“These Pandavas are your sons and brothers, your disciples and friends.” Having said this, the sages vanished. (BORI: 1-001-72)
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Seeing the Pandavas presented by those sages, the Kauravas and the respectable townspeople of every class cried out loudly for joy. (BORI: 1-001-73)
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Some said, “These are not his sons,” while others said, “They are indeed his.” Still others said, “Since Pandu died long ago, how can they be his?” (BORI: 1-001-74)
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“Welcome! By great good fortune, we behold Pāṇḍu’s offspring. Let them be welcomed!” Such voices were heard on every side. (BORI: 1-001-75)
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When that clamor had subsided, a tremendous roar arose from unseen beings, resounding through every quarter. (BORI: 1-001-76)
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At the Pandavas’ entrance there were showers of flowers, pleasant fragrances, and the sounds of conches and drums; it was a wondrous sight. (BORI: 1-001-77)
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Then, as all the citizens rejoiced with delight, a great sound arose there, reaching heaven and increasing their fame. (BORI: 1-001-78)
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The Pandavas too studied all the Vedas and various treatises, and lived there honored and free from fear. (BORI: 1-001-79)
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The people were pleased by Yudhishthira’s purity, Bhimasena’s steadfastness, and Arjuna’s valor; (BORI: 1-001-80)
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Kunti’s devoted service to her elders, the twins’ humility, and their valor delighted all the people. (BORI: 1-001-81)
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Then, at an assembly of kings, Arjuna accomplished an exceedingly difficult feat and won Krishna, the maiden who was choosing her own husband. (BORI: 1-001-82)
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From that time onward, he was honored in this world above all bowmen and became as difficult to look upon as the sun, even in battle. (BORI: 1-001-83)
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Having conquered all the kings and all the great confederacies, Arjuna secured for the king the great Rājasūya sacrifice. (BORI: 1-001-84)
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Yudhishthira accomplished the great Rajasuya sacrifice, abundant in food and sacrificial gifts and endowed with every excellence. (BORI: 1-001-85)
[PV-PAN:01_001_126]
Through Vasudeva’s wise counsel and the strength of Bhima and Arjuna, after having Jarasandha and the strength-proud Caidya slain… (BORI: 1-001-86)
[PV-PAN:01_001_127]
Then offerings came to Duryodhana from every quarter: precious stones, gold, and jewels, as well as wealth in cattle, elephants, and horses; (BORI: 1-001-87)
[PV-PAN:01_001_128]
and garments of various kinds, cloaks and coverings, costly blankets and hides, and coverlets made from the wool of the ranku deer. (KUMB: 1-1-154; NILA: 01.001.133)
[PV-PAN:01_001_129]
Seeing then the Pāṇḍavas’ abundant prosperity, a tremendous anger born of envy arose in him. (BORI: 1-001-88)
[PV-PAN:01_001_130]
He was tormented at the sight of the splendid assembly hall, resembling a celestial palace, which Maya had built and presented to the Pandavas. (BORI: 1-001-89)
[PV-PAN:01_001_131]
where, as he stumbled in confusion, Bhima had laughed at him like a man of low birth, in Vasudeva’s presence. (BORI: 1-001-90)
[PV-PAN:01_001_132]
Though enjoying many kinds of pleasures and various jewels, he was described to Dhritarashtra as wan, sallow, and emaciated. (BORI: 1-001-91)
[PV-PAN:01_001_133]
Then Dhritarashtra, devoted to his son, gave permission for the dice game. On hearing this, Vasudeva became exceedingly angry. (BORI: 1-001-92)
[PV-PAN:01_001_134]
Though not greatly pleased, he condoned the disputes and ignored the dreadful practices beginning with gambling, even as they escalated. (BORI: 1-001-93)
[PV-PAN:01_001_135]
Casting aside Vidura, Drona, Bhishma, and Kripa, son of Sharadvat, he destroyed the warrior class through mutual slaughter in that tumultuous conflict. (BORI: 1-001-94)
[PV-PAN:01_001_136]
Hearing the deeply unwelcome news that the sons of Pandu were victorious, and learning the views of Duryodhana, Karna, and Shakuni as well... (BORI: 1-001-95)
[PV-PAN:01_001_137]
After pondering for a long time, Dhritarashtra said to Sanjaya: (BORI: 1-001-95)
[PV-PAN:01_001_138]
Listen, Sanjaya, to all that I have to say, and do not find fault with me. You are learned, discerning, intelligent, and esteemed by the wise. (BORI: 1-001-96)
[PV-PAN:01_001_139]
My mind is not set on conflict, nor do I delight in the destruction of the Kurus. I make no distinction between my own sons and the sons of Pandu. (BORI: 1-001-97)
[PV-PAN:01_001_140]
My wrathful sons resent me because I am old; but blind and weak-hearted, I endure it out of love for my sons. (BORI: 1-001-98)
[PV-PAN:01_001_141]
And I share in the delusion of the witless Duryodhana as he goes astray. (BORI: 1-001-98)
[PV-PAN:01_001_142]
Having seen at the Rājasūya the splendor of the mighty Pāṇḍava and having been subjected to ridicule at the sight of his entrance into the assembly hall... (BORI: 1-001-99)
[PV-PAN:01_001_143]
Unable to bear it, yet powerless to defeat the Pandavas himself in battle and lacking the resolve to attain such prosperity, like one who was no Kshatriya… (BORI: 1-001-100)
[PV-PAN:01_001_144]
Together with the king of Gandhara, he planned a deceitful dice game. (BORI: 1-001-100)
[PV-PAN:01_001_145]
Sanjaya, listen to everything I have learned there, just as it happened. For when you have heard my words, grounded in reason and truth... (BORI: 1-001-101)
[PV-PAN:01_001_146]
Then, O son of a Suta, you will know me to be what is called “one whose eye is wisdom.” (BORI: 1-001-101)
[PV-PAN:01_001_147]
When I heard that the bow had been drawn, the wondrous target pierced and brought down to the ground, and Krishna won before the eyes of all the kings, I no longer hoped for victory, Sanjaya. (BORI: 1-001-102)
[PV-PAX:01_001_148]
A shift in the language structure, giving the Likely KDV-Style a value of “Low,” indicates a later addition.
When I heard that Arjuna had forcibly carried off Subhadra, the Mādhava princess, in Dvaraka, and that the two Vrishni heroes had gone to Indraprastha, I no longer hoped for victory, Sanjaya. (BORI: 1-001-103)
[PV-PAX:01_001_149]
When I heard that Arjuna had checked the lord of the gods, who was pouring down divine arrows, and had also satiated Agni in the Khandava forest, then, Sanjaya, I had no hope of victory. (BORI: 1-001-104)
[PV-PAX:01_001_150]
When I heard that the five sons of Pritha had escaped with Kunti from the house of lac, and that Vidura had allied himself with them to secure their interests, then, Sanjaya, I no longer hoped for victory. (KUMB: 1-1-174; NILA: 01.001.153)
[PV-PAX:01_001_151]
When I heard that Draupadi had been won by Arjuna in the midst of the arena after he pierced the target, and that the valiant Panchalas and the sons of Pandu were united, then, Sanjaya, I no longer hoped for victory. (KUMB: 1-1-175; NILA: 01.001.154)
[PV-PAX:01_001_152]
When I heard that Bhimasena had gone and slain with his bare arms Jarasandha, foremost of the Magadhas, who blazed upon the earth, I no longer hoped for victory, Sanjaya. (KUMB: 1-1-176; NILA: 01.001.155)
[PV-PAX:01_001_153]
When I heard that the sons of Pandu had forcibly subdued the kings in their conquest of the quarters and performed the great royal sacrifice, the Rajasuya, then, Sanjaya, I had no hope of victory. (KUMB: 1-1-177; NILA: 01.001.156)
[PV-PAX:01_001_154]
When I heard that Yudhishthira had been deprived of his kingdom and defeated by Saubala at dice, and that his brothers of immeasurable prowess had followed him, then, Sanjaya, I had no hope of victory. (BORI: 1-001-105)
[PV-PAX:01_001_155]
When I heard that Draupadi, her voice choked with tears, distressed, wearing a single garment, and menstruating, had been brought into the assembly—though she had protectors, she was treated as if she had none—then, Sanjaya, I had no hope of victory. (BORI: 1-001-106)
[PV-PAX:01_001_156]
When I heard that the witless rogue Duhshasana had pulled off a heap of garments there and still had not reached the end, I no longer hoped for victory, Sanjaya. (KUMB: 1-1-179; NILA: 01.001.158)
[PV-PAX:01_001_157]
When I heard, dear one, of the many hardships endured by the righteous Pandavas as they set out for the forest and suffered out of love for their eldest brother, I no longer hoped for victory, Sanjaya. (BORI: 1-001-107)
[PV-PAX:01_001_158]
When I heard that thousands of initiated students had followed King Yudhishthira into the forest—great-souled Brahmins who lived on alms—I no longer hoped for victory, Sanjaya. (BORI: 1-001-108)
[PV-PAX:01_001_159]
When I heard that, during their forest exile, the sons of Pritha had associated with ancient great seers, were attended by those sages and their retinues, and had become their friends, I no longer hoped for victory, Sanjaya. (KUMB: 1-1-184)
[PV-PAX:01_001_160]
When I heard that Arjuna had pleased the three-eyed god of gods, who had assumed the form of a Kirāta, in battle and obtained from him the great Pāśupata weapon, then, Sanjaya, I had no hope of victory. (BORI: 1-001-109)
[PV-PAX:01_001_161]
When I heard that Dhanañjaya, dwelling in heaven, was duly learning the renowned divine weapon directly from Śakra, true to his word, I no longer hoped for victory, Sañjaya. (BORI: 1-001-110)
[PV-PAX:01_001_162]
When I heard that the Kalakeyas and Paulomas, emboldened by a boon and invincible to the gods, had been defeated by Arjuna, I no longer hoped for victory, Sanjaya. (KUMB: 1-1-186; NILA: 01.001.164)
[PV-PAX:01_001_163]
When I heard that the diademed hero, the scourge of his foes, had gone to slay the Asuras and had returned from Śakra’s realm after accomplishing his purpose, then, Sanjaya, I had no hope of victory. (KUMB: 1-1-187; NILA: 01.001.165)
[PV-PAX:01_001_164]
When I heard that Pandu’s son had set out on a pilgrimage accompanied by Lomasha, and that he had learned the science of dice from Brihadashva, then, Sanjaya, I no longer hoped for victory. (KUMB: 1-1-188)
[PV-PAX:01_001_165]
When I heard that Bhima and the other sons of Pritha had met Vaishravana in that land inaccessible to men, then, Sanjaya, I had no hope of victory. (BORI: 1-001-111)
[PV-PAX:01_001_166]
When I heard that my sons, who had gone on the cattle-inspection expedition and were devoted to Karna’s counsel, had been captured by the Gandharvas and then freed by Arjuna, I no longer hoped for victory, Sanjaya. (BORI: 1-001-112)
[PV-PAX:01_001_167]
When I heard, O Suta, that Dharma, in the form of a Yaksha, had met Dharmaraja and that the questions put were answered correctly, then, Sanjaya, I no longer hoped for victory. (BORI: 1-001-113)
[PV-PAX:01_001_168]
When I heard that my men did not recognize the sons of Pandu as they lived in disguise in the kingdom of Virata together with Krishna, I no longer hoped for victory, Sanjaya. (KUMB: 1-1-192; NILA: 01.001.169)
[PV-PAX:01_001_169]
When I heard that the foremost of the Kīcakas had been slain in battle by Bhīmasena, together with his hundred brothers, for Draupadī’s sake, then, Sañjaya, I no longer hoped for victory. (KUMB: 1-1-193)
[PV-PAX:01_001_170]
When I heard that the foremost of my men had been routed by Dhananjaya, who, though living in the kingdom of Virata, had done so single-handedly from one chariot, I no longer hoped for victory, Sanjaya. (BORI: 1-001-114)
[PV-PAX:01_001_171]
When I heard that the king of Matsya had honorably offered his daughter Uttarā to Arjuna, and that Arjuna had accepted her for his son, then, Sañjaya, I no longer hoped for victory. (BORI: 1-001-115)
[PV-PAX:01_001_172]
When I heard that Yudhishthira—defeated, penniless, driven into exile, and separated from his own people—had seven akshauhinis, then, Sanjaya, I no longer hoped for victory. (BORI: 1-001-116)
[PV-PAX:01_001_173]
When I heard Narada say, “Those two, Krishna and Arjuna, are Nara and Narayana; I have always seen them in Brahma’s realm,” I no longer hoped for victory, Sanjaya. (BORI: 1-001-117)
[PV-PAX:01_001_174]
When I heard that Mādhava Vāsudeva had devoted himself entirely to the Pandavas’ cause—he of whom they say that this earth is but a single stride—then I no longer hoped for victory, Sanjaya. (BORI: 1-001-118)
[PV-PAX:01_001_175]
When I heard that Krishna, seeking peace for the welfare of the world, had come to the Kurus, but had departed without achieving his purpose despite his efforts to make peace, then, Sanjaya, I no longer hoped for victory. (KUMB: 1-1-199; NILA: 01.001.175)
[PV-PAX:01_001_176]
When I heard that Karna and Duryodhana had resolved to seize Keshava, and that he had manifested himself in many forms, then, Sanjaya, I had no hope of victory. (BORI: 1-001-119)
[PV-PAX:01_001_177]
When I heard that, as Vasudeva was departing, the distressed Pritha stood alone before his chariot and was consoled by Keshava, I no longer hoped for victory, Sanjaya. (BORI: 1-001-120)
[PV-PAX:01_001_178]
When I heard that Vasudeva was their counselor, as was Bhishma, Shantanu’s son, and that Bharadvaja’s son was uttering blessings, then, Sanjaya, I had no hope of victory. (BORI: 1-001-121)
[PV-PAX:01_001_179]
When I heard that Karna had said to Bhishma, “I will not fight while you are fighting,” and had withdrawn, abandoning the army, then, Sanjaya, I had no hope of victory. (BORI: 1-001-122)
[PV-PAX:01_001_180]
When I heard that Vasudeva and Arjuna, together with the immeasurable bow Gandiva—three of formidable power—had come together, I no longer hoped for victory, Sanjaya. (BORI: 1-001-123)
[PV-PAX:01_001_181]
When I heard that Arjuna, overcome by despair, was sinking down on the chariot seat, and that Krishna revealed the worlds within his body, then, Sanjaya, I had no hope of victory. (BORI: 1-001-124)
[PV-PAX:01_001_182]
When I heard that Bhishma, the scourge of his enemies, was destroying ten thousand chariots in battle, yet not one of them who could be seen was being slain, then, Sanjaya, I had no hope of victory. (BORI: 1-001-125)
[PV-PAX:01_001_183]
When I heard that the righteous son of Ganga had himself ordained his death in battle, and that the delighted sons of Pandu had brought it about, I no longer hoped for victory, Sanjaya. (KUMB: 1-1-207; NILA: 01.001.183)
[PV-PAX:01_001_184]
When I heard that the supremely valiant Bhishma, unassailable in battle, had been slain by Partha after placing Shikhandin before him, then, Sanjaya, I no longer hoped for victory. (BORI: 1-001-126)
[PV-PAX:01_001_185]
When I heard that the aged hero Bhishma, after leaving only a few of the Somakas alive, lay struck down by brightly feathered arrows upon a bed of arrows, I no longer hoped for victory, Sanjaya. (BORI: 1-001-127)
[PV-PAX:01_001_186]
When I heard that, as Shantanu’s son lay there, Arjuna, bidden to fetch water, pierced the earth and there gave Bhishma drink, I no longer hoped for victory, Sanjaya. (BORI: 1-001-128)
[PV-PAX:01_001_187]
When I heard that Venus and the Sun were conjoined, favoring the sons of Kunti in their quest for victory, and that beasts of prey were constantly howling at us, then I had no hope of victory, Sanjaya. (BORI: 1-001-129)
[PV-PAX:01_001_188]
When Droṇa, skilled in wondrous warfare, displayed many methods of using weapons in battle yet did not slay the foremost Pāṇḍavas, then, Sañjaya, I had no hope of victory. (BORI: 1-001-130)
[PV-PAX:01_001_189]
When I heard that our mighty chariot-warriors, who had arrayed themselves to bring about Arjuna’s end and had sworn to fight him to the death, were slain by Arjuna, then, Sanjaya, I had no hope of victory. (BORI: 1-001-131)
[PV-PAX:01_001_190]
When I heard that the valiant son of Subhadra had broken through the battle formation, impenetrable to others and guarded by the armed son of Bharadvaja, and entered it alone, then, Sanjaya, I had no hope of victory. (BORI: 1-001-132)
[PV-PAX:01_001_191]
When all the great chariot-warriors, who were no match for Partha, surrounded and killed the boy Abhimanyu and became jubilant, then, Sanjaya, I had no hope of victory. (BORI: 1-001-133)
[PV-PAX:01_001_192]
When I heard that, after killing Abhimanyu, the deluded sons of Dhritarashtra were shouting for joy, and that Arjuna had unleashed his wrath upon the Saindhava, then, Sanjaya, I had no hope of victory. (BORI: 1-001-134)
[PV-PAX:01_001_193]
When I heard that Arjuna had vowed to slay the king of Sindhu, and that he had fulfilled that vow in the midst of the enemy, then, Sanjaya, I no longer hoped for victory. (BORI: 1-001-135)
[PV-PAX:01_001_194]
When I heard that, after Dhananjaya’s horses had grown weary, Vasudeva unyoked and watered them, then yoked them again once they had recovered and set out, I no longer hoped for victory, Sanjaya. (BORI: 1-001-136)
[PV-PAX:01_001_195]
When I heard that, while the horses were recovering, Arjuna stood on the chariot platform with the Gandiva and held off all the warriors, I no longer hoped for victory, Sanjaya. (BORI: 1-001-137)
[PV-PAX:01_001_196]
When I heard that Yuyudhana, the Vrishni hero, had crushed Drona’s battle formation, formidable with its elephant forces, and gone to where Krishna and Partha were, I no longer hoped for victory, Sanjaya. (BORI: 1-001-138)
[PV-PAX:01_001_197]
When I heard that Bhima, on encountering Karna, had been spared death after Karna taunted the hero with words and prodded him with the tip of his bow, then, Sanjaya, I had no hope of victory. (BORI: 1-001-139)
[PV-PAX:01_001_198]
When Droṇa, Kṛtavarman, Kṛpa, Karṇa, Droṇa’s son, and the valiant king of Madra allowed the Sindhu king to be slain, then, Sañjaya, I had no hope of victory. (BORI: 1-001-140)
[PV-PAX:01_001_199]
When I heard that Madhava had caused the divine spear given by the king of the gods to be expended on the terrifying Rākṣasa Ghaṭotkaca, I no longer hoped for victory, Sañjaya. (BORI: 1-001-141)
[PV-PAX:01_001_200]
When I heard that, in the battle between Karna and Ghatotkacha, the charioteer’s son had discharged the spear with which Savyasachi was to be slain in combat, I no longer hoped for victory, Sanjaya. (BORI: 1-001-142)
[PV-PAX:01_001_201]
When I heard that Dhrishtadyumna, transgressing dharma, had slain Drona the preceptor as he sat alone on the platform of his chariot, resolved upon death, I no longer hoped for victory, Sanjaya. (BORI: 1-001-143)
[PV-PAX:01_001_202]
When I heard that the Pandava Nakula, Madri’s son, was fighting on equal terms with Drona’s son in single combat before all the world, I no longer hoped for victory, Sanjaya. (BORI: 1-001-144)
[PV-PAX:01_001_203]
When, after Drona had been slain, Drona’s son unleashed the divine Narayana weapon yet failed to make an end of the Pandavas, I no longer hoped for victory, Sanjaya. (BORI: 1-001-145)
[PV-PAX:01_001_204]
When I heard that Bhimasena had drunk his brother Duhshasana’s blood in battle, and that no one had restrained Bhima, then, Sanjaya, I no longer hoped for victory. (KUMB: 1-1-228; NILA: 01.001.204)
[PV-PAX:01_001_205]
When I heard that the supremely valiant Karna, unassailable in battle, had been slain by Partha in that divinely ordained conflict between the brothers, then, Sanjaya, I no longer hoped for victory. (BORI: 1-001-146)
[PV-PAX:01_001_206]
When I heard that Drona’s son, Kripa, Duhshasana, and the fierce Kritavarman were attacking Yudhishthira while he was alone, then, Sanjaya, I had no hope of victory. (BORI: 1-001-147)
[PV-PAX:01_001_207]
When I heard that the valiant king of Madra, who always vied with Krishna in battle, had been slain in combat by the righteous king, O Suta, I no longer hoped for victory, Sanjaya. (BORI: 1-001-148)
[PV-PAX:01_001_208]
When I heard that the wicked son of Subala, whose strength lay in deceit and who was the root of the quarrel and the dice game, had been slain in battle by the Pandava Sahadeva, then, Sanjaya, I no longer hoped for victory. (BORI: 1-001-149)
[PV-PAX:01_001_209]
When I heard that Duryodhana, exhausted, alone, without his chariot and with his pride broken, had gone to the lake, stilled its waters, and lay there, I no longer hoped for victory, Sanjaya. (BORI: 1-001-150)
[PV-PAX:01_001_210]
When I heard that the Pandavas, standing with Vasudeva by the lake on the Ganges, were provoking my irascible son, then, Sanjaya, I no longer hoped for victory. (BORI: 1-001-151)
[PV-PAX:01_001_211]
When I heard, dear Sanjaya, that while moving along various courses in a circle during the mace fight, he had been unfairly slain through Vasudeva’s stratagem, I no longer hoped for victory. (BORI: 1-001-152)
[PV-PAX:01_001_212]
When I heard that Drona’s son and the others had killed the Panchalas and the sons of Draupadi in their sleep, committing a hideous and infamous deed, I no longer hoped for victory, Sanjaya. (BORI: 1-001-153)
[PV-PAX:01_001_213]
When I heard that the enraged Ashvatthaman, pursued by Bhimasena, had launched the supreme reed missile with which he killed the fetus, I no longer hoped for victory, Sanjaya. (BORI: 1-001-154)
[PV-PAX:01_001_214]
When I heard that Arjuna had released the Brahmashiras weapon, that the weapon had been quelled by a weapon with the words “May all be well,” and that Ashvatthaman had surrendered his precious jewel, then, Sanjaya, I no longer hoped for victory. (BORI: 1-001-155)
[PV-PAX:01_001_215]
When I heard that, as Drona’s son was hurling the great weapon at the womb of Virata’s daughter, Dvaipayana and Keshava each cursed Drona’s son in turn… (BORI: 1-001-156)
[PV-PAX:01_001_216]
When I heard Hari’s promise, “I will restore to life the child in Virata’s daughter’s womb that Drona’s son is destroying with his mighty weapons,” I no longer hoped for victory, Sanjaya. (KUMB: 1-1-239)
[PV-PAX:01_001_217]
Dvaipayana and Keshava each cursed Drona’s son. Knowing this, O Suta, I am distraught today and grieve, bereft of my sons and grandsons. (KUMB: 1-1-240)
[PV-PAX:01_001_218]
Gandhari is to be pitied, bereft of her sons and grandsons, as are the widows, bereft of their fathers and brothers. The sons of Pandu have accomplished a difficult task, and they have regained a kingdom free of rivals. (BORI: 1-001-157)
[PV-PAN:01_001_219]
Alas, I have heard that only ten survived the battle—three on our side and seven on the Pandavas’—while eighteen armies were struck down in that conflict among the Kshatriyas. (BORI: 1-001-158)
[PV-PAN:01_001_220]
I am engulfed in darkness, and bewilderment seems to overcome me. I cannot regain my senses, Suta; my mind seems to reel. (BORI: 1-001-159)
[PV-PAN:01_001_221]
Having spoken thus, Dhritarashtra lamented in deep distress and fainted. When he had recovered, he said to Sanjaya: (BORI: 1-001-160)
[PV-PAN:01_001_222]
Sanjaya, now that matters have come to this, I wish to give up my life without delay, for I see not even the slightest benefit in continuing to live. (BORI: 1-001-161)
[PV-PAN:01_001_223]
The wretched king, speaking thus and lamenting, sighing like a serpent and repeatedly losing consciousness… (KUMB: 1-1-246; NILA: 01.001.221)
[PV-PAN:01_001_224]
To the despondent king, who was speaking and lamenting in this way, the wise son of Gavalgana spoke these profoundly significant words: (BORI: 1-001-162)
[PV-PAN:01_001_225]
You have indeed heard, as Dvaipayana and the wise Narada related, of kings of great vigor and immense strength... (BORI: 1-001-163)
[PV-OTH:01_001_226]
born into great royal lineages rich in virtues, versed in divine weapons, and radiant as Shakra... (BORI: 1-001-164)
[PV-OTH:01_001_227]
Having conquered the earth righteously and performed sacrifices with due gifts to the priests, they attained fame in this world and then passed under the sway of Time. (BORI: 1-001-165)
[PV-OTH:01_001_228]
Vainya, a heroic mighty chariot-warrior; Srinjaya, foremost of conquerors; Suhotra and Rantideva; and Kakshivant, son of Ushij... (BORI: 1-001-166)
[PV-OTH:01_001_229]
Bahlika, Damana, Shaibya, Sharyati, Ajita, Jita, Vishvamitra the slayer of foes, and mighty Ambarisha… (BORI: 1-001-167)
[PV-OTH:01_001_230]
Marutta, Manu, Ikṣvāku, Gaya, Bharata, Rāma son of Daśaratha, Śaśabindu, and Bhagīratha... (BORI: 1-001-168)
[PV-OTH:01_001_231]
Yayati, performer of noble deeds, for whom the gods themselves officiated at sacrifices, and whose earth here, a treasury of sacrificial rites, is marked by sacred sacrificial posts; (BORI: 1-001-169)
[PV-OTH:01_001_232]
Thus, in ancient times, the divine seer Narada recounted these twenty-four kings to King Shaibya, who was tormented by grief for his son. (BORI: 1-001-170)
[PV-OTH:01_001_233]
Before them, still other kings passed away—mightier warriors, noble-hearted men endowed with every virtue: (BORI: 1-001-171)
[PV-OTH:01_001_234]
Puru, Kuru, the valiant Yadu, Vishvagashva of great resolve, Anenas, Yuvanashva, Kakutstha, and the mighty Raghu... (BORI: 1-001-172)
[PV-OTH:01_001_235]
Vijitin, Vītihotra, Bhava, Śveta, Bṛhadguru, Uśīnara, Śataratha, Kaṅka, Duliduha, and Druma; (BORI: 1-001-173)
[PV-OTH:01_001_236]
Dambhodbhava, Para, Vena, Sagara, Sankriti, Nimi, Ajeya, Parashu, Pundra, Shambhu, Devavriddha, and Anagha. (BORI: 1-001-174)
[PV-OTH:01_001_237]
Devāhvaya, Supratima, Supratīka, Bṛhadratha, Mahotsāha, Vinītātman, Sukratu, the Niṣadha king Nala, (BORI: 1-001-175)
[PV-OTH:01_001_238]
Satyavrata, Shantabhaya, Sumitra, Subala, Prabhu, Janujangha, Anaranya, Arka, Priyabhritya, Shubhavrata… (BORI: 1-001-176)
[PV-OTH:01_001_239]
Balabandhu, Nirāmarda, Ketuśṛṅga, Bṛhadbala, Dhṛṣṭaketu, Bṛhatketu, Dīptaketu, and Nirāmaya. (BORI: 1-001-177)
[PV-OTH:01_001_240]
Avikshit, Prabala, Dhurta, Kritabandhu, Dridheshudhi, Mahapurana, Sambhavya, Pratyanga, Paraha, and Shruti. (BORI: 1-001-178)
[PV-OTH:01_001_241]
These and many others are heard of in their hundreds and thousands; others in their tens of thousands, and even reckoned in trillions... (BORI: 1-001-179)
[PV-OTH:01_001_242]
Having forsaken immense pleasures, those wise, mighty, and illustrious kings met their deaths because of your sons. (BORI: 1-001-180)
[PV-OTH:01_001_243]
whose extraordinary deeds, valor, generosity, greatness, piety, truthfulness, purity, and integrity… (BORI: 1-001-181)
[PV-OTH:01_001_244]
…are recounted throughout the world by learned men, the foremost poets of old. Even they, endowed with every prosperity and virtue, met their end. (BORI: 1-001-182)
[PV-OTH:01_001_245]
Your sons were wicked, inflamed by anger, greedy, and overwhelmingly prone to misconduct. You should not grieve for them. (BORI: 1-001-183)
[PV-PAN:01_001_246]
You are learned, discerning, intelligent, and esteemed by the wise. Those whose understanding follows the teachings do not fall into delusion, descendant of Bharata. (BORI: 1-001-184)
[PV-PAN:01_001_247]
You also understand restraint and favor, O king. It is said that one should not go to extremes in protecting one’s sons. (BORI: 1-001-185)
[PV-PAN:01_001_248]
It was destined to be so; therefore you should not grieve. Who can avert fate through superior wisdom? (BORI: 1-001-186)
[PV-PAN:01_001_249]
No one can overstep the path ordained by the Creator. All this is rooted in time—existence and nonexistence, happiness and unhappiness. (BORI: 1-001-187)
[PV-PAN:01_001_250]
Time ripens all beings; time destroys all creatures. And time in turn extinguishes time as it burns up creatures. (BORI: 1-001-188)
[PV-PAN:01_001_251]
Time transforms all conditions in the world, both good and bad. Time gathers up all creatures and sends them forth again. (BORI: 1-001-189)
[PV-PAN:01_001_252]
Time keeps watch while others sleep, for Time is difficult to overcome. Time moves impartially among all beings, unhindered. (KUMB: 1-1-275; NILA: 01.001.250)
[PV-PAN:01_001_253]
Time moves equally among all beings, unchecked. (BORI: 1-001-189)
[PV-PAN:01_001_254]
Knowing that past, future, and present states are all fashioned by time, you should not lose your senses. (BORI: 1-001-190)
[PV-OTH:01_001_255]
The Suta said:
[PV-PAN:01_001_256]
Having thus consoled King Dhritarashtra, who was tormented by grief for his sons, the Suta, son of Gavalgana, restored him to composure. (KUMB: 1-1-277; NILA: 01.001.252)
[PV-PAN:01_001_257]
Having heard this, Dhritarashtra too took refuge in fortitude, thinking, “By fate this has come to pass”—that wisest of men. (KUMB: 1-1-278)
[PV-PAN:01_001_258]
Here Krishna Dvaipayana proclaimed the sacred Upanishad. For one who studies even a quarter of the sacred Bharata… (BORI: 1-001-191)
[PV-OTH:01_001_259]
All the sins of one who studies it with faith are completely cleansed away. (BORI: 1-001-191)
[PV-OTH:01_001_260]
For here are celebrated the holy divine seers, the brahmanical and royal seers, all of auspicious deeds, as well as the Yakshas and great serpents. (BORI: 1-001-192)
[PV-OTH:01_001_261]
The eternal Lord Vāsudeva is also celebrated here. For he is truth and immortality, purity and holiness… (BORI: 1-001-193)
[PV-OTH:01_001_262]
the eternal, supreme, immutable Brahman, the everlasting light, whose divine deeds the wise recount. (BORI: 1-001-194)
[PV-OTH:01_001_263]
from whom arise non-being, being, and both being and non-being, continuity and activity, birth, death, and rebirth; (BORI: 1-001-195)
[PV-OTH:01_001_264]
He alone is proclaimed to be that which is known as the inner self and consists of the qualities of the five elements, and that which lies beyond the Unmanifest and all the rest. (BORI: 1-001-196)
[PV-OTH:01_001_265]
That which the foremost ascetics, disciplined and endowed with the power of meditative yoga, behold abiding within themselves like a reflection in a mirror. (BORI: 1-001-197)
[PV-OTH:01_001_266]
A man who is always faithful and diligent, devoted to truth and righteousness, and who regularly studies this chapter is freed from sin. (BORI: 1-001-198)
[PV-OTH:01_001_267]
A believer who continually listens from the beginning to this chapter containing the synopsis of the Bharata does not succumb to hardships. (BORI: 1-001-199)
[PV-OTH:01_001_268]
By reciting even a little of the Anukramani at dawn and dusk, he is immediately freed from whatever sin has accumulated by day and by night. (BORI: 1-001-200)
[PV-OTH:01_001_269]
This is indeed the very body of the Bhārata, and is truth and nectar itself—as butter is among curds and the Brahmin among bipeds... (BORI: 1-001-201)
[PV-OTH:01_001_270]
The ocean is the greatest of bodies of water, and the cow the foremost of four-footed creatures. Just as these are foremost, so is the Bharata said to be. (BORI: 1-001-202)
[PV-OTH:01_001_271]
Whoever has even a quarter of this recited to Brahmins at a śrāddha—the imperishable food and drink from that rite reaches his ancestors. (BORI: 1-001-203)
[PV-OTH:01_001_272]
One should supplement the Veda with the Itihasas and Puranas. The Veda fears a person of little learning, thinking, “He will misinterpret me.” (BORI: 1-001-204)
[PV-OTH:01_001_273]
A learned man who has this Veda of Kṛṣṇa recited attains his goal and casts off even the sin incurred by killing an embryo—there is no doubt. (BORI: 1-001-205)
[PV-OTH:01_001_274]
Whoever, being pure, recites this chapter on every sacred day will thereby have studied the entire Mahabharata—such is my belief. (BORI: 1-001-206)
[PV-OTH:01_001_275]
And the man who, filled with faith, regularly listens to this work of the seers will attain long life, fame, and passage to heaven. (BORI: 1-001-207)
[PV-OTH:01_001_276]
Long ago, the four Vedas together were placed on one side of a balance and the Bharata alone on the other by the assembled divine seers. (BORI: 1-001-208)
[PV-OTH:01_001_277]
and, when weighed in greatness and weight, greater than that. (BORI: 1-001-208)
[PV-OTH:01_001_278]
Because of its greatness and weightiness, it is called the Mahabharata. Whoever knows this derivation of its name is freed from all sins. (BORI: 1-001-209)
[PV-OTH:01_001_279]
Asceticism is not sinful; study is not sinful; the natural ordinance of the Veda is not sinful; forcibly seizing wealth is not sinful. But those very things are sinful when corrupted by one’s motives. (BORI: 1-001-210)
[PV-PAN:01_001_280]
I bow to Narayana, teacher of the gods, sole lord of the world, beloved of his devotees and honored by all the worlds—free from the three qualities, unborn, all-pervading, primordial, the Lord, destroyer of worldly existence, and revered by gods, Asuras, and Siddhas. (KUMB: 1-1-2)
[PV-SVO:01_001_281]
Homage to the great Dharma; homage to Krishna, the Creator. Having paid homage to the Brahmins, I shall proclaim the eternal laws. (KUMB: 1-1-3)
[PV-SVO:01_001_282]
Om. Homage to the Blessed Lord Vāsudeva. Om. Homage to the Grandfather. Om. Homage to the Lords of Creatures. Om. Homage to Kṛṣṇa Dvaipāyana. Om. Homage to all the Removers of Obstacles. (KUMB: 1-1-4)
[PV-SVO:01_001_283]
Upon reaching that hermitage, he said to all the sages dwelling in the Naimisha Forest, “I am blessed today by the sight of you.” (KUMB: 1-1-7)
[PV-SVO:01_001_284]
I know all the tales of Vyasa compiled by venerable men devoted to dharma. I shall tell them to you, best of the twice-born; let the ascetics listen today. (KUMB: 1-1-8)
[PV-SVO:01_001_285]
Hearing those words of his, the ascetics dwelling in the Naimisha Forest gathered around him there to hear wondrous tales. (KUMB: 1-1-9)
[PV-SVO:01_001_286]
Thus questioned, the eloquent son of Romaharshana duly gave a full reply concerning their deeds. (KUMB: 1-1-14; NILA: 01.001.008)
[PV-SVO:01_001_287]
in that spacious assembly of sages who had purified their minds. (KUMB: 1-1-15; NILA: 01.001.009)
[PV-SVO:01_001_288]
Homage to the blessed Vyasa of boundless splendor, by whose grace I shall relate this tale of Narayana. (KUMB: 1-1-32)
[PV-SVO:01_001_289]
Visiting every hermitage and bathing at every sacred ford do not yield such fruit as the tale of Narayana does. (KUMB: 1-1-33)
[PV-SVO:01_001_290]
There is nothing equal to Narayana; there never has been, nor will there ever be. By this true declaration, I shall accomplish all my aims. (KUMB: 1-1-34)
[PV-SVO:01_001_291]
Through austerity and celibacy, Satyavati’s son divided the eternal Veda and composed this sacred history. (KUMB: 1-1-38)
[PV-SVO:01_001_292]
At the sacred foot of the Himalaya, in a pure dwelling within a mountain cave, the righteous sage purified his body and took his seat on a bed of darbha grass… (KUMB: 1-1-39)
[PV-SVO:01_001_293]
Vyasa, pure and disciplined, tranquil in spirit and steadfast in austerity, having discerned through dharma the course of the history of the Bharatas… (KUMB: 1-1-40)
[PV-SVO:01_001_294]
Entering into yoga through knowledge, he saw everything in its entirety. (KUMB: 1-1-41)
[PV-SVO:01_001_295]
The polity of the Bharata dynasty and a full account of it in every respect; historical narratives with explanations, and various sacred traditions as well... (KUMB: 1-1-63)
[PV-SVO:01_001_296]
Everything has been covered here, and the nature of the work stated in brief. He will then relate the history in detail. (KUMB: 1-1-64)
[PV-SVO:01_001_297]
the unfolding and contraction of the histories and Purāṇas; and what has been, what is, and what will be—the threefold division called time; (KUMB: 1-1-88; NILA: 01.001.063)
[PV-SVO:01_001_298]
the determination of old age, death, fear, disease, existence and nonexistence; the various forms of dharma and the characteristics of the stages of life; (KUMB: 1-1-89; NILA: 01.001.064)
[PV-SVO:01_001_299]
the ordering of the four social classes, a complete account of the Purāṇas, of asceticism and celibate religious study, and of the earth, the moon, and the sun; (KUMB: 1-1-90; NILA: 01.001.065)
[PV-SVO:01_001_300]
the measurements of the planets, constellations, and stars, together with the ages; the Ṛg verses, Yajur formulas, and Sāman chants; and likewise the spiritual teaching of the Veda... (KUMB: 1-1-91; NILA: 01.001.066)
[PV-SVO:01_001_301]
Logic, phonetics, medicine, charity, and the Pāśupata doctrine; thus birth has manifold bases and is designated divine and human. (KUMB: 1-1-92; NILA: 01.001.067)
[PV-SVO:01_001_302]
The recounting of sacred pilgrimage places and regions, of rivers and mountains, of forests and the ocean; (KUMB: 1-1-93; NILA: 01.001.068)
[PV-SVO:01_001_303]
divine cities and cosmic cycles; skill in warfare; the distinctions among types of expression; and whatever course life in the world takes… (KUMB: 1-1-94; NILA: 01.001.069)
[PV-SVO:01_001_304]
Whatever exists everywhere has also been set forth in it; but there is no one on earth to write it down. (KUMB: 1-1-95; NILA: 01.001.070)
[PV-SVO:01_001_305]
Indeed, because of your understanding of secret knowledge, I consider you superior even to Vasiṣṭha, the foremost of sages and eminent in austerities. (KUMB: 1-1-96; NILA: 01.001.071)
[PV-SVO:01_001_306]
I know that from your birth your speech has been truthful and has proclaimed Brahman. And since you have called it a poem, it will therefore be a poem. (KUMB: 1-1-97; NILA: 01.001.072)
[PV-SVO:01_001_307]
Poets will be no more capable of surpassing this poem than the other three stages of life are of surpassing that of the householder. (KUMB: 1-1-98; NILA: 01.001.073)
[PV-SVO:01_001_308]
The world would be insensible, blind, deaf, and deranged, plunged into darkness, had it not been illuminated by you with the fire of knowledge. (KUMB: 1-1-99)
[PV-SVO:01_001_309]
For the world, blinded by darkness and enmeshed in its own deeds, a delight for the eye of understanding has been created with applicator sticks bearing the collyrium of knowledge. (KUMB: 1-1-100; NILA: 01.001.084)
[PV-SVO:01_001_310]
You, the sun that is the Bharata, have dispelled the darkness of men through concise and detailed expositions concerning dharma, wealth, desire, and liberation. (KUMB: 1-1-101; NILA: 01.001.085)
[PV-SVO:01_001_311]
The full moon of the Purana, radiant with the moonlight of sacred revelation, has clarified the understanding of men gentle as night lotuses. (KUMB: 1-1-102; NILA: 01.001.086)
[PV-SVO:01_001_312]
Then the lord gave it to other worthy disciples. He made another compilation of six million verses, of which three million are preserved in the realm of the gods. (KUMB: 1-1-122; NILA: 01.001.105; NILA: 01.001.106)
[PV-SVO:01_001_313]
Fifteen hundred thousand were proclaimed in the realm of the ancestors, and fourteen hundred thousand among the Rakshasas and Yakshas; one hundred thousand were established among humans. (KUMB: 1-1-123; NILA: 01.001.106; NILA: 01.001.107)
[PV-SVO:01_001_314]
The Brahmin sage Vaishampayana recited it to the magnanimous king, Parikshit’s descendant named Janamejaya. (KUMB: 1-1-125)
[PV-SVO:01_001_315]
In this human world, however, it was recited by Vaiśampāyana, the righteous disciple of Vyāsa and foremost among all who know the Vedas. (KUMB: 1-1-126; NILA: 01.001.108; NILA: 01.001.109)
[PV-SVO:01_001_316]
Know, then, that I have recounted one hundred thousand. (KUMB: 1-1-127; NILA: 01.001.109)
[PV-SVO:01_001_317]
This excellent Bharata, comprising one hundred thousand verses on virtuous deeds and including the subsidiary tales, is to be studied and recited. (KUMB: 1-1-77; NILA: 01.001.101; NILA: 01.001.102)
[PV-SVO:01_001_318]
Rama, son of Dasharatha, Shashabindu, Bhagiratha, the greatly fortunate Kritavirya, and likewise Janamejaya... (KUMB: 1-1-253; NILA: 01.001.228)
[PV-SVO:01_001_319]
For the welfare of the world and out of compassion, the eminent sage Krishna Dvaipayana here proclaimed a sacred Upanishad. (KUMB: 1-1-279)
[PV-SVO:01_001_320]
Learned men, the foremost of poets, proclaim in the world and in the Purana that study of the Bharata is sacred. All the sins of one who faithfully studies even a quarter of it are completely cleansed. (KUMB: 1-1-280; NILA: 01.001.253; NILA: 01.001.254)
[PV-SVO:01_001_321]
the Āraṇyaka among the Vedas and nectar among medicinal herbs, just as the ocean is the best of bodies of water and the cow the foremost of quadrupeds. (KUMB: 1-1-291; NILA: 01.001.265)
[PV-SVO:01_001_322]
Long ago, all the gods are said to have assembled and weighed it on a balance; when it outweighed the four Vedas together with their secret teachings... (KUMB: 1-1-298; NILA: 01.001.272)
[PV-SVO:01_001_323]
From that time onward, it has been called the Mahabharata in this world, because, when weighed, it proved greater both in magnitude and in weight. (KUMB: 1-1-299; NILA: 01.001.273)
[PV-SVO:01_001_324]
The sages said:
[PV-OTH:01_001_325]
Suta’s son, we wish to hear a full and proper account of the place called Samantapanchaka. (BORI: 1-002-1)
[PV-OTH:01_001_326]
The Suta said:
[PV-OTH:01_001_327]
If you Brahmins wish to hear the auspicious tales I relate, you should also hear of what is called Samantapanchaka, O excellent men. (BORI: 1-002-2)
[PV-OTH:01_001_328]
At the juncture of the Treta and Dvapara ages, Rama, the foremost of weapon-bearers, repeatedly slew the royal warrior class, driven by wrath. (BORI: 1-002-3)
[PV-OTH:01_001_329]
Having destroyed all the Kshatriyas by his own might, he, radiant as fire, made five lakes of blood at Samantapanchaka. (BORI: 1-002-4)
[PV-OTH:01_001_330]
Overcome with rage, he satiated his ancestors in those lakes of blood, offering them blood—or so we have heard. (BORI: 1-002-5)
[PV-OTH:01_001_331]
Then his ancestors, beginning with Ṛcīka, approached that foremost of Brahmins and restrained him, saying, “Forgive him.” Thereupon he desisted. (BORI: 1-002-6)
[PV-OTH:01_001_332]
The region near those lakes of blood is renowned as the holy Samantapañcaka. (BORI: 1-002-7)
[PV-OTH:01_001_333]
The wise say that a region should be designated by the very name of the characteristic by which it is distinguished. (BORI: 1-002-8)
[PV-OTH:01_001_334]
At the juncture between the Dvāpara and Kali ages, a battle took place at Samantapañcaka between the armies of the Kurus and the Pāṇḍavas. (BORI: 1-002-9)
[PV-OTH:01_001_335]
In that supremely sacred land, free from defects of terrain, eighteen akshauhinis assembled, eager for battle. (BORI: 1-002-10)
[PV-OTH:01_001_336]
Thus did the name of that land arise, O Brahmins. That holy and delightful land has now been described to you. (BORI: 1-002-11)
[PV-OTH:01_001_337]
Thus I have told you everything, O best of sages, about how that land became renowned and celebrated throughout the three worlds. (BORI: 1-002-12)
[PV-OTH:01_001_338]
The seers said:
[PV-OTH:01_001_339]
O son of a Suta, we wish to hear in full and exactly what you referred to as an akshauhini. (BORI: 1-002-13)
[PV-OTH:01_001_340]
Tell us precisely the composition of an akshauhini in chariots, horses, men, and elephants, for you know everything. (BORI: 1-002-14)
[PV-OTH:01_001_341]
The Suta said:
[PV-OTH:01_001_342]
One chariot, one elephant, five foot soldiers, and three horses are called a patti by those who know such matters. (BORI: 1-002-15)
[PV-OTH:01_001_343]
The wise call three such units a senāmukha; three senāmukhas are called a single gulma. (BORI: 1-002-16)
[PV-OTH:01_001_344]
Three gulmas are called a gaṇa, while three gaṇas constitute a vāhinī; three vāhinīs are known to the learned as a pṛtanā. (BORI: 1-002-17)
[PV-OTH:01_001_345]
Three pṛtanās constitute a camū, and three camūs an anīkinī; the learned call an anīkinī multiplied tenfold an akṣauhiṇī. (BORI: 1-002-18)
[PV-OTH:01_001_346]
The number of chariots in an akshauhini, O best of the twice-born, is reckoned by experts in arithmetic as twenty-one thousand... (BORI: 1-002-19)
[PV-OTH:01_001_347]
plus eight hundred and seventy more. The number of elephants should be stated as exactly the same. (BORI: 1-002-20)
[PV-OTH:01_001_348]
The number of men should be known as 109,350, O sinless ones. (BORI: 1-002-21)
[PV-OTH:01_001_349]
They say that the horses number exactly sixty-five thousand six hundred and ten. (BORI: 1-002-22)
[PV-OTH:01_001_350]
Those who understand the principles of reckoning call this an akshauhini, which I have described to you in detail, best of Brahmins. (BORI: 1-002-23)
[PV-OTH:01_001_351]
By this reckoning, O best of Brahmins, the armies of the Kurus and the Pandavas comprised eighteen akshauhinis in all. (BORI: 1-002-24)
[PV-OTH:01_001_352]
They assembled there in that land and met their end on that very spot, with the Kauravas as the cause, through Time, the worker of wondrous deeds. (BORI: 1-002-25)
[PV-OTH:01_001_353]
Bhishma, the foremost knower of weapons, fought for ten days, while Drona defended the Kuru army for five days. (BORI: 1-002-26)
[PV-OTH:01_001_354]
Karna, the scourge of enemy forces, fought for two days; Shalya held command for half a day, after which came the mace fight. (BORI: 1-002-27)
[PV-OTH:01_001_355]
At the end of that very day, Hārdikya, Drauṇi, and Gautama slew Yudhiṣṭhira’s army at night while it slept unsuspectingly. (BORI: 1-002-28)
[PV-OTH:01_001_356]
But in the expanded account of the Bharata that I shall relate to you at Shaunaka’s sacrificial session, the Pauloma narrative comes after the opening section. (BORI: 1-002-29)
[PV-OTH:01_001_357]
A narrative of varied meanings and expressions, encompassing many doctrines, embraced by wise men as detachment is by seekers of liberation… (BORI: 1-002-30)
[PV-OTH:01_001_358]
As the self is foremost among things to be known and life among things held dear, so this history, preeminent in significance, is the greatest of all sacred traditions. (BORI: 1-002-31)
[PV-OTH:01_001_359]
For supreme wisdom is enshrined in this finest of histories, just as speech, complete in both vowels and consonants, rests upon the world and the Veda. (BORI: 1-002-32)
[PV-OTH:01_001_360]
Hear the summary of the books of this history of the Bharatas, which is endowed with wisdom and has varied words and sections. (BORI: 1-002-33)
[PV-PAX:01_001_361]
First comes Parvanukramani, and second Parvasangraha; then Paushya, Pauloma, Astika, and Adivamshavatarana. (BORI: 1-002-34)
[PV-PAX:01_001_362]
Then the wondrous, divinely fashioned Sambhava Parvan is recounted. Here too are related the burning of the house of lac and the Haidimba Parvan. (BORI: 1-002-35)
[PV-PAX:01_001_363]
Then comes the section on the slaying of Baka, followed by the Caitraratha section; then comes the section on the svayaṃvara of the Pāñcāla princess. (BORI: 1-002-36)
[PV-PAX:01_001_364]
After she had been won in accordance with the warrior code, the Marriage section is recorded, followed by the section on Vidura’s Arrival and likewise the Acquisition of the Kingdom. (BORI: 1-002-37)
[PV-PAX:01_001_365]
Arjuna’s sojourn in the forest, followed by the Abduction of Subhadra; after the Abduction of Subhadra is the section known as Haranaharika. (BORI: 1-002-38)
[PV-PAX:01_001_366]
Then comes the section called the Burning of the Khandava Forest, in which Maya is encountered. Next is the Book of the Assembly Hall, followed by the Book of Counsel. (BORI: 1-002-39)
[PV-PAX:01_001_367]
Then comes the section on the slaying of Jarāsandha, followed by the section on the conquest of the quarters. After the conquest of the quarters comes the section on the royal consecration. (BORI: 1-002-40)
[PV-PAX:01_001_368]
Then comes the Offering of the Arghya, followed by the Slaying of Shishupala. Next is the Book of the Dice Game, and after that comes the Second Dice Game. (BORI: 1-002-41)
[PV-PAX:01_001_369]
Then come the Āraṇyaka Parva and the slaying of Kirmīra, and the battle between Īśvara and Arjuna in the Parva known as Kairāta. (BORI: 1-002-42)
[PV-PAX:01_001_370]
Next comes the Book of the Journey to Indra’s Realm, followed by the Book of the wise Kuru king’s Pilgrimage to the Sacred Fords. (BORI: 1-002-43)
[PV-PAX:01_001_371]
Next comes the section on the slaying of Jatasura, followed by the battle with the Yakshas. Immediately after that comes the section of the great serpent. (BORI: 1-002-44)
[PV-PAX:01_001_372]
After that comes the parvan concerning the meeting with Markandeya, followed by the parvan on the dialogue between Draupadi and Satyabhama. (BORI: 1-002-45)
[PV-PAX:01_001_373]
Next comes the Ghoṣayātrā section, then the Terror of the Deer’s Dream; immediately afterward, the tale of the Measure of Rice is related. (BORI: 1-002-46)
[PV-PAX:01_001_374]
Then comes the section on Draupadi’s abduction from the forest by the king of Sindhu, followed by the section on the taking of the earrings. (BORI: 1-002-47)
[PV-PAX:01_001_375]
Then comes the Āraṇeya Parva, followed by the Vairāṭa Parva, the section on the slaying of the Kīcakas, and then the section on the seizure of the cattle. (BORI: 1-002-48)
[PV-PAX:01_001_376]
The marriage of Virata’s daughter to Abhimanyu is recorded as the Vaivahika Parvan. Thereafter comes the Udyoga Parvan, which should be known as exceedingly wondrous. (BORI: 1-002-49)
[PV-PAX:01_001_377]
Next comes the section called Sanjaya’s Mission, followed by the section called the Vigil, arising from Dhritarashtra’s anxiety. (BORI: 1-002-50)
[PV-PAX:01_001_378]
Then comes the Sanatsujata section, the secret teaching on the Self; thereafter, the Yanasandhi section and the Bhagavadyana. (BORI: 1-002-51)
[PV-PAX:01_001_379]
Here comes the Vivāda Parvan concerning the great-souled Karna, followed by the Niryāṇa Parvan, on the departure of the Kuru and Pandava armies. (BORI: 1-002-52)
[PV-PAX:01_001_380]
Next comes the section on the enumeration of chariot warriors and great chariot warriors, followed by the section on the arrival of Uluka as envoy, which heightened resentment. (BORI: 1-002-53)
[PV-PAX:01_001_381]
After that comes the section containing the tale of Amba, followed by the section of Bhishma’s consecration, which had an extraordinary cause. (BORI: 1-002-54)
[PV-PAX:01_001_382]
Next comes the section describing the formation of Jambūkhanda. Then comes the Bhūmi section, which recounts the extent of the continents. (BORI: 1-002-55)
[PV-PAX:01_001_383]
The Bhagavad Gita is recounted in a section, followed by the section on Bhishma’s death; Drona’s consecration is recounted in a section, followed by the death of the Samsaptakas. (BORI: 1-002-56)
[PV-PAX:01_001_384]
The Abhimanyu-vadha Parva and the Pratijna Parva are then named, followed by the Jayadratha-vadha Parva and the Ghatotkaca-vadha Parva. (BORI: 1-002-57)
[PV-PAX:01_001_385]
Then comes the terrifying Book of the Slaying of Drona; the following book is called the Deliverance from the Narayana Weapon. (BORI: 1-002-58)
[PV-PAX:01_001_386]
Next comes the Book of Karna, followed by the Book of Shalya. Then comes the Book of the Entry into the Lake, followed by the Mace Combat. (BORI: 1-002-59)
[PV-PAX:01_001_387]
Next comes the Sarasvata Parva, which recounts the lineages and virtues of the sacred fords. After that comes the horrifying Sauptika Parva. (BORI: 1-002-60)
[PV-PAX:01_001_388]
Next comes the exceedingly terrible Aiṣīka Parvan; after that come the Jalapradānika Parvan and the Strī Parvan. (BORI: 1-002-61)
[PV-PAX:01_001_389]
Next comes the section on the ancestral rites, the funeral ceremonies of the Kurus, followed by the section on the coronation of the wise King Dharma. (BORI: 1-002-62)
[PV-PAX:01_001_390]
Next comes the section on the destruction of the Rakshasa Charvaka, who had assumed the form of a Brahmin, followed by the section on the division of the houses. (BORI: 1-002-63)
[PV-PAX:01_001_391]
Then comes the Book of Peace, in which the duties of kings are recounted; the duties in times of distress are also set forth there, followed by the duties pertaining to liberation. (BORI: 1-002-64)
[PV-PAX:01_001_392]
Then comes the excellent Anuśāsanika Parvan, followed by the Svargārohaṇika Parvan concerning the wise Bhīṣma. (BORI: 1-002-65)
[PV-PAX:01_001_393]
Next comes the Aśvamedhika Parvan, which destroys all sins. Then comes the Anugītā Parvan, which treats of the self. (BORI: 1-002-66)
[PV-PAX:01_001_394]
Then the book called Āśramavāsa, together with the Seeing of the Sons; after that, the excellent book called the Arrival of Nārada is recounted here. (BORI: 1-002-67)
[PV-PAX:01_001_395]
Then the terrible Mausala Parva is recounted, followed by the Mahaprasthanika Parva and the Svargarohanika Parva. (BORI: 1-002-68)
[PV-PAX:01_001_396]
Then comes the Harivamsha Parvan, a Purana known as a supplement; the great and wondrous Bhavishyat Parvan too is included among the supplements. (BORI: 1-002-69)
[PV-PAX:01_001_397]
This complete collection of one hundred books was set forth by the great-souled Vyasa and then faithfully repeated by Lomaharshana, the Suta’s son. (BORI: 1-002-70)
[PV-PAX:01_001_398]
was recounted in the Naimisha Forest; yet there are precisely eighteen books. This is a summary of the Bharata, in which the catalogue of its books was set forth. (BORI: 1-002-71)
[PV-PAX:01_001_399]
In the Pauṣya Parvan, the greatness of Uttaṅka is described; in the Pauloma, the lineage of Bhṛgu is recounted in detail. (BORI: 1-002-72)
[PV-PAX:01_001_400]
In the Āstīka Parvan: the origin of all the serpents and of Garuḍa, the churning of the Ocean of Milk, and likewise the birth of Uccaiḥśravas… (BORI: 1-002-73)
[PV-PAX:01_001_401]
While the king, the son of Parikshit, was performing the snake sacrifice, this tale of the great-souled Bharatas came into being. (BORI: 1-002-74)
[PV-PAX:01_001_402]
In the Sambhava Parva are related the various births of kings, of other Brahmins, and of the sage Dvaipayana. (BORI: 1-002-75)
[PV-PAX:01_001_403]
Here too is recounted the partial incarnation of the gods, the Daityas, the Danavas, and the mighty Yakshas... (BORI: 1-002-76)
[PV-PAX:01_001_404]
and the origins of the Nagas, serpents, Gandharvas, birds, and various other beings. (BORI: 1-002-77)
[PV-PAX:01_001_405]
The rebirth of the great-souled Vasus through Bhagirathi, and their subsequent ascent from Shantanu’s house to heaven; (BORI: 1-002-78)
[PV-PAX:01_001_406]
and here, Bhishma’s birth from the combined portions of their radiance, his renunciation of the kingdom, and his steadfast observance of the vow of celibacy; (BORI: 1-002-79)
[PV-PAX:01_001_407]
and the keeping of his vow; the protection of Citrāṅgada; and, after Citrāṅgada was slain, the protection of his younger brother; (BORI: 1-002-80)
[PV-PAX:01_001_408]
Vichitravirya’s installation in the kingdom, and Dharma’s birth among men as a result of Aṇī-Māṇḍavya’s curse; (BORI: 1-002-81)
[PV-PAX:01_001_409]
and his birth through Krishna Dvaipayana, resulting from the granting of a boon; and the births of Dhritarashtra, Pandu, and the Pandavas; (BORI: 1-002-82)
[PV-PAX:01_001_410]
the journey to Varanavata, Duryodhana’s plot, and, on Vidura’s advice, the undertaking of the tunnel’s construction; (BORI: 1-002-83)
[PV-PAX:01_001_411]
The Pandavas’ encounter with Hidimba in the dreadful forest and the birth of Ghatotkacha are also recounted here. (BORI: 1-002-84)
[PV-PAX:01_001_412]
The Pandavas’ life in concealment, their stay in a Brahmin’s house, the slaying of Baka, and the townspeople’s amazement. (BORI: 1-002-85)
[PV-PAX:01_001_413]
After defeating Aṅgāraparṇa on the bank of the Ganges, Arjuna then set out for the land of the Pañcālas with all his brothers. (BORI: 1-002-86)
[PV-PAX:01_001_414]
Then the excellent tales of Tapati, Vasishtha, and Aurva, and the wondrous episode of the five Indras, are told here. (BORI: 1-002-87)
[PV-PAX:01_001_415]
Drupada’s deliberation over the five brothers having a single wife, and Draupadi’s divinely ordained, supernatural marriage; (BORI: 1-002-88)
[PV-PAX:01_001_416]
Vidura’s arrival, the meeting with Keshava, the dwelling at Khandavaprastha, and the rule over half the kingdom; (BORI: 1-002-89)
[PV-PAX:01_001_417]
The agreement concerning Draupadi, made at Narada’s command, and the tale of Sunda and Upasunda are recounted there. (BORI: 1-002-90)
[PV-PAX:01_001_418]
Arjuna’s exile in the forest, his encounter with Ulupi on the way, his journey through the sacred fords, and the birth of Babhruvahana; (BORI: 1-002-91)
[PV-PAX:01_001_419]
And in Dvaraka, Subhadra, a passionate woman, was won by the diademed one who desired her, with Vasudeva’s consent. (BORI: 1-002-92)
[PV-PAX:01_001_420]
Krishna, Devaki’s son, arriving after accepting the abduction; the acquisition of the discus and the bow; and the burning of the Khandava Forest. (BORI: 1-002-93)
[PV-PAX:01_001_421]
the birth of the supremely radiant Abhimanyu to Subhadra; Maya’s escape from the fire and the serpent’s deliverance; and the birth of the great sage Mandapala’s sons to the female Śārṅga bird… (BORI: 1-002-94)
[PV-PAX:01_001_422]
Thus the first and very extensive book, the Adi Parva, has been recounted. The supremely radiant great seer Vyasa counted two hundred and eighteen chapters. (BORI: 1-002-95)
[PV-PAX:01_001_423]
The great-souled one found the work to contain seven thousand nine hundred and eighty-four verses. (BORI: 1-002-96)
[PV-PAX:01_001_424]
The second is called the Sabha Parva and contains many events: the construction of the Pandavas’ assembly hall and the appearance of the Kinkaras... (BORI: 1-002-97)
[PV-PAX:01_001_425]
Nārada’s account of the halls of the Guardians of the World, which he had seen among the gods; the undertaking of the Rājasūya and likewise the slaying of Jarāsandha; (BORI: 1-002-98)
[PV-PAX:01_001_426]
Krishna’s release of the kings imprisoned at Girivraja, and the slaying of Shishupala during the dispute over the offering of honor at the Rajasuya sacrifice. (BORI: 1-002-99)
[PV-PAX:01_001_427]
and Bhima’s ridicule, on the floor of the assembly hall, of Duryodhana, who was filled with grief and indignation upon seeing that magnificence at the sacrifice; (BORI: 1-002-100)
[PV-PAX:01_001_428]
where his anger arose, prompting him to arrange the dice game; where Śakuni the gambler defeated the son of Dharma at dice; (BORI: 1-002-101)
[PV-PAX:01_001_429]
There Draupadi rescued them when they were sinking in the ocean of gambling, like a boat bearing men out of the sea. Knowing that they had reached safety, King Duryodhana then challenged the Pandavas to another game of dice. (BORI: 1-002-102)
[PV-PAX:01_001_430]
All this is related in the Sabha Parva by the great sage. It should be known to contain seventy-two chapters in all. (BORI: 1-002-103)
[PV-PAX:01_001_431]
In this Parvan, the number of verses is said to be two thousand five hundred and eleven. (BORI: 1-002-104)
[PV-PAX:01_001_432]
Next comes the third, the great Āraṇyaka, including the citizens’ following of the wise son of Dharma. (BORI: 1-002-105)
[PV-PAX:01_001_433]
where the Vrishnis and all the Panchalas arrived; where the destruction of Saubha and the slaying of Kirmira are recounted; and where the immensely powerful Partha went away to obtain weapons... (BORI: 1-002-106)
[PV-PAX:01_001_434]
the battle with Mahadeva in the form of a Kirata, the vision of the guardians of the worlds, and the ascent to heaven; (BORI: 1-002-107)
[PV-PAX:01_001_435]
The arrival of the great sage Brihadashva, whose spirit was disciplined, and the afflicted Yudhishthira’s lamentation in his misfortune... (BORI: 1-002-108)
[PV-PAX:01_001_436]
And here too, the deeply righteous and moving tale of Nala, in which Damayanti remained steadfast when misfortune befell Nala; (BORI: 1-002-109)
[PV-PAX:01_001_437]
Lomasha also told the great-souled Pandavas, then living in forest exile, of Arjuna’s activities in heaven. (BORI: 1-002-110)
[PV-PAX:01_001_438]
Here too are recounted the pilgrimage of the great-hearted Pandavas and the slaying of Jatasura. (BORI: 1-002-111)
[PV-PAX:01_001_439]
Bhimasena was also charged by Draupadi on Gandhamadana, where he forced his way into that lotus pond in search of mandara blossoms. (BORI: 1-002-112)
[PV-PAX:01_001_440]
where he fought a tremendous battle with the Rakshasas and with the immensely powerful Yakshas, led by Manimat. (BORI: 1-002-113)
[PV-PAX:01_001_441]
and also the tale of Agastya, including his eating of Vatapi and the sage’s union with Lopamudra for the sake of offspring; (BORI: 1-002-114)
[PV-PAX:01_001_442]
Then, immediately afterward, the episode of the hawk and the dove, in which Indra, Agni, and Dharma sought to test King Shibi… (BORI: 1-002-115)
[PV-PAX:01_001_443]
the story of Ṛśyaśṛṅga, who had been celibate from boyhood, and the story of the immensely powerful Jāmadagnya Rāma; (BORI: 1-002-116)
[PV-PAX:01_001_444]
where the slaying of Kārtavīrya and the Haihayas is related, as well as the tale of Sukanyā, in which Cyavana, the descendant of Bhṛgu... (BORI: 1-002-117)
[PV-PAX:01_001_445]
where, at Śaryāti’s sacrifice, Cyavana made the two Nāsatyas drinkers of Soma, and where that sage was restored to youth by them; (BORI: 1-002-118)
[PV-PAX:01_001_446]
Here too is told the story of Jantu, in which King Somaka sacrificed his son in order to have sons and obtained a hundred sons. (BORI: 1-002-119)
[PV-PAX:01_001_447]
Here too is the tale of Aṣṭāvakra, in which the sage defeated Bandin in debate and recovered his father, who had gone to the ocean. (BORI: 1-002-120)
[PV-PAX:01_001_448]
Having obtained divine weapons for his preceptor, Savyasachin’s battle with the Nivatakavachas, the inhabitants of Hiranyapura… (BORI: 1-002-121)
[PV-PAX:01_001_449]
Pārtha’s reunion with his brothers on Gandhamādana, and the expedition to the cattle station, during which the Diademed One fought the Gandharvas; (BORI: 1-002-122)
[PV-PAX:01_001_450]
and their return once more to the lake in Dvaitavana, and Jayadratha’s abduction of Draupadi from the hermitage; (BORI: 1-002-123)
[PV-PAX:01_001_451]
where Bhima, as swift as the wind, pursued him; and the various tales in the meeting with Markandeya... (BORI: 1-002-124)
[PV-PAX:01_001_452]
Krishna’s visit and the dialogue with Satya; the Tale of the Measure of Rice, and likewise the tale of Indradyumna; (BORI: 1-002-125)
[PV-PAX:01_001_453]
The tales of Sāvitrī and Uddālaka, the account of Vainya, and the extensive Rāmāyaṇa narrative are also found here. (BORI: 1-002-126)
[PV-PAX:01_001_454]
Here are the stripping of Karna’s earrings from him by Purandara and the Āraṇeya episode, in which Dharma instructed his son and the Pandavas, having received boons, went westward. (BORI: 1-002-127)
[PV-PAX:01_001_455]
This Forest Book is declared to be the third. The great seer has counted in it two hundred and sixty-nine chapters. (BORI: 1-002-128)
[PV-PAX:01_001_456]
This book is said to contain eleven thousand six hundred and sixty-four verses. (BORI: 1-002-129)
[PV-PAX:01_001_457]
Now hear the detailed account of the Virata Parva. On reaching Virata’s city, the Pandavas saw a great shami tree in the cremation ground and placed their weapons there. (BORI: 1-002-130)
[PV-PAX:01_001_458]
where they entered the city and lived in disguise, and where the evil-minded Kichaka was slain by Vrikodara. (BORI: 1-002-131)
[PV-PAX:01_001_459]
where, during the cattle raid, the Kauravas were defeated in battle by Pārtha, and Virāṭa’s cattle were rescued by the Pāṇḍavas; (BORI: 1-002-132)
[PV-PAX:01_001_460]
where Virata gave Uttara, with Abhimanyu—the son of Subhadra and slayer of foes—in view, to become the daughter-in-law of the diademed Arjuna. (BORI: 1-002-133)
[PV-PAX:01_001_461]
Thus has the extensive fourth book, the Virāṭa Book, been recounted. Here too, the great sage has enumerated the chapters... (BORI: 1-002-134)
[PV-PAX:01_001_462]
There are sixty-seven chapters in all. Now hear from me the total number of verses: in this Parvan, the supreme seer has enumerated exactly two thousand and fifty verses. (BORI: 1-002-135)
[PV-PAX:01_001_463]
Next, the listener should know the fifth book as the Udyoga Parvan. When the Pandavas had encamped at Upaplavya, intent on victory, Duryodhana and Arjuna both approached Vasudeva. (BORI: 1-002-136)
[PV-PAX:01_001_464]
“You should aid both of us in this war.” When these words had been spoken, the wise Krishna replied: (BORI: 1-002-137)
[PV-PAX:01_001_465]
O bulls among men, which shall I give to which of you: myself as a noncombatant adviser, or an akshauhini of troops? (BORI: 1-002-138)
[PV-PAX:01_001_466]
The foolish, misguided Duryodhana chose the army, while Dhananjaya chose Krishna as his noncombatant adviser. (BORI: 1-002-139)
[PV-PAX:01_001_467]
where the valiant King Dhritarashtra sent Sanjaya as an envoy to the Pandavas to seek peace; (BORI: 1-002-140)
[PV-PAX:01_001_468]
where, on hearing of the Pandavas led by Vasudeva, Dhritarashtra became sleepless with anxiety; (BORI: 1-002-141)
[PV-PAX:01_001_469]
where Vidura addressed wise King Dhritarashtra with words both varied and salutary, (BORI: 1-002-142)
[PV-PAX:01_001_470]
and likewise where King Dhritarashtra, tormented in mind and overwhelmed with grief, was taught the supreme doctrine of the self by Sanatsujata; (BORI: 1-002-143)
[PV-PAX:01_001_471]
where, at dawn in the royal assembly, Sanjaya proclaimed the oneness of the two lords, Vasudeva and Arjuna; (BORI: 1-002-144)
[PV-PAX:01_001_472]
where the greatly renowned Krishna, moved by compassion and desiring peace, himself came to the city named after the elephants to make peace; (BORI: 1-002-145)
[PV-PAX:01_001_473]
and King Duryodhana’s rejection of Krishna as he pleaded for peace for the good of both sides; (BORI: 1-002-146)
[PV-PAX:01_001_474]
where Krishna, learning of the wicked plot devised by Karna, Duryodhana, and the others, displayed his mastery of yoga before the kings; (BORI: 1-002-147)
[PV-PAX:01_001_475]
where Krishna had Karna mount his chariot and made a diplomatic appeal to him, but Karna, out of proud resolve, refused him; (BORI: 1-002-148)
[PV-PAX:01_001_476]
Then also the departure from the city of Hastinapura of the chariots, horses, men, and elephants, and the enumeration of the forces… (BORI: 1-002-149)
[PV-PAX:01_001_477]
in which the king sent the harsh-speaking envoy Uluka to the Pandavas on the eve of the great battle, along with the enumeration of chariot warriors and great chariot warriors and the tale of Amba. (BORI: 1-002-150)
[PV-PAX:01_001_478]
This fifth book of the Bharata, rich in many events and concerned with peace and war, is designated the Book of Effort. (BORI: 1-002-151)
[PV-PAX:01_001_479]
The number of chapters here is said to be one hundred and eighty-six. There are six thousand verses and six hundred more... (BORI: 1-002-152)
[PV-PAX:01_001_480]
And a further ninety-eight verses are said to have been composed in this Parvan by the great-souled, noble-minded Vyasa, O ascetics. (BORI: 1-002-153)
[PV-PAX:01_001_481]
Next they recount the Bhishma Parva, rich in varied themes, in which Sanjaya describes the formation of the continent of Jambu. (BORI: 1-002-154)
[PV-PAX:01_001_482]
where a dreadful and exceedingly fierce battle raged for ten days, and where Yudhishthira’s army fell into utter despair. (BORI: 1-002-155)
[PV-PAX:01_001_483]
where the wise Vasudeva dispelled Partha’s delusion, born of bewilderment, with arguments revealing the path to liberation; (BORI: 1-002-156)
[PV-PAX:01_001_484]
where the mighty archer Partha, placing Shikhandin in the forefront, struck Bhishma with sharp arrows and brought him down from his chariot. (BORI: 1-002-157)
[PV-PAX:01_001_485]
This is declared to be the sixth great book of the Bharata. Its chapters are said to number one hundred and seventeen. (BORI: 1-002-158)
[PV-PAX:01_001_486]
In this Parvan, the Veda-knowing Vyasa has reckoned 5,884 verses in the Bhishma Parvan. (BORI: 1-002-159)
[PV-PAX:01_001_487]
Then comes the Drona Parva, wondrous and rich in events, in which the Samsaptakas drew Partha away from the battlefield. (BORI: 1-002-160)
[PV-PAX:01_001_488]
where King Bhagadatta, equal to Indra in battle, was slain by Kirīṭin together with his elephant Supratika; (BORI: 1-002-161)
[PV-PAX:01_001_489]
where many of the world’s great chariot-warriors, led by Jayadratha, killed the valiant boy Abhimanyu before he had reached manhood; (BORI: 1-002-162)
[PV-PAX:01_001_490]
where, after Abhimanyu was slain, the enraged Partha destroyed seven akshauhinis in battle and slew King Jayadratha, and the remaining Samsaptakas were utterly annihilated in the fight. (BORI: 1-002-163)
[PV-PAX:01_001_491]
Alambusa, Shrutayus, valiant Jalasandha, Somadatta’s son, Virata, Drupada the great chariot-warrior, Ghatotkacha, and others were slain in the Drona Parvan. (BORI: 1-002-164)
[PV-PAX:01_001_492]
Here too, when Drona had fallen in battle, the enraged Ashvatthaman unleashed the terrible Narayana weapon. (BORI: 1-002-165)
[PV-PAX:01_001_493]
This great seventh book of the Bharata has been recounted. In it, those valiant kings—bulls among men who were named in the Drona Parvan—mostly met their deaths. (BORI: 1-002-166)
[PV-PAX:01_001_494]
It is said to contain one hundred and seventy chapters, and eight thousand nine hundred verses... (BORI: 1-002-167)
[PV-PAX:01_001_495]
and nine verses have likewise been counted here in the Drona Parva by the truth-seeing sage Parasharya, after careful consideration. (BORI: 1-002-168)
[PV-PAX:01_001_496]
Next is related the supremely marvelous Book of Karna, including the appointment of the wise king of Madra as charioteer and the ancient account of the destruction of Tripura. (BORI: 1-002-169)
[PV-PAX:01_001_497]
Here too is the harsh exchange between Karna and Shalya as they set out, and the tale of the swan and the crow, replete with taunts. (BORI: 1-002-170)
[PV-PAX:01_001_498]
the anger that Yudhishthira and Kirīṭin bore toward one another, and where the mighty chariot-warrior Karna was slain by Partha in single combat. (BORI: 1-002-171)
[PV-PAX:01_001_499]
Those versed in the Bharata designate this as the eighth book. The Karna Book is said to contain sixty-nine chapters and four thousand nine hundred verses, as well as… (BORI: 1-002-172)
[PV-PAX:01_001_500]
Next is the Śalya Parva, renowned for its remarkable contents. When the army’s foremost warriors had been slain, the king of Madra became its commander. (BORI: 1-002-173)
[PV-PAX:01_001_501]
There the chariot battles that took place are recounted in detail, and the destruction of the foremost Kurus is related in the Book of Shalya. (BORI: 1-002-174)
[PV-PAX:01_001_502]
Also recounted here are Shalya’s death at the hands of the mighty chariot-warrior Dharmaraja, the tumultuous mace battle, and the sanctity of the sacred fords of the Sarasvati. (BORI: 1-002-175)
[PV-PAX:01_001_503]
This is designated the ninth book, marvelous and rich in meaning. Its fifty-nine chapters, by experts in reckoning… (BORI: 1-002-176)
[PV-PAX:01_001_504]
They have been counted and contain many events. The total number of verses here is stated to be three thousand two hundred and twenty, composed by the sage concerning the illustrious Kauravas. (BORI: 1-002-177)
[PV-PAX:01_001_505]
Next I shall relate the dreadful Book of the Sleeping Warriors, in which the implacable king Duryodhana lay with his thighs shattered. (BORI: 1-002-178)
[PV-PAX:01_001_506]
After the Pārthas had departed, those three chariot-warriors—Kṛtavarman, Kṛpa, and Droṇa’s son—arrived at evening, spattered with blood. (BORI: 1-002-179)
[PV-PAX:01_001_507]
There the mighty warrior Drona’s son, implacable in his wrath, vowed, “I will not take off my armor until I have killed all the Panchalas, led by Dhrishtadyumna, and the Pandavas together with their ministers.” (BORI: 1-002-180)
[PV-PAX:01_001_508]
where those bulls among men, led by Droṇa’s son, slew the sleeping, unsuspecting Pāñcālas and their retinues at night; (BORI: 1-002-181)
[PV-PAX:01_001_509]
where those five sons of Pritha and the mighty archer Satyaki escaped through the protection of Krishna’s power, while all the rest met their deaths. (BORI: 1-002-182)
[PV-PAX:01_001_510]
where Draupadi, tormented by grief for her sons and afflicted by the slaying of her father and brother, resolved to fast and sat down beside her husbands; (BORI: 1-002-183)
[PV-PAX:01_001_511]
where, at Draupadi’s words, Bhima of terrible prowess furiously pursued Bharadvaja’s descendant, the preceptor’s son. (BORI: 1-002-184)
[PV-PAX:01_001_512]
There, driven by fate and afraid of Bhimasena, Drona’s son angrily released the weapon, crying, “For the annihilation of the Pandavas!” (BORI: 1-002-185)
[PV-PAX:01_001_513]
where Krishna said, “Do not do so,” countering those words of his, and where Phalguna neutralized that weapon with a weapon. (BORI: 1-002-186)
[PV-PAX:01_001_514]
the curses that Drona’s son, Dvaipayana, and the others laid upon one another; and, at the water rite in which water was offered for all the kings, … (BORI: 1-002-187)
[PV-PAX:01_001_515]
The story of Karna, Pritha’s own son, who was secretly born, is also told here. This is the tenth book, called Sauptika. (BORI: 1-002-188)
[PV-PAX:01_001_516]
In this book, eighteen chapters have been declared by the great-souled one. The total number of verses here is said to be eight hundred, and also… (BORI: 1-002-189)
[PV-PAX:01_001_517]
And seventy verses have been declared in the proper count by the sage of immeasurable intellect in the book comprising the Sauptika and Aiṣīka. (BORI: 1-002-190)
[PV-PAX:01_001_518]
After this, they speak of the Strī Parvan, which evokes compassion, where the exceedingly sorrowful lament of the warriors’ wives is recounted, as well as the fury and reconciliation of Gāndhārī and Dhṛtarāṣṭra. (BORI: 1-002-191)
[PV-PAX:01_001_519]
where they saw their sons, brothers, and fathers—those heroic Kshatriyas who never turned back and had met their appointed end—slain in battle. (BORI: 1-002-192)
[PV-PAX:01_001_520]
where the exceedingly wise king, foremost of all upholders of dharma, had the bodies of those kings cremated according to prescribed rites; (BORI: 1-002-193)
[PV-PAX:01_001_521]
This great and deeply moving eleventh Parva has thus been described. Twenty-seven chapters are contained in this Parva. (BORI: 1-002-194)
[PV-PAX:01_001_522]
The verses here are said to number seven hundred and seventy-five. Here the great-souled author composed the narrative of the Bharatas, which makes tears flow from the anguish of good people’s hearts. (BORI: 1-002-195)
[PV-PAX:01_001_523]
After this comes the twelfth book, the understanding-enhancing Śānti Parvan, in which King Yudhiṣṭhira became despondent after causing fathers, brothers, sons, relations, and kinsmen to be killed. (BORI: 1-002-196)
[PV-PAX:01_001_524]
In the Book of Peace are expounded the duties taught from the bed of arrows, which kings seeking a proper understanding of statecraft should know. (BORI: 1-002-197)
[PV-PAX:01_001_525]
There too are set forth the laws for times of distress, showing the causes arising from particular circumstances; by fully understanding them, a man may attain omniscience. The diverse and extensively elaborated teachings on liberation are also related. (BORI: 1-002-198)
[PV-PAX:01_001_526]
This, beloved of the wise, has been designated the twelfth book. Know that it contains three hundred chapters, together with another thirty-nine, O treasures of asceticism. (BORI: 1-002-199)
[PV-PAX:01_001_527]
Fourteen thousand five hundred and twenty-five verses are said to have been recited. (BORI: 1-002-200)
[PV-PAX:01_001_528]
Next is to be known the excellent Anushasana, in which Yudhishthira, king of the Kurus, returned to his normal state after hearing the definitive exposition of dharma from Bhishma, son of Bhagirathi. (BORI: 1-002-201)
[PV-PAX:01_001_529]
Here the practice relating to righteousness and wealth is set forth in full, as are the various rewards attached to different kinds of gifts; (BORI: 1-002-202)
[PV-PAX:01_001_530]
Likewise, the distinctions among worthy recipients, the highest rule governing gifts, the observance of prescribed conduct, and the supreme end of truth; (BORI: 1-002-203)
[PV-PAX:01_001_531]
This excellent book of instruction contains a great many accounts; here too is recounted Bhishma’s attainment of heaven. (BORI: 1-002-204)
[PV-PAX:01_001_532]
This is the thirteenth book, which settles matters of dharma. It contains exactly one hundred and forty-six chapters and six thousand seven hundred verses. (BORI: 1-002-205)
[PV-PAX:01_001_533]
Next comes the fourteenth book, called the Aśvamedhika, containing the unsurpassed account of Saṃvarta and Marutta. (BORI: 1-002-206)
[PV-PAX:01_001_534]
The acquisition of the treasury of gold and the birth of Parikshit are recounted, as is his restoration to life by Krishna after he had been burned by the weapon’s fire. (BORI: 1-002-207)
[PV-PAX:01_001_535]
the Pāṇḍava’s battles here and there with hot-tempered princes as he followed the horse released to wander freely; (BORI: 1-002-208)
[PV-PAX:01_001_536]
Here Dhananjaya was placed in mortal danger in battle by Babhruvahana, the son of Chitrangada, an appointed daughter; and, at the great horse sacrifice, there is also the tale of the mongoose. (BORI: 1-002-209)
[PV-PAX:01_001_537]
Thus has this most wondrous Book of the Horse Sacrifice been recounted. In it, one hundred and thirty-three chapters are specified. (BORI: 1-002-210)
[PV-PAX:01_001_538]
Three thousand three hundred and twenty verses were counted by the knower of truth. (BORI: 1-002-211)
[PV-PAX:01_001_539]
Next comes the fifteenth book, known as Āśramavāsa, in which King Dhṛtarāṣṭra, accompanied by Gāndhārī, renounced the kingdom and departed with Vidura for a hermitage. (BORI: 1-002-212)
[PV-PAX:01_001_540]
Seeing him depart, the virtuous Pritha followed him then, relinquishing her sons’ kingdom and devoting herself to serving her elders. (BORI: 1-002-213)
[PV-PAX:01_001_541]
where the king saw his slain sons and grandsons, as well as other heroic kings who had passed into another world, return once more. (BORI: 1-002-214)
[PV-PAX:01_001_542]
By the grace of the sage Krishna, he witnessed an unsurpassed marvel, cast off his grief, and together with his wife attained the highest perfection. (BORI: 1-002-215)
[PV-PAX:01_001_543]
where Vidura, adhering to righteousness, attained a blessed state, as did the learned Sanjaya, the self-controlled son of Gavalgana and great official. (BORI: 1-002-216)
[PV-PAX:01_001_544]
where King Yudhishthira saw Narada and heard from him of the great slaughter of the Vrishnis. (BORI: 1-002-217)
[PV-PAX:01_001_545]
Thus has been told the exceedingly wondrous book called Āśramavāsa. By count, this book contains forty-two chapters. (BORI: 1-002-218)
[PV-PAX:01_001_546]
One thousand five hundred and six verses have been counted by one who knows the truth. (BORI: 1-002-219)
[PV-PAX:01_001_547]
Next, hear of this dreadful Mausala Parvan, in which those tigers among men, able to withstand the blows of weapons in battle, were crushed by Brahma’s rod near the salt sea… (BORI: 1-002-220)
[PV-PAX:01_001_548]
At a drinking party, maddened by drink and driven on by fate, they slew one another with thunderbolts in the form of eraka reeds. (BORI: 1-002-221)
[PV-PAX:01_001_549]
where, after bringing about the destruction of all, those two, Rama and Keshava, did not escape Time when it came, the impartial destroyer of all; (BORI: 1-002-222)
[PV-PAX:01_001_550]
where Arjuna, the bull among men, came to Dvaravati, now bereft of the Vrishnis, and at the sight of it sank into despondency and profound anguish; (BORI: 1-002-223)
[PV-PAX:01_001_551]
After paying due honor to Śauri, the foremost of the Yadus and his maternal uncle, he saw the great slaughter of the Yadu heroes at their drinking bout. (BORI: 1-002-224)
[PV-PAX:01_001_552]
He had the bodies of Vasudeva and the great-souled Rama, as well as those of the foremost Vrishnis, given their funeral rites. (BORI: 1-002-225)
[PV-PAX:01_001_553]
Then, taking the old people and children away from Dvaravati, he witnessed, in a dire calamity, the failure of Gandiva... (BORI: 1-002-226)
[PV-PAX:01_001_554]
the failure of all the divine weapons, the destruction of the Vṛṣṇi women, and the impermanence of power… (BORI: 1-002-227)
[PV-PAX:01_001_555]
Seeing this, he became disillusioned and, urged by Vyasa’s words, would approach Dharmaraja and propose renunciation. (BORI: 1-002-228)
[PV-PAX:01_001_556]
Thus the Mausala Parva, the sixteenth book, has been recounted. Eight chapters have been enumerated, comprising three hundred verses... (BORI: 1-002-229)
[PV-PAX:01_001_557]
After that, the Mahaprasthanika is remembered as the seventeenth book, in which the Pandavas, bulls among men, relinquished their kingdom and, together with the divine Draupadi, attained the highest perfection. (BORI: 1-002-230)
[PV-PAX:01_001_558]
Here three chapters are said to contain one hundred and twenty verses, as counted by the seer of truth. (BORI: 1-002-231)
[PV-PAX:01_001_559]
Next comes the Svarga Parva, divine and superhuman. This parva is reckoned to contain five chapters. Two hundred verses have also been counted, O ascetics… (BORI: 1-002-232)
[PV-PAX:01_001_560]
Thus these eighteen books have been described in full; the Harivamsha and the Bhavishya have also been recounted among the supplementary books. (BORI: 1-002-233)
[PV-PAX:01_001_561]
This entire Bhārata has been set forth through the summary of its books. Eighteen armies assembled, eager for battle, and that great and terrible war lasted eighteen days. (BORI: 1-002-234)
[PV-PAN:01_001_562]
A twice-born man who knew the four Vedas, together with their ancillary disciplines and the Upanishads, but did not know this narrative, would not be truly learned. (BORI: 1-002-235)
[PV-KDV:01_001_563]
After hearing this tale, one takes no pleasure in hearing any other—just as, after hearing the male cuckoo’s song, one finds the crow’s harsh voice unpleasing. (BORI: 1-002-236)
[PV-PAN:01_001_564]
From this finest of histories arise the inspirations of poets, just as the three realms of the world arise from the five elements. (BORI: 1-002-237)
[PV-PAN:01_001_565]
The Purana lies within the compass of this narrative, O twice-born ones, just as the four kinds of creatures dwell within the realm of space. (BORI: 1-002-238)
[PV-PAN:01_001_566]
This narrative is the basis of all actions and qualities, just as the manifold activity of the mind is the basis of all the senses. (BORI: 1-002-239)
[PV-KDV:01_001_567]
No tale exists on earth that does not draw upon this narrative, just as the body cannot be sustained without food. (BORI: 1-002-240)
[PV-KDV:01_001_568]
All the finest poets draw sustenance from this narrative, just as servants seeking advancement depend upon a noble lord. (BORI: 1-002-241)
[PV-PAN:01_001_569]
What need has one who listens to the immeasurable, holy, purifying, sin-destroying, and auspicious Bharata as it is recited—issued from Dvaipayana’s lips—to bathe in the waters of Pushkara? (BORI: 1-002-242)
[PV-PAN:01_001_570]
This great, unsurpassed narrative, profound in meaning, has been set out here in a summary of its books. Once people have heard this at the outset, it becomes easy for them to enter, like the vast ocean of salt water with a boat. (BORI: 1-002-243)
[PV-KDV:01_001_571]
Then his ancestors, beginning with Ṛcīka, came and said to Rāma, “Rāma, Rāma, greatly blessed descendant of Bhṛgu, we are pleased with you.” (KUMB: 1-2-6; NILA: 01.002.006)
[PV-SVO:01_001_572]
By this devotion to your ancestors and by your valor, lord, we are pleased with you. Choose whatever boon you desire, O greatly radiant one. May good fortune be yours! (KUMB: 1-2-7; NILA: 01.002.007)
[PV-SVO:01_001_573]
If my forefathers are pleased with me and I am worthy of their favor—and as for the warrior class that I destroyed when overcome by rage… (KUMB: 1-2-8; NILA: 01.002.008)
[PV-SVO:01_001_574]
May I be freed from the sin of having done this—this is the boon I ask—and may my pools become sacred fords renowned throughout the world. (KUMB: 1-2-9; NILA: 01.002.009)
[PV-SVO:01_001_575]
“So it shall be,” the ancestors then told him. They restrained him, saying, “Forgive him,” and he thereupon desisted. (KUMB: 1-2-10; NILA: 01.002.010)
[PV-SVO:01_001_576]
Having assembled in that land, O Brahmins, those armies met their end there itself. Thus indeed arose the name of that land, O Brahmins. (KUMB: 1-2-15; NILA: 01.002.015)
[PV-SVO:01_001_577]
But that excellent account of the Bharatas which, O Shaunaka, at your sacrifice—the same, at Janamejaya’s sacrifice, by Vyasa’s wise disciple… (KUMB: 1-2-33; NILA: 01.002.033)
[PV-SVO:01_001_578]
was related in full, together with the fame and valor of kings; and in it the Paushya, Pauloma, and Astika were recounted first. (KUMB: 1-2-34; NILA: 01.002.034)
[PV-SVO:01_001_579]
No tale on earth exists without drawing upon this narrative, just as the body cannot be sustained without food. (KUMB: 1-2-37; NILA: 01.002.037)
[PV-SVO:01_001_580]
This work called the Bharata sustains poets, just as a noble lord sustains servants seeking advancement. (KUMB: 1-2-38; NILA: 01.002.038)
[PV-SVO:01_001_581]
Of it, imbued with wisdom, varied in its words and sections, endowed with subtle meaning and sound reasoning, and adorned with the meanings of the Vedas… (KUMB: 1-2-40; NILA: 01.002.040)
[PV-SVO:01_001_582]
Next comes the section known as Arjuna’s Arrival, followed by the battle between Ishvara and Arjuna, the section called Kirata. (KUMB: 1-2-50; NILA: 01.002.050)
[PV-SVO:01_001_583]
Next comes the section called the Journey to Indra’s World, and also the pious and compassion-stirring Tale of Nala. (KUMB: 1-2-51; NILA: 01.002.051)
[PV-SVO:01_001_584]
Then come the section on the battle with the Nivatakavacas and the Ajagara section; next is named the section on the meeting with Markandeya. (KUMB: 1-2-53; NILA: 01.002.053)
[PV-SVO:01_001_585]
Then comes the section on the dialogue between Draupadi and Satyabhama, followed by the Ghoshayatra section, the fast unto death, the decision reached in council, and then the episode arising from the dream of the deer. (KUMB: 1-2-54)
[PV-SVO:01_001_586]
The tale of the measure of rice, and likewise the story of Indradyumna; the section on Draupadi’s abduction and Jayadratha’s release. (KUMB: 1-2-55; NILA: 01.002.055)
[PV-SVO:01_001_587]
Next comes the section containing the tale of Rama, and the wondrous greatness of the devoted wife Savitri. (KUMB: 1-2-56; NILA: 01.002.056)
[PV-SVO:01_001_588]
Next is recounted the section on the taking of the earrings, followed by the Āraṇeya section and then the Virāṭa section: the Pāṇḍavas’ entry and their keeping of the appointed term. (KUMB: 1-2-57; NILA: 01.002.057)
[PV-SVO:01_001_589]
Then the Yānasandhi section and the Bhagavadyāna itself, the tale of Mātali, and the deeds of Gālava; (KUMB: 1-2-61; NILA: 01.002.061)
[PV-SVO:01_001_590]
the Savitri and Vamadeva sections, the tale of Vainya, the tale of Jamadagnya, and the section on the Sixteen Kings; (KUMB: 1-2-62; NILA: 01.002.062)
[PV-SVO:01_001_591]
Krishna’s entrance into the assembly, Vidula’s instruction to her son, the preparations, the army’s departure, and the account of Vishva. (KUMB: 1-2-63; NILA: 01.002.063)
[PV-SVO:01_001_592]
Here is also the section on the dispute with the noble Karna; having reached a firm decision in council, immediately after the matter… (KUMB: 1-2-64)
[PV-SVO:01_001_593]
Śveta’s wondrous episode with Vāsudeva, encompassing many tales; and then the parvan of the marching forth of the Kuru and Pāṇḍava armies. (KUMB: 1-2-65)
[PV-SVO:01_001_594]
The book then recounts the coronation of the wise King Dharma and the subsequent allotment of residences. (KUMB: 1-2-76; NILA: 01.002.075)
[PV-SVO:01_001_595]
Śuka’s coming to ask questions, instruction concerning questions about Brahman, the manifestation, and Durvāsas’s dialogue with Māyā. (KUMB: 1-2-78; NILA: 01.002.077)
[PV-SVO:01_001_596]
Then comes the Harivamsha Parvan, a Purana known as the Supplement: the Vishnu Parvan, Vishnu’s childhood exploits, and the slaying of Kamsa. (KUMB: 1-2-83; NILA: 01.002.082)
[PV-SVO:01_001_597]
This is the summary of the Bharata; here its catalogue of books is given: Pauṣya, Pauloma, Āstīka—the first is Aṃśāvatāraṇa... (KUMB: 1-2-86; NILA: 01.002.085)
[PV-SVO:01_001_598]
Sambhava; the episode called the House of Lac; the slaying of Hidimba and Baka; likewise Caitraratha; and the svayamvara of the lady Panchali. (KUMB: 1-2-87; NILA: 01.002.086)
[PV-SVO:01_001_599]
After she was won according to the warrior code, there is the Vaivāhika; then Vidura’s arrival and likewise the acquisition of the kingdom. (KUMB: 1-2-88; NILA: 01.002.087)
[PV-SVO:01_001_600]
Arjuna’s forest exile, then the abduction of Subhadra, the giving and receiving of wedding gifts, and the burning of the Khandava Forest... (KUMB: 1-2-89; NILA: 01.002.088)
[PV-SVO:01_001_601]
The meeting with Maya is also recounted in the Ādi Parva, while the greatness of Uttaṅka is described in the Pauṣya Parva. (KUMB: 1-2-90; NILA: 01.002.089)
[PV-SVO:01_001_602]
the origins of various other beings, and at the hermitage of the ascetic great seer Kanva… (KUMB: 1-2-96; NILA: 01.002.095)
[PV-SVO:01_001_603]
Bharata too was born to Shakuntala by Dushyanta; after him, this Bharata lineage is renowned throughout the worlds. (KUMB: 1-2-97; NILA: 01.002.096)
[PV-SVO:01_001_604]
the journey to Varanavata, Duryodhana’s plot, and the sending of the deceiver by Dhritarashtra’s son against the Pandavas; (KUMB: 1-2-103; NILA: 01.002.102)
[PV-SVO:01_001_605]
and where Vidura, seeking his welfare, gave wise King Yudhishthira salutary counsel along the way in the language of the Mlecchas; (KUMB: 1-2-104; NILA: 01.002.103)
[PV-SVO:01_001_606]
the undertaking of the tunnel’s construction on Vidura’s advice; and of the Niṣāda woman, mother of five sons, as she slept in the house of lac… (KUMB: 1-2-105; NILA: 01.002.104)
[PV-SVO:01_001_607]
Here too are recounted the burning of Purocana and the Pandavas’ encounter with Hidimba in the dreadful forest. (KUMB: 1-2-106; NILA: 01.002.105)
[PV-SVO:01_001_608]
There too are recounted the slaying of Hidimba by the immensely powerful Bhima and the birth of Ghatotkaca. (KUMB: 1-2-107; NILA: 01.002.106)
[PV-SVO:01_001_609]
And the meeting with the great seer Vyasa of immeasurable splendor; and, at his command, in a Brahmin’s dwelling in Ekachakra… (KUMB: 1-2-108; NILA: 01.002.107)
[PV-SVO:01_001_610]
Their stay there in disguise is recounted, as are the slaying of Baka and the townspeople’s astonishment; (KUMB: 1-2-109; NILA: 01.002.108)
[PV-SVO:01_001_611]
and the birth of Krishna and Dhrishtadyumna; having heard from a Brahmin and been spurred on by Vyasa’s words… (KUMB: 1-2-110; NILA: 01.002.109)
[PV-SVO:01_001_612]
Seeking Draupadi and eager to see her svayamvara, they journeyed toward the land of the Panchalas, full of curiosity. (KUMB: 1-2-111; NILA: 01.002.110)
[PV-SVO:01_001_613]
At that time, after defeating Angaraparna on the bank of the Ganges, Arjuna befriended him and then heard from him... (KUMB: 1-2-112; NILA: 01.002.111)
[PV-SVO:01_001_614]
the excellent accounts of Tapatī, Vasiṣṭha, and Aurva. Then, accompanied by all his brothers, he went toward the Panchalas. (KUMB: 1-2-113; NILA: 01.002.112)
[PV-SVO:01_001_615]
In the city of the Panchalas, Dhananjaya pierced the target and won Draupadi there, in the presence of all the kings. (KUMB: 1-2-114; NILA: 01.002.113)
[PV-SVO:01_001_616]
where Bhimasena and Arjuna forcefully defeated the enraged kings, as well as Shalya and Karna, in the great battle. (KUMB: 1-2-115; NILA: 01.002.114)
[PV-SVO:01_001_617]
Seeing the immeasurable, superhuman valor of the two, the wise Rama and Krishna, suspecting them to be the Pandavas… (KUMB: 1-2-116; NILA: 01.002.115)
[PV-SVO:01_001_618]
They went to the hall in Bhargava’s dwelling to meet them; and Drupada’s deliberation over the five having one wife… (KUMB: 1-2-117; NILA: 01.002.116)
[PV-SVO:01_001_619]
Here too is told the wondrous story of the five Indras, and of Draupadi’s superhuman marriage, ordained by the gods. (KUMB: 1-2-118; NILA: 01.002.117)
[PV-SVO:01_001_620]
the sending of Vidura by Dhritarashtra to the Pandavas, Vidura’s arrival, and his meeting with Keshava; (KUMB: 1-2-119; NILA: 01.002.118)
[PV-SVO:01_001_621]
Likewise, the account of Sunda and Upasunda is fully related. Then, upon Yudhishthira as he sat with Draupadi… (KUMB: 1-2-121; NILA: 01.002.120)
[PV-SVO:01_001_622]
Phalguna entered for the Brahmin’s sake, took up his weapon, effected the rescue, and returned home, resolved to act for the Brahmin’s sake… (KUMB: 1-2-122; NILA: 01.002.121)
[PV-SVO:01_001_623]
where the hero, honoring the agreement, went into the forest; and Pārtha’s encounter with Ulūpī on the way during his forest exile; (KUMB: 1-2-123; NILA: 01.002.122)
[PV-SVO:01_001_624]
His journey through the sacred fords and the birth of Babhruvahana; there he also freed five beautiful Apsarases. (KUMB: 1-2-124; NILA: 01.002.123)
[PV-SVO:01_001_625]
who had been turned into crocodiles by the curse of an ascetic Brahmin; and Krishna’s meeting with Partha at the sacred ford of Prabhasa. (KUMB: 1-2-125; NILA: 01.002.124)
[PV-SVO:01_001_626]
The birth of Draupadi’s sons was also recounted in due order; and when the two Krishnas went along the Yamuna for recreation… (KUMB: 1-2-128; NILA: 01.002.127)
[PV-SVO:01_001_627]
the acquisition of the discus and the bow, the burning of Khandava, Maya’s rescue from the flames, and the serpent’s escape. (KUMB: 1-2-129; NILA: 01.002.128)
[PV-SVO:01_001_628]
The liberation by Krishna of the kings imprisoned at Girivraja, and likewise the Pandavas’ conquest of the quarters, are recounted here. (KUMB: 1-2-135; NILA: 01.002.134)
[PV-SVO:01_001_629]
The arrival of kings worthy of honor at the great sacrifice, and the slaying of Shishupala during the dispute over the offering of honor at the Rājasūya. (KUMB: 1-2-136; NILA: 01.002.135)
[PV-SVO:01_001_630]
where the supremely wise Dhritarashtra, like a boat rescuing someone from the sea, his deeply distressed daughter-in-law Draupadi submerged in the ocean of dice… (KUMB: 1-2-139; NILA: 01.002.138)
[PV-SVO:01_001_631]
After defeating them, he then sent them into exile in the forest. All this is recounted in the Sabhāparvan by the great sage. (KUMB: 1-2-141; NILA: 01.002.140)
[PV-SVO:01_001_632]
When the great-souled Pāṇḍavas departed for exile in the forest, and the citizens’ following of the wise son of Dharma… (KUMB: 1-2-144; NILA: 01.002.143)
[PV-SVO:01_001_633]
and the worship of the Sun performed by the great-souled Pandava for the sake of food and medicinal herbs and for the support of the Brahmins; (KUMB: 1-2-145; NILA: 01.002.144)
[PV-SVO:01_001_634]
The obtaining of food, on Dhaumya’s advice, through the favor of the blazing-rayed Sun; and Ambika’s son’s rejection of Vidura when he offered salutary counsel… (KUMB: 1-2-146; NILA: 01.002.145)
[PV-SVO:01_001_635]
and likewise, after being dismissed, his going to the sons of Pandu and his return at Dhritarashtra’s command; (KUMB: 1-2-147; NILA: 01.002.146)
[PV-SVO:01_001_636]
and, at Karna’s urging, the plan of the evil-minded Duryodhana, son of Dhritarashtra, to kill the Pandavas while they were dwelling in the forest; (KUMB: 1-2-148; NILA: 01.002.147)
[PV-SVO:01_001_637]
Vyasa’s swift arrival after learning of that evil intention; the prohibition against setting out; and the tale of Surabhi. (KUMB: 1-2-149; NILA: 01.002.148)
[PV-SVO:01_001_638]
Maitreya’s arrival here, his admonition to the king, and his pronouncement of a curse upon King Duryodhana; (KUMB: 1-2-150; NILA: 01.002.149)
[PV-SVO:01_001_639]
Here too are the slaying of Kirmīra by Bhīmasena in battle, and the arrival of the Vṛṣṇis and all the Pāñcālas. (KUMB: 1-2-151; NILA: 01.002.150)
[PV-SVO:01_001_640]
and Kiritin’s pacification of Hari, who became enraged upon hearing that Shakuni had defeated them at dice through deceit; (KUMB: 1-2-152; NILA: 01.002.151)
[PV-SVO:01_001_641]
Draupadi’s lament in Vasudeva’s presence and the consolation Krishna offered her in her grief are also recounted. (KUMB: 1-2-153; NILA: 01.002.152)
[PV-SVO:01_001_642]
The great seer also related here the account of the destruction of Saubha; and, by Krishna, Subhadra and her son to the city of Dvaraka… (KUMB: 1-2-154; NILA: 01.002.153)
[PV-SVO:01_001_643]
the taking of Draupadi’s sons by Dhrishtadyumna, and then the sons of Pandu’s entry into the lovely Dvaita Forest (KUMB: 1-2-155; NILA: 01.002.154)
[PV-SVO:01_001_644]
Here too is recounted Dharmaraja’s conversation with Krishnaa, as well as Bhima’s conversation with the king. (KUMB: 1-2-156; NILA: 01.002.155)
[PV-SVO:01_001_645]
Vyasa’s arrival in the presence of the sons of Pandu, and the great sage’s promise and subsequent imparting of knowledge to the king; (KUMB: 1-2-157; NILA: 01.002.156)
[PV-SVO:01_001_646]
the journey to Kamyaka after Vyasa had departed, and the immeasurably radiant Partha’s sojourn abroad to obtain weapons (KUMB: 1-2-158; NILA: 01.002.157)
[PV-SVO:01_001_647]
and the diademed Arjuna’s journey to Mahendra’s realm to obtain weapons, which caused Dhritarashtra great anxiety; (KUMB: 1-2-160; NILA: 01.002.159)
[PV-SVO:01_001_648]
Likewise, the acquisition of the secret knowledge of dice from that very great seer, and Lomasha’s arrival there from heaven to the sons of Pandu. (KUMB: 1-2-163; NILA: 01.002.162)
[PV-SVO:01_001_649]
Here, at Arjuna’s behest, the undertaking of a pilgrimage to the sacred fords is recounted, along with the rewards obtained from them and their sanctity. (KUMB: 1-2-165; NILA: 01.002.164)
[PV-SVO:01_001_650]
Pulastya’s pilgrimage to the sacred fords, as related by the great seer Narada, and there too the pilgrimage of the great-souled Pandavas… (KUMB: 1-2-166; NILA: 01.002.165)
[PV-SVO:01_001_651]
as well as the magnificence of Gaya’s sacrifice, which is celebrated here. (KUMB: 1-2-167; NILA: 01.002.166)
[PV-SVO:01_001_652]
where the slaying of Kārtavīrya and the Haihayas is recounted, and the Pāṇḍavas’ meeting with the Vṛṣṇis at Prabhāsa (KUMB: 1-2-170; NILA: 01.002.169)
[PV-SVO:01_001_653]
and where that sage was restored to youth by the two of them. Here too is recounted the tale of King Māndhātṛ. (KUMB: 1-2-172; NILA: 01.002.171)
[PV-SVO:01_001_654]
Then comes the peerless tale of the hawk and the dove, in which Indra, Agni, and Dharma tested King Shibi. (KUMB: 1-2-174; NILA: 01.002.173)
[PV-SVO:01_001_655]
Here too is the tale of Ashtavakra, in which the Brahmarshi Ashtavakra debated with Bandin at Janaka’s sacrifice. (KUMB: 1-2-175; NILA: 01.002.174)
[PV-SVO:01_001_656]
who was foremost among logicians and a son of Varuna. There Bandi was defeated in debate by the great-souled one. (KUMB: 1-2-176; NILA: 01.002.175)
[PV-SVO:01_001_657]
After defeating him, the sage recovered his father, who had reached the ocean; also the tale of Yavakrita and the great Raibhya, the journey to Gandhamadana, and the stay at Narayana’s hermitage. (KUMB: 1-2-177; NILA: 01.002.176)
[PV-SVO:01_001_658]
And on Gandhamadana, mighty-armed Bhimasena, sent by Draupadi, saw the son of the Wind as he traveled along the path. (KUMB: 1-2-178; NILA: 01.002.177)
[PV-SVO:01_001_659]
the immensely powerful Hanuman in the midst of a plantain grove, where Bhima, seeking mandāra flowers, forced his way into that lotus pond (KUMB: 1-2-179; NILA: 01.002.178)
[PV-SVO:01_001_660]
where he fought a tremendous battle with the Rakshasas and with the mighty Yakshas, headed by Manimat. (KUMB: 1-2-180; NILA: 01.002.179)
[PV-SVO:01_001_661]
The slaying of the Rakshasa Jatasura by Vrikodara, and their subsequent visit to the royal sage Vrishaparvan, are recounted. (KUMB: 1-2-181; NILA: 01.002.180)
[PV-SVO:01_001_662]
Their journey to Arshtishena’s hermitage and their stay there, and Panchali’s urging of the great-souled Bhima there. (KUMB: 1-2-182; NILA: 01.002.181)
[PV-SVO:01_001_663]
The ascent of Kailāsa is recounted, where a most terrible battle took place against the mighty Yakṣas led by Maṇimat. (KUMB: 1-2-183; NILA: 01.002.182)
[PV-SVO:01_001_664]
There the sons of Pandu met Vaishravana, and there Arjuna was reunited with his brothers. (KUMB: 1-2-184; NILA: 01.002.183)
[PV-SVO:01_001_665]
where Kiritin fought the terrible Nivātakavaca Dānavas, enemies of the gods, as well as the Paulomas and Kālakeyas… (KUMB: 1-2-186; NILA: 01.002.185)
[PV-SVO:01_001_666]
Their slaying was related to the king by that same wise man; and the beginning of the display of weapons in Dharmaraja’s presence… (KUMB: 1-2-187; NILA: 01.002.186)
[PV-SVO:01_001_667]
Pārtha’s being restrained by the divine seer Nārada, and the Pāṇḍavas’ subsequent descent from Gandhamādana; (KUMB: 1-2-188; NILA: 01.002.187)
[PV-SVO:01_001_668]
and Bhima’s capture in that dense forest by the powerful lord of serpents, whose immense body resembled a mountain; (KUMB: 1-2-189; NILA: 01.002.188)
[PV-SVO:01_001_669]
where Yudhishthira secured his release after answering the questions, and the return of those great-souled men to Kamyaka; (KUMB: 1-2-190; NILA: 01.002.189)
[PV-SVO:01_001_670]
Also recounted here is Vasudeva’s arrival to see again the Pandavas, those bulls among men, while they were staying there. (KUMB: 1-2-191; NILA: 01.002.190)
[PV-SVO:01_001_671]
In the colloquy with Markandeya are many tales, including the account of Prithu, son of Vena, related by the great seer. (KUMB: 1-2-192; NILA: 01.002.191)
[PV-SVO:01_001_672]
Then follows the dialogue between Sarasvati and the great sage Tarkshya, and immediately afterward the tale of the Fish is related. (KUMB: 1-2-193; NILA: 01.002.192)
[PV-SVO:01_001_673]
The questions addressed to Markandeya and the Purana are recounted; likewise, the tale of Aindradyumna and the tale of Angiras are recorded. (KUMB: 1-2-194; NILA: 01.002.193)
[PV-SVO:01_001_674]
The tale of the devoted wife and likewise the tale of Aṅgiras are recounted, as is Draupadī’s conversation with Satyabhāmā. (KUMB: 1-2-195; NILA: 01.002.194)
[PV-SVO:01_001_675]
The Pandavas returned once more to Dvaita Forest, and there was the cattle-station expedition, during which Suyodhana was captured by the Gandharvas. (KUMB: 1-2-196; NILA: 01.002.195)
[PV-SVO:01_001_676]
Yet as that foolish man was being carried away, he was rescued by Kirīṭin; and here, because of Dharmaraja’s dream-vision of the deer… (KUMB: 1-2-197; NILA: 01.002.196)
[PV-SVO:01_001_677]
The return to Kāmyaka, the finest of forests, is then related, as is the extensive account of the measure of rice. (KUMB: 1-2-198; NILA: 01.002.197)
[PV-SVO:01_001_678]
Here too is recounted the episode of Durvasas, as well as Jayadratha’s abduction of Draupadi from the hermitage. (KUMB: 1-2-199; NILA: 01.002.198)
[PV-SVO:01_001_679]
where Bhima, as swift as the wind, pursued him, and where the mighty Bhima shaved his head, leaving five tufts. (KUMB: 1-2-200; NILA: 01.002.199)
[PV-SVO:01_001_680]
Here too is the extensive tale of the Ramayana, in which Rama, displaying his valor, slew Ravana in battle. (KUMB: 1-2-201; NILA: 01.002.200)
[PV-SVO:01_001_681]
Here too is recounted the tale of Savitri, and here is Karna’s release from his earrings by Purandara. (KUMB: 1-2-202; NILA: 01.002.201)
[PV-SVO:01_001_682]
where, pleased, he gave him the spear for slaying a single foe; and the Āraṇeya episode, in which Dharma instructed his son. (KUMB: 1-2-203; NILA: 01.002.202)
[PV-SVO:01_001_683]
where the wicked Kīcaka, his mind overcome by desire as he pursued Pāñcālī, was slain by Vṛkodara; (KUMB: 1-2-209; NILA: 01.002.208)
[PV-SVO:01_001_684]
And King Duryodhana sent skilled spies in every direction to search for the Pandavas. (KUMB: 1-2-210; NILA: 01.002.209)
[PV-SVO:01_001_685]
But they obtained no information about the great-souled Pandavas. Then the Trigartas made the first raid on Virata’s cattle. (KUMB: 1-2-211; NILA: 01.002.210)
[PV-SVO:01_001_686]
where he fought a tremendous, hair-raising battle with them, and where, as he was being carried off, he was rescued by Bhimasena; (KUMB: 1-2-212; NILA: 01.002.211)
[PV-SVO:01_001_687]
where Virata’s cattle were rescued by the Pandavas, and afterward the Kurus carried off his cattle. (KUMB: 1-2-213; NILA: 01.002.212)
[PV-SVO:01_001_688]
where all the Kurus were defeated in battle by Partha, and the diademed hero recovered the cattle through his valor. (KUMB: 1-2-214; NILA: 01.002.213)
[PV-SVO:01_001_689]
These have been recounted in this Parvan by the great sage learned in the Vedas. The Udyoga Parvan should be known as the fifth and as excellent for the listener. (KUMB: 1-2-218; NILA: 01.002.217)
[PV-SVO:01_001_690]
And as the king of Madra was coming toward the Pandavas, Suyodhana deceived him with gifts along the way… (KUMB: 1-2-223; NILA: 01.002.222)
[PV-SVO:01_001_691]
When he offered him a boon, Suyodhana chose this boon: “Give me your aid.” Shalya promised him this and then continued on his way to the Pandavas. (KUMB: 1-2-224; NILA: 01.002.223)
[PV-SVO:01_001_692]
There the king consoled him and recounted Indra’s victory; and the Pandavas’ dispatch of their priest to the Kauravas… (KUMB: 1-2-225; NILA: 01.002.224)
[PV-SVO:01_001_693]
the priest’s receiving the words of the son of Vicitravīrya, as well as Indra’s victory and the priest’s journey… (KUMB: 1-2-226; NILA: 01.002.225)
[PV-SVO:01_001_694]
The tale of Dambhodbhava is recounted here, as is the great-souled Matali’s search for a bridegroom. (KUMB: 1-2-234; NILA: 01.002.233)
[PV-SVO:01_001_695]
Here too are recounted the deeds of the great seer Gālava and the admonition given to Vidulā’s son. (KUMB: 1-2-235; NILA: 01.002.234)
[PV-SVO:01_001_696]
Returning from Hastinapura to Upaplavya, the subduer of foes, Hari, recounted to the Pandavas everything that had happened. (KUMB: 1-2-238; NILA: 01.002.237)
[PV-SVO:01_001_697]
After hearing his words and deliberating on the best course, those scorches of foes made all their preparations for war. (KUMB: 1-2-239; NILA: 01.002.238)
[PV-SVO:01_001_698]
The Udyoga Parva, dealing with both peace and war, has thus been described. The great sage stated that it contains one hundred and eighty-six chapters. (KUMB: 1-2-243; NILA: 01.002.242)
[PV-SVO:01_001_699]
where a terrible, exceedingly fierce battle raged for ten days; and where, as for Pārtha’s confusion, the greatly wise Vāsudeva... (KUMB: 1-2-247; NILA: 01.002.246)
[PV-SVO:01_001_700]
He destroyed what had arisen from delusion with arguments that revealed liberation. Then Adhokshaja, intent on Yudhishthira’s welfare, quickly surveyed the situation… (KUMB: 1-2-248; NILA: 01.002.247)
[PV-SVO:01_001_701]
Leaping swiftly from the chariot, the noble-minded Krishna himself, whip in hand and utterly fearless, rushed to kill Bhishma. (KUMB: 1-2-249; NILA: 01.002.248)
[PV-SVO:01_001_702]
where, in battle, the Pandava—wielder of the Gandiva and foremost of all warriors—was struck by Krishna’s verbal goad; (KUMB: 1-2-250; NILA: 01.002.249)
[PV-SVO:01_001_703]
There Bhishma lay upon a bed of arrows. This is described at length as the sixth book of the Bharata. (KUMB: 1-2-252; NILA: 01.002.251)
[PV-SVO:01_001_704]
Then the vivid Drona Parvan, containing many events, is related, in which the valiant preceptor was appointed commander of the army and then... (KUMB: 1-2-255; NILA: 01.002.254)
[PV-SVO:01_001_705]
To please Duryodhana, the great master of weapons vowed to capture the wise son of Pandu, King Dharma. (KUMB: 1-2-256; NILA: 01.002.255)
[PV-SVO:01_001_706]
After seven akshauhinis had been slain, King Jayadratha was killed; where the mighty-armed Bhima and Satyaki, the great chariot-warrior… (KUMB: 1-2-260; NILA: 01.002.259)
[PV-SVO:01_001_707]
At King Yudhishthira’s command, they entered the Bharata army—unassailable even by the gods—in search of Partha. (KUMB: 1-2-261; NILA: 01.002.260)
[PV-SVO:01_001_708]
The remaining Samsaptakas too were utterly annihilated in battle; nine crores of heroic, high-souled Samsaptakas… (KUMB: 1-2-262; NILA: 01.002.261)
[PV-SVO:01_001_709]
were sent to Yama’s abode by Kirīṭin when he sallied forth; and Dhṛtarāṣṭra’s sons, as well as the warriors who fought with stones… (KUMB: 1-2-263; NILA: 01.002.262)
[PV-SVO:01_001_710]
the Narayana cowherds, wondrous fighters in battle, and Alambusha, Shrutayus, and the valiant Jalasandha... (KUMB: 1-2-264; NILA: 01.002.263)
[PV-SVO:01_001_711]
There the Āgneya weapon is described, along with the supreme greatness of Rudra, the arrival of Vyasa, and the greatness of Krishna and Partha. (KUMB: 1-2-267; NILA: 01.002.266)
[PV-SVO:01_001_712]
The slaying of Pandya by the great Ashvatthaman, and then the slaying of Dandasena and Danda as well; (KUMB: 1-2-274; NILA: 01.002.273)
[PV-SVO:01_001_713]
where, in single combat, Dharma’s royal son Yudhishthira was put in peril by Karna as all the bowmen looked on (KUMB: 1-2-275; NILA: 01.002.274)
[PV-SVO:01_001_714]
where Yudhishthira and Arjuna became angry with each other, and Madhava spoke words of conciliation to Arjuna. (KUMB: 1-2-276; NILA: 01.002.275)
[PV-SVO:01_001_715]
and where, in fulfillment of his vow, Vrikodara tore open Duhshasana’s chest in battle and drank his blood; (KUMB: 1-2-277; NILA: 01.002.276)
[PV-SVO:01_001_716]
And sixty-four verses are said to be contained in this book. Thereafter comes the Śalya Parvan, rich in varied themes. (KUMB: 1-2-280; NILA: 01.002.279)
[PV-SVO:01_001_717]
When the army’s foremost warriors had been slain, the lord of Madra became its commander. In this book are the account of Kumāra and the ceremony of his consecration. (KUMB: 1-2-281; NILA: 01.002.280)
[PV-SVO:01_001_718]
Here too are recounted the death of Shalya at the hands of the noble Dharmaraja and the slaying of Shakuni by Sahadeva in battle. (KUMB: 1-2-283; NILA: 01.002.282)
[PV-SVO:01_001_719]
When most of the army had been slain and only a small remnant remained, Suyodhana entered the lake, where he stayed after stilling the waters. (KUMB: 1-2-284; NILA: 01.002.283)
[PV-SVO:01_001_720]
and how news of him there was brought to Bhima by hunters; and how, at the taunting words of the wise Dharmaraja… (KUMB: 1-2-285; NILA: 01.002.284)
[PV-SVO:01_001_721]
where the fiercely wrathful son of Dhritarashtra rose from the lake and fought Bhima with a mace. (KUMB: 1-2-286; NILA: 01.002.285)
[PV-SVO:01_001_722]
At the gathering for the battle, Balarama’s arrival is recounted, and the sanctity of the sacred fords of the Sarasvati is proclaimed. (KUMB: 1-2-287; NILA: 01.002.286)
[PV-SVO:01_001_723]
Here too is recounted the tumultuous mace fight, in which, during the battle, King Duryodhana’s—by Bhima… (KUMB: 1-2-288; NILA: 01.002.287)
[PV-SVO:01_001_724]
His thighs were forcibly shattered in battle by a mace of terrible force. This wondrous and substantial ninth book has thus been set forth. (KUMB: 1-2-289; NILA: 01.002.288)
[PV-SVO:01_001_725]
Coming together, they saw him lying fallen on the ground at the forefront of the battle. There the mighty chariot-warrior, Drona’s son, resolute in his wrath, made a vow: (KUMB: 1-2-294; NILA: 01.002.293)
[PV-SVO:01_001_726]
After speaking thus to the king, the three chariot-warriors withdrew and reached a great forest at sunset. (KUMB: 1-2-296; NILA: 01.002.295)
[PV-SVO:01_001_727]
Then, as they remained beneath a great banyan tree, Drona’s son saw many crows being killed by an owl in the night… (KUMB: 1-2-297; NILA: 01.002.296)
[PV-SVO:01_001_728]
Filled with rage as he recalled his father’s death, Drona’s son resolved to kill the Panchalas while they slept. (KUMB: 1-2-298; NILA: 01.002.297)
[PV-SVO:01_001_729]
When he reached the entrance to the camp, he saw there a formidable Rakshasa of terrifying appearance, standing resolutely and filling the sky. (KUMB: 1-2-299; NILA: 01.002.298)
[PV-SVO:01_001_730]
and where Drona’s son, seeing that his weapons were being thwarted by him, hastily propitiated Rudra, the misshapen-eyed god… (KUMB: 1-2-300; NILA: 01.002.299)
[PV-SVO:01_001_731]
Accompanied by Kṛtavarman and Kṛpa, he slaughtered them; there the five Pārthas escaped by relying on Krishna’s power… (KUMB: 1-2-302; NILA: 01.002.301)
[PV-SVO:01_001_732]
and Satyaki, the great bowman, while the rest met their end; where the slaughter of the sleeping Panchalas by Drona’s son… (KUMB: 1-2-303; NILA: 01.002.302)
[PV-SVO:01_001_733]
was reported to the Pandavas by Dhrishtadyumna’s charioteer; Draupadi, stricken with grief for her sons and tormented by the slaughter of her father and brother… (KUMB: 1-2-304; NILA: 01.002.303)
[PV-SVO:01_001_734]
Wishing to please her, the mighty warrior took up his mace and, fiercely enraged, pursued Bharadvaja’s son, the son of his teacher. (KUMB: 1-2-306; NILA: 01.002.305)
[PV-SVO:01_001_735]
then, on seeing the treacherous intent of the wicked son of Drona, and the curses exchanged among Drona’s son, Dvaipayana, and the others… (KUMB: 1-2-309; NILA: 01.002.308)
[PV-SVO:01_001_736]
Having taken the jewel from Drona’s son, the mighty chariot-warrior, the triumphant Pandavas joyfully gave it to Draupadi. (KUMB: 1-2-310; NILA: 01.002.309)
[PV-SVO:01_001_737]
This is declared to be the tenth book, the Sauptika. In this book, eighteen chapters were recounted by the great-souled one. (KUMB: 1-2-311; NILA: 01.002.310)
[PV-SVO:01_001_738]
Here, by count, eight hundred and seventy verses have been related by the sage who expounds Brahman. (KUMB: 1-2-312; NILA: 01.002.311)
[PV-SVO:01_001_739]
where that king, whose wisdom was his sight and who was tormented by grief for his sons, the solid iron statue brought by Krishna… (KUMB: 1-2-314; NILA: 01.002.313)
[PV-SVO:01_001_740]
Dhritarashtra, intent on harming Bhimasena, shattered it; and also, for the wise Dhritarashtra, tormented by grief… (KUMB: 1-2-315; NILA: 01.002.314)
[PV-SVO:01_001_741]
and where Vidura consoled that king through wisdom and arguments that reveal liberation and burn away worldly existence. (KUMB: 1-2-316; NILA: 01.002.315)
[PV-SVO:01_001_742]
Here too is recounted how the grief-stricken Dhritarashtra went with the women of his household to the Kaurava battlefield. (KUMB: 1-2-317; NILA: 01.002.316)
[PV-SVO:01_001_743]
Here too is recounted how Krishna calmed the anger of Gandhari, who was anguished by the slaughter of her sons and grandsons. (KUMB: 1-2-320; NILA: 01.002.319)
[PV-SVO:01_001_744]
When the water rite—the offering of water for the kings—had begun, the account of Karna, secretly born to Pritha, her own… (KUMB: 1-2-322; NILA: 01.002.321)
[PV-SVO:01_001_745]
This account of her son was related here by the great seer Vyasa. This is the eleventh book, a cause of grief and anguish… (KUMB: 1-2-323; NILA: 01.002.322)
[PV-SVO:01_001_746]
It was composed to distress the minds of good people and make their tears flow. Twenty-seven chapters are enumerated in this book. (KUMB: 1-2-324; NILA: 01.002.323)
[PV-SVO:01_001_747]
Likewise, twenty-nine chapters, O ascetics, and fourteen thousand seven hundred… (KUMB: 1-2-331; NILA: 01.002.330)
[PV-SVO:01_001_748]
the great blessedness of cows and likewise of Brahmins, and the secret of the laws of righteousness as conditioned by place and time; (KUMB: 1-2-336; NILA: 01.002.335)
[PV-SVO:01_001_749]
Here, too, he came into danger in battle with Babhruvahana; also the account of Sudarshana, the Vaishnava Dharma, and the account of the mongoose at the great horse sacrifice… (KUMB: 1-2-343)
[PV-SVO:01_001_750]
And twenty verses were counted by the seer of truth. After that, the Mahaprasthanika is remembered as the seventeenth book. (KUMB: 1-2-365; NILA: 01.002.364)
[PV-SVO:01_001_751]
where, upon reaching the Lauhitya Sea, they beheld Agni; and where Pārtha, urged by Agni, to that great-souled one… (KUMB: 1-2-367; NILA: 01.002.366)
[PV-SVO:01_001_752]
having honored him, gave him that divine Gāṇḍīva, the finest of bows; where Yudhiṣṭhira, seeing his fallen brothers and Draupadī... (KUMB: 1-2-368; NILA: 01.002.367)
[PV-SVO:01_001_753]
Having seen them, he left them all and went on without looking back. This is known as the seventeenth book, the Mahaprasthanika. (KUMB: 1-2-369; NILA: 01.002.368)
[PV-SVO:01_001_754]
Next should be known the Svarga Parvan, divine and superhuman, in which, when the celestial chariot had come from heaven, the righteous king did not wish… (KUMB: 1-2-371; NILA: 01.002.370)
[PV-SVO:01_001_755]
the exceedingly wise king to mount without the dog, out of compassion. Knowing that great soul’s unwavering steadfastness in dharma… (KUMB: 1-2-372; NILA: 01.002.371)
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There Dharma cast off that form of a dog and joined him. He reached heaven and also underwent exceedingly great torment. (KUMB: 1-2-373; NILA: 01.002.372)
[PV-SVO:01_001_757]
where a divine messenger deceptively showed him hell, and where the righteous man heard the plaintive voices of his brothers; (KUMB: 1-2-374; NILA: 01.002.373)
[PV-SVO:01_001_758]
who obeyed the command and remained in that very place; and the Pandava was instructed by Dharma and the king of the gods. (KUMB: 1-2-375; NILA: 01.002.374)
[PV-SVO:01_001_759]
After bathing in the celestial Ganges and casting off his human body, the righteous king attained in heaven the place he had won by following his own dharma… (KUMB: 1-2-376; NILA: 01.002.375)
[PV-SVO:01_001_760]
Honored by all the hosts of gods, including Indra, he rejoiced. This eighteenth book was proclaimed by the wise Vyasa. (KUMB: 1-2-377; NILA: 01.002.376)
[PV-SVO:01_001_761]
The great seer likewise counted another nine verses. Thus these are the eighteen books in their entirety. (KUMB: 1-2-379; NILA: 01.002.378)
[PV-SVO:01_001_762]
Among the supplements, the Harivamsha and the Bhavishya are also set forth; ten thousand verses and twenty hundreds of verses… (KUMB: 1-2-380; NILA: 01.002.379)
[PV-SVO:01_001_763]
They were counted by the great sage in the supplements and the Harivaṃśa. All this has been set forth in the Bhārata as its summary of books. (KUMB: 1-2-381; NILA: 01.002.380)
[PV-SVO:01_001_764]
This has been proclaimed as a treatise on worldly affairs, as a great treatise on dharma, and as a treatise on love by Vyasa of boundless intellect. (KUMB: 1-2-384; NILA: 01.002.383)
[PV-SVO:01_001_765]
Poets are incapable of surpassing this poem, just as the other three stages of life cannot surpass that of a virtuous householder. (KUMB: 1-2-391; NILA: 01.002.390)
[PV-SVO:01_001_766]
May your minds be constantly intent on dharma, for it alone is the companion of one who has departed for the next world. Wealth and women, even when diligently cultivated by the discerning, never become truly one’s own or remain secure. (KUMB: 1-2-392; NILA: 01.002.391)
[PV-SVO:01_001_767]
Whatever sin a Brahmin commits during the day while acting through his senses, he is freed from it by reciting the Mahabharata at evening twilight. (KUMB: 1-2-394; NILA: 01.002.393)
[PV-SVO:01_001_768]
Whatever sin one commits at night by deed, thought, or speech, one is freed from it at the morning twilight by reciting the Mahabharata. (KUMB: 1-2-395; NILA: 01.002.394)
[PV-SVO:01_001_769]
One who gives a hundred cows with golden horns to a learned Brahmin well versed in the Vedas, and one who regularly listens to the sacred tale of the Bharata, each receives the same reward. (KUMB: 1-2-396; NILA: 01.002.395)
[PV-SVO:01_001_770]