# The Mahabharata/Book 1: Adi Parva/Section I

Section I.
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word success be uttered.
Ugra-srava, 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 of 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-leaf-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in full?"
Accomplished in speech, Sauti, thus questioned, gave, in the midst of that spacious 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 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 Parikshita; 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 were ​fought the battles between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, being 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 performed ablutions and are pure; ye who have concluded the silent meditations and have fed the holy fire; and ye 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 Rishis 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, which is the most eminent narrative that exists diversified both in diction and division, possessing subtile meanings logically combined, and embellished from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Sastras, 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 Vaishampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejay?"
Sauti then said:—"Having bowed down to the primordial male 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; which 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, the 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 nonentity. From this egg came the lord Pitamaha, Brahma, the one only Prajapati; with Suraguru and Sthanu; so Manu, Ka, and Parameshti; also Pracheta and Daksha, and the seven sons of Daksha. Then also appeared the twenty-one Prajapatis, and the man of inconceivable nature whom all the Rishis know; so the Viswa-devas, the Adityas, the Vasus, and the twin Aswinas; 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 waters, 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 beginning and without end, this wheel which causeth the destruction of all things.
"The generation of Devas, as a brief example, was thirty-​three thousand thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshush, Atma, Vibhavasu, Savita, Richika, Arka, Bhanu, Ashabaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-brata. The latter had for his son, Su-brata, 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 offsprings. 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 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 detail and the abridgment. 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. And 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, acquainted with the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefitting 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 he 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 Parameshti, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshti, 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 ritual of the Vedas and of the Upanishads with the Angas; the compilations 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, death, fear, disease, existence, and non-existence; a description of creeds and of the various modes of life; rules 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 that of the four ages; the Ruk, Sama, and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthoepy, and treatment of disease; charity and Pasupata; birth, celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places; of rivers, mountains, forests, and the ocean; of heavenly cities and the kalpas; the art of war; the different kinds of nations and language; and what is 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 description of this poem, even as the three other modes, called Asramas, 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 his remembrance 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 any thing 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 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 for 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, dispell the ignorance of men. As the full moon by its mild light expandeth the buds of the water-lily, so this Puran, 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 the womb 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 book 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 book 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 Brahmans. 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 Vishma, 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 exercises.
"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 the region of mankind; when being solicited by Janamejaya and thousands of Brahmans, 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 Dhrita-rashtra.
"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 con​tents. 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 these, 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.
"Durjodhana is a great tree formed of passion, Karna is its trunk; Sakuni is its branches; Dusshasana, its full-grown fruit and flowers; and the weak-minded Raja Dhrita-rashtra, its roots.
"Yudhish-thira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhima-sena, 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, 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 Aswinas. And when their offsprings were grown 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 Dhrita-rashtra 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 sounds 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 fortitude of Bhima-sena, 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 because of their heroic virtues.
"After a while, Arjuna obtained the virgin Kirshnā 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 be beheld 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 Vāsudeva and by the valor of Bhima-sena 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 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, with 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 Bhima-sena in the presence of Vāsudeva, like one of mean descent.
"And it was represented to Dhrita-rashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhrita-rashtra, sometime after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vāsudeva coming to know of this, became exceeding wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horrid unjustifiable transactions arising therefrom; and in spite of Vidura, Bhishma, Drona, and Kripa the son of Sharadwan, he made the Kshetrias kill each other in the terrific war the ensued.
"And Dhrita-rashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Karna, and Sakuni, pondered for a while and addressed 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 endued with wisdom. My inclinations were never for war, nor 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 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 exertions, 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 once with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it to the ground, and bore away in triumph the maiden Krishnā, 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 arrows preventing the down-pour 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 Kshetrias, 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 had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch ​Dushsahana, in 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 the 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, 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 Ghosayatra, 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 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 that Vāsudeva of the race Madhu, who covered this whole earth by one foot, was heartily engaged in the welfare of the Pandavas, 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 Sanjya, I had no hope of success. When I heard that Krishna for the welfare of mankind, anxious to bring about peace, 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 Karna and Duryodhana resolved upon imprisoning Krishna but that Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. When I heard that upon the departure of Krishna, Pritha (Kunti) standing full of sorrow near his chariot received consolation from him, then, O Sanjaya, I had no hope of success. When I heard that Vāsudeva and Bhisma 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 Karna said unto Bhisma—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 Vāsudeva and Arjuna and the bow gandiva of immeasurable prowess, three beings 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 Bhisma, the desolator of foes, killing ten-thousand charioteers every day in the field of battle, had not slain any amongst the (Pandavas) of note, then, O Sanjaya, I had no hope of success. When I heard that Bhisma the righteous son of Ganga, had himself indicated the means of his death 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 Sikhandi before himself in his chariot, had wounded Bhisma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that ancient hero Bhisma, 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 Bhisma's lying on the ground distressed for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Vayu together with Indra and Surya 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 Sajnaya, 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, bore the face of joy 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, Vāsudeva 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 on 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 the 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 the 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 Bhima-sena drank the blood of his brother Dushshana 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 to even the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira the just overcame the heroic son of Drona, Dushshana, and the fierce Kritavarma, 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 Sauvala 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 Vāsudeva 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 that 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 Aswatthama while being pursued by Bhima-sena 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 Aswatthama) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti," and that Aswatthama 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 Aswatthama with a mighty weapon, Dwaipayana and Krishna denounced 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 of the Pandavas, seven; in that dreadful conflict eighteen Akshauhinis of Kshetrias 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, "Dhrita-rashtra, 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 abandon life without delay; I do not see 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 Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmans), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Mahratha; Srinjaya, great amongst conquerors; Suhotra; Ranti-Deva, 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, Vitihotra, Anga, Bhava, Sweta, and Vrihadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankrita, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and the holy Deva-Vridha; Devahwuya, Supritima, Supritika, and Vrihad-ratha; Mahotsaha, Vinitatma, Sukratu, and Nala the king of the Nishadhas; Satyabrata, Santa-bhaya, Sumitra, and the chief Subala; Jānujangha, Anaranya, Arka, Priyabhritya, Shuchi-brata, Balabandhu, Niramardda, Ketusringa, and Brihadbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritabandhu, and Dridhe-shudi; Mahapurana-sambhavya, Pratyanga, Parahā, and Sruti. These, O Chief, and other Rajas, we hear ennumerated 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, valor, 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 very evil-dispositioned. Thou art versed in the Shastras, O Bhārata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Shastras. 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 is to be: 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 offsprings of Time, it behoveth thee not to abandon thy reason.'"
Sauti said:—"The son of Gavalgani, having in this manner administered comfort to the royal Dhrita-rashtra 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, believing, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakhas and great Uragas (Nagas). Herein also hath been described the eternal Vāsudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true and constant light, whose divine deeds wise and learned men recount; from whom hath proceeded the non-existent and existent-nonexistent 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 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 first of yotis exempt from the common destiny and endued with the power of meditation ​and Tapa behold dewelling 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 main repeating any part of the introduction in the two twilights is during such act freed from the sins amassed during the day or the night. This section, the body of the Bharata, is truth and nectar. As butter is among curds, 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 Brahmans 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 injure it. The learned man who recites to others 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 at every change 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 ascendeth to heaven.
"In former days, having placed the five 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); for it being esteemed superior both in substance and gravity of import is denominated Mahabharata from such substance and gravity of import. He that knoweth its meaning is saved from all sins.
"Tapa is innocent, study is harmless, the ordinances of the Vedas prescribed for all the tribes are harmless, the acquisi​tion of wealth by exertion is harmless; but when these are abused in their practice it is then that they become sources of evil.