THE
MAHABHARATA
ADI
PARVA
SECTION
I
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 Pandu, 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 subtitle meanings logically combined, and
gleaned from the Vedas, is a sacred work. Composed in elegant language, it
included the subjects of other books. It is elucidated by other Shastras, and
comprehended the sense of the four Vedas. We are desirous of hearing that
history also called Bharata, the holy composition of the wonderful Vyasa, which
dispelled 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-non-existing 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 subtitle 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 Rajarshis 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, continued perpetually to revolve in the
world, without beginning and without end, this wheel which caused 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 illustrious
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 skillful 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, offspring 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, Orthoephy 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. 'I 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, than 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! 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 be 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 Sanjaya. 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
dispelled 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 expanded 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 destroyed 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 roosting 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 Karna, 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 Aswamedha, 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 virtuous 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 Kuru, 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 Devas, Devala to the Pitris, and Suka published them to the
Gandharvas, 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.
Yudhishthira
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 Brahmanas.
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 Pandavas.' 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 anyone.
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 offering and fraught with transcendent merits. And
Duryodhana came to this sacrifice; and when he beheld the vast wealth of the
Pandavas 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, sometime 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, not did I delight in the destruction of my race.
I made no distinction 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 alter 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 shall
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
Pandavas 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 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 having been to the celestial regions, had
there obtained celestial weapons from Indra himself then, O 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 I 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 Karna,
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) having 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 interested in the
welfare of the Pandavas, 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 affect 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. Then 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 Vasudeva and Bhishma the son of
Santanu were the counsellors of the Pandavas 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 Pandavas 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 of shomaka 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 reharnessing 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
unbearable 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 Karna 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, O Sanjaya, I had no hope of success. When I heard
that Drona, Kritavarma, Kripa, Karna, 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 Karna) was by
Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of
frightful countenance, then, O Sanjaya, I had no hope of success. When I heard
that in the encounter between Karna and Ghatotkacha, that Sakti was hurled
against Ghatotkacha by Karna, 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 Karna, 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, overcame 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 whoever 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 Brahmashira (discharged by Aswatthaman)
was repelled by Arjuna with another weapon over which he had pronounced the
word "Sasti" and that Aswatthaman had to give up the jewel-like
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 tainting, in 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 Indra; men who having conquered the world by justice and performed
sacrifices with fit offerings (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 charioteer’s noble in mind,
and resplendent with every worthy quality.
These were
Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu,
Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, 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 severity 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 even 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 Vasudeva
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 purusha 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 Introduction, 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 listened to this sacred work acquired long life and renown
and ascended 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.'"
THE
MAHABHARATA
ADI
PARVA
SECTION
I
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 Pandu, 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 subtitle meanings logically combined, and
gleaned from the Vedas, is a sacred work. Composed in elegant language, it
included the subjects of other books. It is elucidated by other Shastras, and
comprehended the sense of the four Vedas. We are desirous of hearing that
history also called Bharata, the holy composition of the wonderful Vyasa, which
dispelled 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-non-existing 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 subtitle 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 Rajarshis 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, continued perpetually to revolve in the
world, without beginning and without end, this wheel which caused 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 illustrious
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 skillful 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, offspring 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, Orthoephy 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. 'I 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, than 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! 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 be 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 Sanjaya. 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
dispelled 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 expanded 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 destroyed 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 roosting 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 Karna, 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 Aswamedha, 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 virtuous 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 Kuru, 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 Devas, Devala to the Pitris, and Suka published them to the
Gandharvas, 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.
Yudhishthira
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 Brahmanas.
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 Pandavas.' 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 anyone.
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 offering and fraught with transcendent merits. And
Duryodhana came to this sacrifice; and when he beheld the vast wealth of the
Pandavas 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, sometime 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, not did I delight in the destruction of my race.
I made no distinction 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 alter 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 shall
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
Pandavas 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 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 having been to the celestial regions, had
there obtained celestial weapons from Indra himself then, O 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 I 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 Karna,
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) having 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 interested in the
welfare of the Pandavas, 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 affect 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. Then 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 Vasudeva and Bhishma the son of
Santanu were the counsellors of the Pandavas 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 Pandavas 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 of shomaka 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 reharnessing 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
unbearable 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 Karna 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, O Sanjaya, I had no hope of success. When I heard
that Drona, Kritavarma, Kripa, Karna, 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 Karna) was by
Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of
frightful countenance, then, O Sanjaya, I had no hope of success. When I heard
that in the encounter between Karna and Ghatotkacha, that Sakti was hurled
against Ghatotkacha by Karna, 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 Karna, 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, overcame 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 whoever 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 Brahmashira (discharged by Aswatthaman)
was repelled by Arjuna with another weapon over which he had pronounced the
word "Sasti" and that Aswatthaman had to give up the jewel-like
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 tainting, in 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 Indra; men who having conquered the world by justice and performed
sacrifices with fit offerings (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 charioteer’s noble in mind,
and resplendent with every worthy quality.
These were
Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu,
Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, 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 severity 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 even 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 Vasudeva
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 purusha 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 Introduction, 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 listened to this sacred work acquired long life and renown
and ascended 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.'"
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