Mahabharat Section-1

THE MAHABHAHATA ADI PARVA SECTION 1 (Mahabharata. Here is the complete Mahabharata translated into English prose directly from the original Sanskrit text by Pratap Chandra Roy.)
Om ! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed
in the Puranas, bending with humility, one day approached the great
sages of rigid vows, sitting at their ease, who had attended the twelve
years’ sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha.
Those ascetics, wishing to hear his wonderful narrations, presently
began to address him who had thus arrived at that recluse abode of the
inhabitants of the forest of Naimisha. Having been entertained with
due respect by those holy men, he saluted those Munis (sages) with
joined palms, even all of them, and inquired about the progress of their
asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing
that he was comfortably seated, and recovered from fatigue, one of the
Rishis beginning the conversation, asked him, ‘Whence comest thou,
O lotus-eyed Sauti, and where hast thou spent the time ? Tell me, who
ask thee, in detail.’ Accomplished in speech, Sauti, thus questioned, gave in the midst
of that big assemblage of contemplative Munis a full and proper answer
in words consonant with their mode of life. “Sauti said, ‘Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and
which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that
chief of Princes, the son of Parikshit, and having wandered about,
visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice- born) and called Samantapanchaka
where formerly was fought the battle between the children of Kuru
and PandUt and all the chiefs of the land ranged on either side. Thence,
anxious to see you, I am come into your presence. Ye reverend sages,
all of whom are to me as Brahma ; ye greatly blessed who shine in
this place of sacrifice with the splendour of the solar fire : ye who have
concluded the silent meditations and have fed the holy fire ; and yet
who are sitting without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of
illustrious saints and sovereigns of mankind ?’ “The Rishi replied, ‘The Purana, first promulgated by the great
Rishi Dwaipayana, and which after having been heard both by the gods
and the Brahmarshis was highly esteemed, being the most eminent
narrative that exists, diversified both in diction and division, possessing
subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects
of other books. It is elucidated by other Shastras, and comprehendeth
the sense of the four Vedas. We are desirous of hearing that history
also called Bharata, the holy composition of the wonderful Vyasa, which
dispelleth the fear of evil, just as it was cheerfully recited by the Rishi
Vaisampayana, under the direction of Dwaipayana himself, at the
snake-sacrifice of Raja Janamejaya ?’ “Sauti then said, ‘Having bowed down to the primordial being
Isana, to whom multitudes make offerings, and who is adored by the
multitude ; who is the true incorruptible one, Brahma, perceptible,
imperceptible, eternal ; who is both a non-existing and an existing-nonexisting being ; who is the universe and also distinct from the existing
and non-existing universe ; who is the creator of high and low ; the
ancient, exalted, inexhaustible one ; who is Vishnu, beneficent and the
beneficence itself, worthy of all preference, pure and immaculate ; who
is Hari, the ruler of the faculties, the guide of all things moveable and
immoveable ; I will declare the sacred thoughts of the illustrious sage
Vyasa, of marvellous deeds and worshipped here by all. Some bards
have already published this history, some are now teaching it, and
others, in like manner, will hereafter promulgate it upon the earth. It
is a great source of knowledge, established throughout the three regions
of the world. It is possessed by the twice-born both in detailed and
compendious forms. It is the delight of the learned for being embellished
with elegant expressions, conversations human and divine, and a variety
of poetical measures.
In this world, when it was destitute of brightness and light, and
enveloped all around in total darkness, there came into being, as the
primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma,
the eternal one, the wonderful and inconceivable being present alike
in all places ; the invisible and subtile cause, whose nature partaketh
of entity and non-entity. From this egg came out the lord Pitamaha
Brahma, the one only Prajapati ; with Suraguru and Sthanu. Then
appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi ; ten Prachetas, Daksha, and the seven sons of Daksha. Then
appeared the man of inconceivable nature whom all the Rishis know
and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins ; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Eajarshis distinguished by every noble quality. So the water,
the heavens, the earth, the air, the sky, the points of the heavens,
the years, the seasons, the months, the fortnights, called Pakshas, with
day and night in due succession. And thus were produced all things
which are known to mankind.
And what is seen in the universe, whether animate or inanimate,
of created things, will at the end of the world, and after the expiration
of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits
of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without begin*
ning and without end, this wheel which causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand,
thirty-three hundred and thirty- three. The sons of Div were
Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka,
Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was
the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons, Dasa-jyoti, Sata-jyoti, and
Sahasra-jyoti, each of them producing numerous offspring. The illus- trious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number,
and Sahasra-jyoti ten times the number of Sata-jyoti’s offspring. From
these are descended the family of the Kurus, of the Yadus, and of Bharata ; the family of Yayati and of Ikshwaku ; also of all the Rajarshis.
Numerous also were the generations produced, and very abundant were
the creatures and their places of abode. The mystery which is threefold
the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama also various books upon the subject of Dharma, Artha, and Kama ; also rules for the conduct of mankind ; also histories and discourses with
various srutis ; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a
detailed and an abridged form, It is the wish of the learned in the world
to possess the details and the abridgement. Some read the Bharata
beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole.
Men of learning display their various knowledge of the institutes in
commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents. The son of Satyavati having, by penance and meditation, analysed
the eternal Veda, afterwards composed this holy history, when that
learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, off- spring of Parasara, had finished this greatest of narrations, he began
to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world’s preceptor, knowing of the
anxiety of the Rishi Dwaipayana, came in person to the place where
the latter was, for gratifying the saint, and benefiting the people.
And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised ; and, standing with joined palms, he bowed and ordered
a seat to be brought. And Vyasa having gone round him who is called
Hiranyagarbha seated on that distinguished seat stood near it ; and
being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, “O divine Brahma, by me a poem hath
been composed which is greatly respected. The mystery of the Veda,
and what other subjects have been explained by me ; the various
rituals of the Upanishads with the Angas ; the compilation of the
Puranas and history formed by me and named after the three divisions
of time, past, present, and future ; the determination of the nature
of decay, fear, disease, existence, and non-existence ; a description
of creeds and of the various modes of life ; rule for the four castes,
and the import of all the Puranas ; an account of asceticism and of the
duties of a religious student ; the dimensions of the sun and moon, the
planets, constellations, and stars, together with the duration of the
four ages ; the Rik, Sama and Yajur Vedas ; also the Adhyatma ; the
sciences called Nyaya, Orthoepy and Treatment of diseases ; charity
and Pasupatadharma ; birth celestial and human, for particular purposes ; also a description of places of pilgrimage and other holy places of
rivers, mountains, forests, the ocean, of heavenly cities and the kalpas ; the art of war ; the different kinds of nations and languages : the nature
of the manners of the people ; and the all-pervading spirit ; all these
have been represented. But, after all, no writer of this work is to be
found on earth/
“Brahma said, 1 esteem thee for thy knowledge of divine mysteries,
before the whole body of celebrated Munis distinguished for the sanctity
of their lives. I know thou hast revealed the divine word, even from
its first utterance, in the language of truth. Thou hast called thy present
work a poem, wherefore it shall be a poem. There shall be no poets
whose works may equal the descriptions of this poem, even, as the three
other modes called Asrama are ever unequal in merit to the domestic
Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.’
“Sauti said, ‘Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa,
obviator of obstacles, ready to fulfil the desires of his votaries, was no
sooner thought of, then he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him
thus, ‘O guide of the Ganas I be thou the writer of the Bharata which
I have formed in my imagination, and which I am about to repeat/
“Ganesa, upon hearing this address, thus answered, ‘I will become
the writer of thy work, provided my pen do not for a moment cease
writing.’ And Vyasa said unto that divinity, ‘Wherever there by anything thou dost not comprehend, cease to continue writing.’ Ganesa
having signified his assent, by repeating the word Om ! proceeded to write ; and Vyasa began ; and by way of diversion, he knit the knots of
composition exceeding close ; by doing which, he dictated this work
according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight
hundred verses, and so is Suka, and perhaps Sanfaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient
Ganesa took a moment to consider ; while Vyasa, however, continued to compose other verses in great abundance.
The wisdom of this work, like unto an instrument of applying
collyrium, hath opened the eyes of the inquisitive world blinded by the
darkness of ignorance. As the sun dispelleth the darkness, so doth the
Bharata by its discourses on religion, profit, pleasure and final release,
dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history,
which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
This work is a tree, of which the chapter of contents is the seed ; the divisions called Pauloma and Astika are the root ; the part called
Sambhava is the trunk ; the books called Sabha and Aranya are the roost- ing perches ; the books called Arani is the knitting knots ; the books
called Virata and Udyoga the pith ; the book named Bhishma, the
main branch ; the book called Drona, the leaves ; the book called
Kama, the fair flowers ; the book named Salya, their sweet smell ; the
books entitled Stri and Aishika, the refreshing shade ; the book called
Santi, the mighty fruit ; the book called Asiuamedha, the immortal sap ; the denominated Asramavasika, the spot where it groweth ; and the
book called Mausala, is an epitome of the Vedas and held in great
respect by the vrituous Brahmanas. The tree of the Bharata,
inexhaustible to mankind as the clouds, shall be as a source of livelihood
to all distinguished poets.’
“Sauti continued, ‘I will now speak of the undying flowery and
fruitful productions of this tree, possessed of pure and pleasant taste,
and not to be destroyed even by the immortals. Formerly, the spirited
and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the
wise son of Ganga and of his own mother, became the father of three
boys who were like the three fires by the two wives of Vichitra-virya ; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
It was not till after these were born, grown up, and departed on
the supreme journey, that the great Rishi Vyasa published the Bharata
in this region of mankind ; when being solicited by Janamejaya and
thousands of Brahmanas, he instructed his disciple Vaisampayana, who
was seated near him ; and he, sitting together with the Sadasyas, recited
the Bharata, during the intervals of the ceremonies of the sacrifice,
being repeatedly urged to proceed.
Vyasa hath fully represented the greatness of the house of Euru,
the virtuous principles of Gandhari, the wisdom of Vidura, and the
constancy of Kunti. The noble Rishi hath also described the divinity
of Vasudeva, the rectitude of the sons of Pandu, and the evil practices
of the sons and partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the
episodes originally in twenty-four thousand verses ; and so much only
is called by the learned as the Bharata. Afterwards, he composed an
epitome in one hundred and fifty verses, consisting of the introduction
with the chapter of contents. This he first taught to his son Suka ; and
afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas ; fifteen hundred thousand
in the world of the Pitris : fourteen hundred thousand among the
Gandharvas, and one hundred thousand in the regions of mankind.
Narada recited them to the Deves, Devala to the Pitris, and Suka
published them to the Ganclharvas, Yakshas, and Rakshasas : and in
this world they were recited by Vaisampayana, one of the disciples of
Vyasa, a man of just principles and the first among all those acquainted
with the Vedas. Know that I, Sauti, have also repeated one hundred
thousand verses. Tudhishthira is a vast tree, formed of religion and virtue ; Arjuna
is its trunk ; Bhimasena, its branches ; the two sons of Madri are its full- grown fruit and flowers ; and its roots are Krishna, Brahma, and the
Pandu, after having subdued many countries by his wisdom and
prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having
killed a stag coupling with its mate, which served as a warning for the
conduct of the princes of his house as long as they lived. Their
mothers, in order that the ordinances of the law might be fulfilled,
admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra,
and the divinities the twin Aswins. And when their offspring grew
up, under the care of their two mothers, in the society of ascetics, in
the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his
sons, following as students in the habit of Brahmacharis, having their
hair tied in knots on their heads. ‘These our pupils’, said they, ‘are as your sons, your brothers, and your friends ; they are Pandav as.’ Saying
this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu,
the distinguished class of citizens shouted exceedingly for joy. Some,
however, said, they were not the sons of Pandu ; others said, they were ; while a few asked how they could be his offspring, seeing he had
been so long dead. Still on all sides voices were heard crying, ‘They are on all accounts welcome ! Through divine Providence we behold the
family of Pandu ! Let their welcome be proclaimed !’ As these
acclamations ceased, the plaudits of invisible spirits, causing every point
of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such
were the wonders that happened on the arrival of the young princes.
The joyful noise of all the citizens, in expression of their satisfaction on
the occasion, was so great that it reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras,
the Pandavas resided there, respected by all and without apprehension
from any one. The principal men were pleased with the purity of Yudhishthira,
the courage of Arjuna, the submissive attention of Kunti to her
superiors, and the humility of the twins, Nakula and Sahadeva ; and all the people rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the
swayamvara, in the midst of a concourse of Rajas, by performing a very
difficult feat of archery. And from this time he became very much
respected in this world among all bowmen ; and in fields of battle also,
like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he
accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
Yudhishthira, after having, through the wise counsels of
Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha
(the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and
offerings and fraught with transcendent merits. And Duryodhana came to this sacrifice ; and when he beheld the vast wealth of the Pandav as scattered all around ; the offerings, the precious stones, gold and
jewels ; the wealth in cows, elephants, and horses ; the curious textures,
garments, and mantles ; the precious shawls and furs and carpets made
of the skin of the Ranku ; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly
constructed by Maya (the Asura architect) after the fashion of a
celestial court, he was inflamed with rage. And having started in
confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of
mean descent.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was
becoming meagre, wan, and pale. And Dhritarashtra, some time after,
out of affection for his son, gave his consent to their playing (with the
Pandavas) at dice. And Vasudeva coming to know of this, became
exceedingly wroth. And being dissatisfied, he did nothing to prevent
the disputes, but overlooked the gaming and sundry other horried
unjustifiable transactions arising therefrom : and in spite of Vidura,
Bhishma, Drona, and Kripa, the son of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.’
“And Dhritarashtra hearing the ill news of the success of the
Pandavas and recollecting the resolutions of Duryodhana, Kama, and
Sakuni, pondered for a while and addressed to Sanjaya the following
speech : ‘Attend, O Sanjaya, to all I am about to say, and it will not become
thee to treat me with contempt. Thou art well-versed in the shastras
intelligent, and endowed with wisdom. My inclination was never to war, nor did I delight in the destruction of my race. I made no distinc- tion between my own children and the children of Pandu. My own
sons were prone to wilfulness and despised me because I am old. Blind
as I am, because of my miserable plight and through paternal affection,
I bore it all. I was foolish after the thoughtless Duryodhana ever
growing in folly. Having been a spectator of the riches of the mighty
sons of Pandu, my son was derided for his awkwardness while ascending
the hall. Unable to bear it all and unable himself to overcome the
sons of Pandu in the field, and though a soldier, unwilling yet to obtain
good fortune by his own exertion, with the help of the king of Gandhara
he concerted an unfair game at dice. ‘Hear, O Sanjaya, all that happened thereupon and came to my
knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shalt then know me for one with a prophetic
eye. When I heard that Arjuna, having bent the bow, had pierced
the curious mark and brought it down to the ground, and bore away
in triumph the maiden Krishna, in the sight of the assembled princes,
then, O Sanjaya, I had no hope of success. When I heard that
Subhadra of the race of Madhu had, after forcible seizure been married
by Arjuna in the city of Dwaraka, and that the two heroes of the
race of Vrishni (Krishna and Balarama the brothers of Subhadra)
without resenting it had entered Indraprastha as friends, then, O
Sanjaya, I had no hope of success. When I heard that Arjuna, by
his celestial arrow preventing the downpour by Indra the king of the
gods, had gratified Agni by making over to him the forest of Khandava,
then, O Sanjaya, I had no hope of success. When I heard that the
five Pandav as with their mother Kunti had escaped from the house
of lac, and that Vidura was engaged in the accomplishment of their
designs, then, O Sanjaya, I had no hope of success. When I heard
that Arjuna, after having pierced the mark in the arena had won
Draupadi, and that the brave Panchalas had joined the Pandavas,
then, O Sanjaya, I had no hope of success. When I heard that
Jarasandha, the foremost of the royal line of Magadha, and blazing in
the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard
that in their general campaign the sons of Pandu had conquered the
chiefs of the land and performed the grand sacrifice of the Rajasuya,
then, O Sanjaya, I had no hope of success. When I heard that
Draupadi, her voice choked with tears and heart full of agony, in the
season of impurity and with but one raiment on, had been dragged
into court and though she had protectors, she had been treated as 2
if she had none, then, O Sanjaya, I had no hope of success. When
I heard that the wicked wretch Duhsasana, was striving to strip
her of that single garment, had only drawn from her person a large
heap of cloth without being able to arrive at its end, then, O Sanjaya,
I had no hope of success. When I heard that Yudhishthira, beaten
by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of
incomparable prowess, then, O Sanjaya, I had no hope of success. When
I heard that the virtuous Pandavas weeping with affliction had followed
their elder brother to the wilderness and exerted themselves variously
for the mitigation of his discomforts, then, O Sanjaya, I had no hope of
success.’When I heard that Yudhishthira had been followed into the
wilderness by Snatakas and noble-minded Brahmanas who live upon
alms, then, O Sanjaya, I had no hope of success When I heard that
Arjuna, having, in combat, pleased the god of gods, Tryambaka
(the three-eyed) in the disguise of a hunter, obtained the great weapon
Pasupata, then, O Sanjaya, I had no hope of success When I heard
that the just and renowned Arjuna after hav ing been to the celestial regions, had there obtained celestial weapons from Indra himself then,
Sanjaya, I had no hope of success When I heard that afterwards
Arjuna had vanquished the Kalakeyas and the Paulomas proud with
the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned
thence successful, then, O Sanjaya, I had no hope of success. When
1 heard that Bhima and the other sons of Pritha (Kunti) accompanied
by Vaisravana had arrived at that country which is inaccessible to man
then, O Sanjaya, I had no hope of success. When I heard that my
sons, guided by the counsels of Kama, while on their journey of
Ghoshayatra, had been taken prisoners by the Gandharvas and were
set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) hav ing come under
the form of a Yaksha had proposed certain questions to Yudhishthira
then, O Sanjaya, I had no hope of success. When I heard that my
sons had failed to discover the Pandavas under their disguise while
residing with Draupadi in the dominions of Virata, then, O Sanjaya,
I had no hope of success. When I heard that the principal men of
my side had all been vanquished by the noble Arjuna with a single
chariot while residing in the dominions of Virata, then, O Sanjaya,
I had no hope of success. When I heard that Vasudeva of the race of
Madhu, who covered this whole earth by one foot, was heartily interes- ted in the welfare of the Pandav as, then, O Sanjaya, I had no hope
of success. When I heard that the king of Matsya, had offered his
virtuous daughter Uttara to Arjuna and that Arjuna had accepted her
for his son, then, O Sanjaya, I had no hope of success. When
I heard that Yudhishthira, beaten at dice deprived of wealth, exiled
and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When
I heard Narada, declare that Krishna and Arjuna were Nara and
Narayana and he (Narada) had seen them together in the regions of
Brahma, then, O Sanjaya, I had no hope of success. When I heard
that Krishna, anxious to bring about peace, for the welfare of mankind
had repaired to the Kurus, and went away without having been able
to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning
Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. When I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received
consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that V^sudeva and Bhishma the son of Santanu were
the counsellors of the Pandav as and Drona the son of Bharadwaja
pronounced blessings on them, then, O Sanjaya, I had no hope of
success. When Kama said unto Bhishma I will not fight when thou
art fighting and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and
the bow Gandiva of immeasurable prowess, these three of dreadful
energy, had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction
on his chariot and ready to sink, Krishna showed him all the worlds
within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing^ ten thousand
charioteers every day in the field of battle, had not slain any amongst
the (Pandav as) note, then O Sanjaya, I had no hope of success. When
I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were
accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had
no hope of success. When I heard that Arjuna, having placed Sikhandin
before himself in his chariot, had wounded Bhishma of infinite courage
and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the
numbers of the race otshomaka to a few, overcome with various wounds
was lying on a bed of arrows, then, O Sanjaya, I had no hope of success.
When I heard that upon Bhishma’s lying on the ground with thirst for
water, Arjuna, being requested, had pierced the ground and allayed
his thirst, then, O Sanjaya, I had no hope of success. When Bayu
together with Indra and Suryya united as allies for the success of the
sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya,
I had no hope of success. When I heard that the Maharatha Sansaptakas
of our army appointed for the overthrow of Arjuna were all slain by
Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and
entered by the brave son of Subhadra, then, O Sanjaya, I had no hope
of success. When I heard that our Maharathas, unable to overcome
Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after
having slain Abhimanyu and that thereupon Arjuna in anger made his
celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then,
O Sanjaya, I had no hope of success. When I heard that upon the
horses of Arjuna being fatigued, Vasudeva releasing them made them
drink water and bringing them back and re-harnessing them continued
to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in
his chariot checked all his assailants, then, O Sanjaya, I had no hope
of success. When I heard that Yuyudhana of the race of Vrishni,
after having thrown into confusion the army of Drona rendered un- bearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of
success. When I heard that Kama even though he had got Bhima
within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then,
Sanjaya, I had no hope of success. When I heard that Drona,
Kritavarma, Kripa, Kama, the son of Drona, and the valiant king of
Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had
no hope of success. When I heard that the celestial Sakti given by
Indra (to Kama) was by Madhava’s machinations caused to be hurled
upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya,
1 had no hope of success. When I heard that in the encounter between.
Kama and Ghatotkacha, that SaUi was hurled against Ghatotkacha by
Kama, the same which was certainly to have slain Arjuna in battle,
then, O Sanjaya, I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in
his chariot and resolved on death, then, O Sanjaya, I had no hope of
success. When I heard that Nakula, the son of Madri, having in the
presence of the whole army engaged in single combat with the son of
Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success- When upon the
death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no
hope of success. When I heard that Bhimasena drank the blood of his
brother Duhsasana in the field of battle without anybody being able
to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Kama, invincible in battle, was slain by
Arjuna in that war of brothers mysterious even to the gods, then, O
Sanjaya, I had no hope of success. When I heard that Yudhishthira the
Just overcome the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the
gaming and the feud, was slain in battle by Sahadeva, the son of Pandu,
then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge
for himself within its waters, was lying there alone, his strength gone
and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied
by Vasudeva and standing on its beach began to address contemptuously
my son who was incapable of putting up with affronts, then, O Sanjaya,
I had no hope of success. When I heard that while, displaying in
circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I^had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then,
O Sanjaya, I had no hope of success. When I heard that Aswatthaman
while being pursued by Bhimasena had discharged the first of weapons
called Aishika, by which the embryo in the womb ( of Uttara ) was
wounded, then, O Sanjaya, I had no hope of success. When I heard
that the weapon Bralimashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had prcnounced
the word “Sasti” and that Aswatthaman had to give up the jewellike excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata’s daughter
being wounded by Aswatthaman with a mighty weapon, Dwaipayana
and Krishna pronounced curses on him, then, O Sanjaya, I had no hope
of success. ‘Alas ! Gandhari, destitute of children, grand- children, parents,
brothers, and kindred, is to be pitied. Difficult is the task that hath
been performed by the Pandavas : by them hath a kingdom been
recovered without a rival. ‘Alas ! I have heard that the war hath left only ten alive : three
of our side, and the Pandavas, seven, in that dreadful conflict eighteen
Akshauhinis of Kshatriyas have been slain ! All around me is utter
darkness, and a fit of swoon assaileth me : consciousness leaves me, O
Suta, and my mind is distracted.”
“Sauti said, ‘Dhritarashtra, bewailing his fate in these words, was overcome with extreme anguish and for a time deprived of sense ; but
being revived, he addressed Sanjaya in the following words.
‘After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay ; I do not find the least advantage in cherishing
it any longer.’
“Sauti said, The wise son of Gavalgana (Sanjaya) then addressed
the distressed lord of Earth while thus talking and bewailing, sighing
like a serpent and repeatedly fainting, in these words of deep import.
Thou hast heard, O Raja, of the greatly powerful men of vast
exertions, spoken of by Vyasa and the wise Narada ; men born of great
royal families, resplendent with worthy qualities, versed in the science
of celestial arms, and in glory emblems of India ; men who having
conquered the world by justice and performed sacrifices with fit offer- ings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya ; the valiant
Maharatha ; Srinjaya, great amongst conquerors ; Suhotra ; Rantideva,
and Kakshivanta, great in glory ; Valhika, Damana, Saryati, Ajita,
and Nala ; Viswamitra the destroyer of foes ; Amvarisha, great in strength ; Marutta, Manu, Ikshaku, Gaya, and Bharata ; Rama the
son of Dasaratha ; Sasavindu, and Bhagiratha ; Kritavirya, the greatly
fortunate, and Janamejaya too ; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and
by whose sacrificial altars and stakes this earth with her habited and
uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when
much afflicted for the loss of his children. Besides these, other Rajas
had gone before, still more powerful than they, mighty charioteers
noble in mind, and resplendent with every worthy quality. These were
Puru, Kuru, Yadu, Sura and Viswagaswa of great glory ; Anuha,
Yuvanaswa, Kakutstha, Vikrami, and Raghu ; Vijaya, Vitihorta, Anga,
Bhava, Sweta, and Vripadguru ; Usinara, Sata-ratha, Kanka, Duliduha,
and Druma ; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi ; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha ; Devahuya,
Supratika, and Vrihad-ratha ; Mahatsaha, Vinitatma, Sukratu, and
Nala, the king of the Nishadas ; Satyavrata, Santabhaya, Sumitra,
and the chief Subala ; Janujangha, Anaranya, Arka, Priyabhritya,
Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala ; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya ; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi ; Mahapurana-sambhavya,
Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear
enumerated by hundreds and by thousands, and still others by millions,
princes of great power and wisdom, quitting very abundant enjoyments
met death as thy sons have done ! Their heavenly deeds, valour, and
generosity, their magnanimity, faith, truth, purity, simplicity and
mercy, are published to the world in the records of former times
by sacred bards of great learning. Though endued with every noble
virtue, these have yielded up their lives. Thy sons were malevolent
inflamed with passion, avaricious, and of very evil-disposition. Thou
art versed in the Sastras, O Bharata, and art intelligent and wise ; they never sink under misfortunes whose understandings are guided by the
Sastras. Thou art acquainted, O prince, with the lenity and seventy
of fate ; this anxiety therefore for the safety of thy children is unbecoming Moreover, it behoveth thee not to grieve for that which
must happen : for who can avert, by his wisdom, the decrees of fate ? No one can leave the way marked out for him by Providence. Existence
and non-existence, pleasure and pain all have Time for their root. Time
createth all things and Time destroyeth all creatures. It is Time that
burneth creatures and it is Time that extinguisheth the fire. All states,
the good and the evil, in the three worlds, are caused by Time. Time
cutteth short all things and createth them anew. Time alone is awake
when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou
dost, that all things past and future and all that exist at the present
moment, are the offspring of Time, it behoveth thee not to throw
away thy reason.’ “Sauti said, /The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for
his sons, then restored his mind to peace. Taking these facts for his
subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed
by them.
‘The study of the Bharata is an act of piety. He that readeth ev en one foot, with belief, hath his sins entirely purged away. Herein
Devas, Devarshis, and immaculate Brahmarshis of good deeds, have
been spoken of ; and likewise Yakshas and great Uragas (Nagas).
Herein also hath been described the eternal V^sudeva possessing the
six attributes. He is the true and just, the pure and holy, the eternal
Brahma, the supreme soul, the true constant light, whose divine deeds
wise and learned recount ; from whom hath proceeded the non-existent
and existent- non-existent universe with principles of generation and
progression, and birth, death and re-birth. That also hath been treated
of which is called Adhyatma (the superintending spirit of nature) that
partaketh of the attributes of the five elements. That also hath been
described who is puruslia being above such epithets as ‘undisplayed’ and
the like ; also that which the foremost yatis exempt from the common
destiny and endued with the power of meditation and Tapas behold
dwelling in their hearts as a reflected image in the mirror.
The man of faith, devoted to piety, and constant in the exercise of
virtue, on reading this section is freed from sin. The believer that
constantly heareth recited this section of the Bharata, called the Intro- duction, from the beginning, falleth not into difficulties. The man
repeating any part of the introduction in the two twilights is during
such act freed from the sins contracted during the day or the night.
This section, the body of the Bharata, is truth and nectar. As butter
is in curd, Brahmana among bipeds, the Aranyaka among the Vedas,
and nectar among medicines ; as the sea is eminent among receptacles
of water, and the cow among quadrupeds ; as are these (among the
things mentioned) so is the Bharata said to be among histories. ‘He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes
of his ancestors become inexhaustible.
‘By the aid of history and the Puranas, the Veda may be expounded ; but the Veda is afraid of one of little information lest he should it. The
learned man who recites to other this Veda of Vyasa reapeth advantage.
It may without doubt destroy even the sin of killing the embryo and
the like. He that readeth this holy chapter of the moon, readeth the
whole of the Bharata, I ween. The . man who with reverence daily
listeneth to this sacred work acquireth long life and renown and ascen- deth to heaven.
In former days, having placed the four Vedas on one side and the
Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than
the four Vedas with their mysteries, from that period it hath been
called in the world Mahabharata (the great Bharata). Being esteemed
superior both in substance and gravity of import it is denominated
Mahabharata on account of such substance and gravity of import. He
that knoweth its meaning is saved from all his sins. ‘Tapa is innocent, study is harmless, the ordinance of the Vedas
prescribed for all the tribes are harmless, the acquisition of wealth by
exertion is harmless ; but when they are abused in their practices it is then that they become sources of evil.’

Mahabharat Adi Parva Section-1