The Story of Mahabharata, Adi Parva (Section-1) by Tanmoy Bhattacharyya
Om! I bow to Narayana and Nara, the most exalted beings, and to the goddess Saraswati. May this recitation be successful.
Ugrashrava, the son of Lomaharshana, also called Sauti, who was very learned in the ancient stories, humbly approached the great sages one day. These sages, who were observing strict vows, were resting comfortably after attending the twelve-year sacrifice of Saunaka, known as Kulapati, in the Naimisha forest.
Wishing to hear his wonderful stories, the ascetics spoke to him as he arrived at their peaceful retreat. After they welcomed him with respect, he saluted all the holy men with joined palms and asked about their spiritual progress. When everyone was seated again, the son of Lomaharshana modestly took his assigned seat.
Seeing he was comfortable and rested, one of the sages began the conversation: “Where have you come from, O Sauti with eyes like lotus leaves, and where have you been staying? Please tell me everything, since I am asking.”
Sauti, skilled in speech, answered properly in the midst of that large gathering of meditative sages, using words suited to their way of life.
Sauti said: “Having heard the many sacred and wonderful stories composed in his Mahabharata by Krishna-Dwaipayana (Vyasa)—which were recited in full by Vaishampayana at the snake-sacrifice of the noble King Janamejaya, son of Parikshit—and after traveling to many sacred rivers and holy places, I went to the region revered by the twice-born, called Samanta-panchaka. That is where the great war between the Kauravas and Pandavas was fought, with all the chiefs of the land taking sides. From there, wanting to see you, I have come into your presence.
“O reverend sages, who are all like gods to me; O greatly blessed ones, who shine in this place of sacrifice like the sun; you who have performed your ablutions and are pure; you who have completed your meditations and fed the sacred fire; you who sit here free from care—what should I tell you, O twice-born ones? Shall I recount the sacred stories collected in the Puranas, which contain teachings on duty and worldly success, or the deeds of famous saints and kings?”
The sages replied: “We wish to hear that Purana first proclaimed by the great sage Dwaipayana (Vyasa), which was highly praised by both gods and sages after they heard it. It is the most excellent narrative, varied in language and sections, with deep meanings logically combined, adorned with Vedic knowledge, and composed in elegant language. It includes the subjects of other scriptures and explains the meaning of the four Vedas. We desire to hear that history, also called the Bharata, the holy composition of the wonderful Vyasa, which dispels the fear of evil—exactly as it was joyfully recited by the sage Vaishampayana under Vyasa’s direction at King Janamejaya’s snake-sacrifice.”
Sauti then said: “I bow to the primordial being, Ishana, who is worshipped by multitudes; who is the true, imperishable Brahma—both perceptible and imperceptible, eternal; who is both non-existent and existent; who is the universe and also distinct from it; the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, the benevolent and benevolence itself, worthy of all reverence, pure and spotless; who is Hari, the ruler of the senses, the guide of all things moving and unmoving.
“I will now declare the sacred thoughts of the illustrious sage Vyasa, of marvelous deeds, worshipped by all. Some bards have already told this history, some are teaching it now, and others will spread it in the future upon the earth. It is a great source of knowledge, established throughout the three worlds. The twice-born possess it in both detailed and summary forms. It delights the learned with its elegant expressions, human and divine conversations, and variety of poetic meters.
“In the beginning, when the world was without light and wrapped in total darkness, there came into being a mighty egg—the one inexhaustible seed of all creation. It is called Mahadivya and was formed at the start of the age. Within it was the true light, Brahma, the eternal, wonderful, and inconceivable being present everywhere; the invisible, subtle cause, whose nature is both existence and non-existence.
“From this egg emerged the lord Pitamaha, Brahma, the first Prajapati; along with Suraguru and Sthanu; then Manu, Ka, and Parameshti; then Pracheta and Daksha, and Daksha’s seven sons. Then appeared the twenty-one Prajapatis, and the being of inconceivable nature known to all sages; then the Vishvadevas, Adityas, Vasus, and the twin Ashvins; the Yakshas, Sadhyas, Pisachas, Guhyakas, and the Pitris (ancestors).
“After these were produced the wise and holy Brahmarshis, and the many Rajarshis distinguished by noble qualities. Then came the waters, the heavens, the earth, the air, the sky, the directions, the years, the seasons, the months, the fortnights, and day and night in succession. Thus all things known to mankind were produced.
“Everything seen in the universe, whether living or non-living, will be merged together again at the end of the world, after the age expires. And at the start of new ages, all things will be renewed, succeeding each other like the various fruits of the earth in their seasons. Thus this wheel, which causes the destruction of all things, revolves perpetually in the world, without beginning or end.
“The generation of the gods (devatas), to give a brief example, was 33,333. The sons of the sun (Sun Dynasty) were Brihadbhanu, Chakshush, Atma, Vibhavasu, Savita, Richika, Arka, Bhanu, Ashabaha, and Ravi. Of these ancient sun-gods, Mahya was the youngest, whose son was Deva-brata. He had a son, Su-brata, who had three sons: Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each producing many offspring. Dasa-jyoti had ten thousand descendants, Sata-jyoti ten times that, and Sahasra-jyoti ten times Sata-jyoti’s number. From these are descended the families of the Kurus, Yadus, and Bharata; the family of Yayati and Ikshvaku; and all the royal sages. Many generations were produced, with abundant creatures and their homes.
“This work contains the threefold mystery: the Vedas, Yoga, and true knowledge; Dharma (duty), Artha (wealth), and Kama (desire); various books on these subjects; rules for human conduct; histories and discourses; and various sacred teachings—all of which were seen by the sage Vyasa and are mentioned here in order as a sample of the book.
“The sage Vyasa published this vast knowledge in both detailed and abridged forms. Scholars wish to possess both. Some read the Bharata starting with the opening invocation, others with the story of Astika, others with Uparichara, while some Brahmins study the whole. Learned men display their knowledge by commenting on it. Some are skilled in explaining it, others in remembering its contents.
“The son of Satyavati (Vyasa), through penance and meditation, analyzed the eternal Veda and then composed this holy history. When the noble Dwaipayana Vyasa, offspring of Parashara, had finished this greatest of narratives, he began to think about how to teach it to his disciples.
“Brahma, the world’s teacher who possesses the six divine attributes, knowing Vyasa’s concern, came personally to where the sage was, to please him and benefit the people. When Vyasa, surrounded by tribes of sages, saw him, he was surprised. Standing with joined palms, he bowed and offered a seat. After circling around Hiranyagarbha (Brahma) seated on that distinguished seat, Vyasa stood near it. Commanded by Brahma, he sat down nearby, full of affection and smiling joyfully.
“Then the glorious Vyasa addressed Brahma: ‘O divine Brahma, I have composed a greatly respected poem. I have explained the mystery of the Veda and other subjects; the various rituals of the Vedas and Upanishads with their auxiliary sciences; the compilations of the Puranas and history formed by me, named after the three divisions of time—past, present, and future; the nature of decay, death, fear, disease, existence, and non-existence; a description of different beliefs and ways of life; rules for the four castes and the meaning of all the Puranas; an account of asceticism and the duties of a student; the dimensions of the sun, moon, planets, constellations, and stars, and the four ages; the Rig, Sama, and Yajur Vedas; the Adhyatma (spiritual science); the sciences of logic, pronunciation, and medicine; charity and the Pasupata doctrine; births, celestial and human, for particular purposes; a description of pilgrimage sites and other holy places, of rivers, mountains, forests, and the ocean; of heavenly cities and the cosmic cycles; the art of war; the different kinds of nations and languages; the nature of people’s customs; and the all-pervading spirit. All these have been represented. But still, I find no one on earth qualified to write this work down.’
Brahma said: ‘I esteem you for your knowledge of divine mysteries above all celebrated sages distinguished for sanctity. I know you have revealed the divine word truthfully from its first utterance. You have called your work a poem, so it shall be a poem. No poets will equal this poem, just as the three other modes of life (ashramas) are never equal in merit to the householder’s life. Think of Ganesha, O sage, to write down the poem.'”
Sauti said: “After speaking thus to Vyasa, Brahma returned to his own abode. Then Vyasa began to think of Ganesha. And Ganesha, the remover of obstacles, ready to fulfill his devotees’ desires, no sooner was thought of than he came to where Vyasa was seated. After being greeted and seated, Vyasa addressed him: ‘O leader of the ganas (Ganesha)! Please be the writer of the Bharata that I have imagined and am about to dictate.’
“Ganesha answered: ‘I will write your work, provided my pen never stops writing.’ Vyasa replied, ‘Wherever there is anything you don’t understand, you may stop writing.’ Ganesha agreed by saying ‘Om!’ and began to write. Vyasa started dictating and, as a challenge, made the composition extremely complex with tightly knit verses. In this way, he dictated the work according to their agreement.
“I know 8,800 verses, and so does Shuka, and perhaps Sanjaya. Because of their mysterious meaning, O sage, no one to this day has fully penetrated those difficult, tightly knit verses. Even the all-knowing Ganesha had to pause to consider, while Vyasa continued to compose many more verses.
“The wisdom of this work, like an applicator for eye-medicine, has opened the eyes of the inquisitive world blinded by ignorance. As the sun dispels darkness, so the Bharata, through its discourses on religion, profit, pleasure, and final liberation, dispels human ignorance. As the full moon opens water-lily buds with its mild light, so this Purana, by exposing the light of sacred knowledge, has expanded human intellect. By the lamp of history, which destroys the darkness of ignorance, the entire mansion of nature is properly illuminated.
“This work is a tree: the table of contents is the seed; the Pauloma and Astika sections are the root; the Sambhava section is the trunk; the Sabha and Aranya books are the roosting perches; the Arani book is the knots; the Virata and Udyoga books are the pith; the Bhishma book is the main branch; the Drona book is the leaves; the Karna book, the beautiful flowers; the Shalya book, their fragrance; the Stri and Aishika books, the refreshing shade; the Shanti book, the mighty fruit; the Ashvamedha book, the immortal sap; the Ashramavasika book, the place where it grows; and the Mausala book is an epitome of the Vedas, respected by virtuous Brahmins. The Bharata tree, inexhaustible to mankind like the clouds, shall be a source of livelihood for all distinguished poets.”
Sauti continued: “I will now speak of the immortal, flowery, and fruitful productions of this tree, possessing pure and pleasant taste, indestructible even by the gods.
“Long ago, the spirited and virtuous Krishna Dwaipayana (Vyasa), at the request of Bhishma (son of Ganga) and his own mother, became the father of three boys who were like three fires, by the two wives of Vichitravirya. Having thus raised Dhritarashtra, Pandu, and Vidura, he returned to his hermitage to continue his religious exercises.
“Only after they were born, grew up, and departed on life’s final journey did the great sage Vyasa publish the Bharata in this human world. When asked by Janamejaya and thousands of Brahmins, he instructed his disciple Vaishampayana, who was seated near him. Seated with the ritual officiants, Vaishampayana recited the Bharata during the intervals of the sacrifice ceremonies, repeatedly urged to continue.
“Vyasa fully represented the greatness of the Kuru house, the virtue of Gandhari, the wisdom of Vidura, and the steadfastness of Kunti. The noble sage also described the divinity of Vasudeva (Krishna), the righteousness of the Pandavas, and the evil practices of Dhritarashtra’s sons and supporters.
“Vyasa first compiled the Bharata, excluding the side stories, in 24,000 verses. This much is called the Bharata by the learned. Later, he composed an epitome in 150 verses, consisting of the introduction and table of contents. He first taught this to his son Shuka, then to other qualified disciples. After that, he made another compilation of 600,000 verses. Of these, 300,000 are known in the world of the gods; 150,000 in the world of the ancestors; 140,000 among the Gandharvas; and 100,000 in the human world. Narada recited them to the gods, Devala to the ancestors, and Shuka published them to Gandharvas, Yakshas, and Rakshasas. In this world, they were recited by Vaishampayana, a disciple of Vyasa, a just man and foremost among Vedic scholars. Know that I, Sauti, have also repeated 100,000 verses.
“Duryodhana is a great tree formed of passion; Karna is its trunk; Shakuni its branches; Dushasana its fruit and flowers; and the weak-minded King Dhritarashtra its roots.
“Yudhishthira is a vast tree formed of religion and virtue; Arjuna is its trunk; Bhimasena its branches; the two sons of Madri (Nakula and Sahadeva) its fruit and flowers; and its roots are Krishna, Brahma, and the Brahmins.
“Pandu, after conquering many countries with his wisdom and prowess, lived with sages in a forest as a hunter. There he brought severe misfortune upon himself by killing a stag while it was mating, which served as a warning for his descendants. His wives, to fulfill the law, admitted as substitutes to their embraces the gods Dharma, Vayu, Indra, and the twin Ashvins. When their children grew up under their mothers’ care among ascetics in sacred groves and hermitages, sages brought them to Dhritarashtra and his sons. They came as students with their hair tied in knots, dressed as Brahmacharis. ‘These are our pupils,’ said the sages. ‘They are as your sons, your brothers, your friends. They are the Pandavas.’ Saying this, the sages disappeared.
“When the Kauravas saw them introduced as Pandu’s sons, the citizens shouted for joy. Some said they were not Pandu’s sons; others said they were; a few asked how they could be, since Pandu had been dead so long. But voices cried from all sides: ‘They are welcome! By divine providence, we see Pandu’s family! Let them be welcomed!’ As these shouts ceased, tremendous applause from invisible spirits made the heavens resound. There were showers of sweet flowers and the sounds of conch shells and drums. Such wonders happened at the young princes’ arrival. The citizens’ joyful noise was so great it reached the heavens in magnifying applause.
“Having studied all the Vedas and other scriptures, the Pandavas lived there, respected by all and without fear from anyone.
“The leading men were pleased with Yudhishthira’s purity, Bhimasena’s strength, Arjuna’s courage, Kunti’s respectful attention to her elders, and the humility of the twins Nakula and Sahadeva. All people rejoiced in their heroic virtues.
“After a while, Arjuna won the maiden Krishna (Draupadi) at her swayamvara (marriage choice) amid a gathering of kings, by performing a very difficult feat of archery. From then on, he was greatly respected in the world among all archers. In battle, like the sun, he was hard for enemies to behold. Having conquered all neighboring princes and important tribes, he accomplished what was needed for his elder brother to perform the great Rajasuya sacrifice.
“Yudhishthira, through Krishna’s wise counsel and the valor of Bhima and Arjuna, after killing Jarasandha (king of Magadha) and the proud Shishupala, earned the right to perform the grand Rajasuya sacrifice, abundant in offerings and full of transcendent merit.
“Duryodhana came to this sacrifice. When he saw the Pandavas’ vast wealth scattered around—the offerings, precious stones, gold, jewels, wealth in cows, elephants, horses, fine fabrics, garments, shawls, furs, and carpets made of Ranku deer skin—he was filled with envy and displeasure. When he saw the assembly hall elegantly built by the demon architect Maya like a celestial court, he burned with rage. Confused by certain architectural illusions in the building, he was mocked by Bhimasena in Krishna’s presence, like someone of low birth.
“It was reported to Dhritarashtra that his son, while enjoying various luxuries and precious things, was becoming thin, pale, and wasted. Sometime later, out of affection for his son, Dhritarashtra consented to their playing dice with the Pandavas. When Krishna learned of this, he became very angry. Dissatisfied, he did nothing to prevent the disputes but overlooked the gambling and other horrible, unjustifiable transactions that followed. Despite Vidura, Bhishma, Drona, and Kripa, he allowed the Kshatriyas to kill each other in the terrible war that ensued.
“Hearing the bad news of the Pandavas’ success and recalling the schemes of Duryodhana, Karna, and Shakuni, Dhritarashtra thought for a while and addressed Sanjaya:
Dhritarashtra said: ‘Listen, Sanjaya, to all I am about to say. Do not disregard me. You are learned in scriptures, intelligent, and wise. My inclinations were never for war, nor did I delight in my race’s destruction. I made no distinction between my own children and Pandu’s. My sons were willful and despised me because I am old. Blind and miserable, through paternal affection, I bore it all. I was foolishly indulgent toward the thoughtless Duryodhana, who grew ever more foolish.
‘Having seen the mighty Pandavas’ riches, my son was mocked for his awkwardness while entering the hall. Unable to bear it, and unable to overcome the Pandavas in battle himself—though a soldier, unwilling to earn good fortune by his own effort—with the Gandhara king’s help, he arranged an unfair dice game.
‘Hear, Sanjaya, all that happened then and came to my knowledge. When you have heard everything, you will understand my prophetic insight.
‘When I heard that Arjuna, having bent the bow, pierced the difficult target and brought it down, and triumphantly carried away the maiden Krishna (Draupadi) before the assembled princes—then, Sanjaya, I had no hope of success.
‘When I heard that Subhadra of the Madhu race was forcibly taken and married by Arjuna in Dvaraka, and that the two Vrishni heroes (Krishna and Balarama, her brothers) entered Indraprastha as friends without resentment—then I had no hope of success.
‘When I heard that Arjuna, with his celestial arrows, prevented Indra’s downpour and satisfied Agni by giving him the Khandava forest—then I had no hope of success.
‘When I heard that the five Pandavas with their mother Kunti escaped from the lacquer house, and that Vidura helped their plans—then I had no hope of success.
‘When I heard that Arjuna, after piercing the target in the arena, won Draupadi, and the brave Panchalas joined the Pandavas—then I had no hope of success.
‘When I heard that Jarasandha, foremost of the Magadha line, blazing among Kshatriyas, was slain by Bhima with his bare arms alone—then I had no hope of success.
‘When I heard that the Pandavas conquered the land’s chiefs in their campaign and performed the Rajasuya sacrifice—then I had no hope of success.
‘When I heard that Draupadi, her voice choked with tears, heart full of agony, in her season of impurity and with only one garment, was dragged into court and treated as if she had no protectors—then I had no hope of success.
‘When I heard that the wicked Dushasana, trying to strip her of that single cloth, only drew from her person a heap of cloth without reaching its end—then I had no hope of success.
‘When I heard that Yudhishthira, defeated by Shakuni at dice and deprived of his kingdom, was still attended by his incomparably mighty brothers—then I had no hope of success.
‘When I heard that the virtuous Pandavas, weeping in affliction, followed their elder brother to the wilderness and worked to ease his discomforts—then I had no hope of success.
‘When I heard that Yudhishthira was followed into the wilderness by graduates and noble-minded Brahmins who live on alms—then I had no hope of success.
‘When I heard that Arjuna, in combat, pleased the three-eyed god Shiva in hunter’s disguise and obtained the great Pashupata weapon—then I had no hope of success.
‘When I heard that the just and renowned Arjuna went to the celestial regions and obtained divine weapons from Indra himself—then I had no hope of success.
‘When I heard that Arjuna then defeated the Kalakeyas and Paulomas, who were proud with a boon making them invulnerable even to gods—then I had no hope of success.
‘When I heard that Arjuna, chastiser of enemies, went to Indra’s world to destroy demons and returned successful—then I had no hope of success.
‘When I heard that Bhima and Pandu’s other sons, accompanied by Kubera, reached a country inaccessible to man—then I had no hope of success.
‘When I heard that my sons, guided by Karna’s counsel, on their cattle expedition were captured by Gandharvas and freed by Arjuna—then I had no hope of success.
‘When I heard that Dharma (the god of justice) came as a Yaksha and questioned Yudhishthira—then I had no hope of success.
‘When I heard that my sons failed to discover the disguised Pandavas living with Draupadi in Virata’s kingdom—then I had no hope of success.
‘When I heard that my leading men were all defeated by the noble Arjuna with a single chariot while he lived in Virata’s kingdom—then I had no hope of success.
‘When I heard that the Matsya king offered his virtuous daughter Uttara to Arjuna for his son—then I had no hope of success.
‘When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled, and separated from his friends, still assembled an army of seven Akshauhinis—then I had no hope of success.
‘When I heard that Krishna of the Madhu race, who covered the whole earth with one foot, was wholeheartedly engaged in the Pandavas’ welfare—then I had no hope of success.
‘When I heard Narada declare that Krishna and Arjuna were Nara and Narayana, and he had seen them together in Brahma’s world—then I had no hope of success.
‘When I heard that Krishna, for mankind’s welfare and anxious for peace, went to the Kurus but left without achieving his purpose—then I had no hope of success.
‘When I heard that Karna and Duryodhana planned to imprison Krishna, but Krishna revealed the entire universe within himself—then I had no hope of success.
‘When I heard that after Krishna’s departure, Pritha (Kunti), full of sorrow near his chariot, received consolation from him—then I had no hope of success.
‘When I heard that Krishna and Bhishma were the Pandavas’ counselors, and Drona blessed them—then I had no hope of success.
‘When Karna said to Bhishma, “I will not fight while you are fighting,” and left the army—then I had no hope of success.
‘When I heard that Krishna, Arjuna, and the bow Gandiva of immense power—three beings of dreadful energy—came together—then I had no hope of success.
‘When I heard that when Arjuna on his chariot was seized with hesitation and ready to sink, Krishna showed him all the worlds within his body—then I had no hope of success.
‘When I heard that Bhishma, destroyer of foes, killing ten thousand charioteers daily, did not slay any notable Pandava—then I had no hope of success.
‘When I heard that Bhishma himself indicated the means of his death in battle, and the Pandavas accomplished it joyfully—then I had no hope of success.
‘When I heard that Arjuna placed Shikhandi before him in his chariot and wounded the infinitely brave, invincible Bhishma—then I had no hope of success.
‘When I heard that the ancient hero Bhishma, having reduced the Shomaka race to a few, lay on a bed of arrows with various wounds—then I had no hope of success.
‘When I heard that when Bhishma lay on the ground distressed for water, Arjuna, on request, pierced the ground and quenched his thirst—then I had no hope of success.
‘When Vayu, Indra, and Surya united as allies for the Pandavas’ success, and beasts of prey frightened us with their inauspicious presence—then I had no hope of success.
‘When the wonderful warrior Drona, displaying various battle modes, did not slay any leading Pandava—then I had no hope of success.
‘When I heard that the mighty Samsaptakas of our army, appointed to defeat Arjuna, were all slain by Arjuna himself—then I had no hope of success.
‘When I heard that our battle formation, impenetrable by others and defended by Drona himself, was singly forced and entered by Subhadra’s brave son (Abhimanyu)—then I had no hope of success.
‘When I heard that our great warriors, unable to overcome Arjuna, rejoiced after jointly surrounding and killing the boy Abhimanyu—then I had no hope of success.
‘When I heard that the blind Kauravas shouted for joy after killing Abhimanyu, and Arjuna in anger made his famous speech about Saindhava (Jayadratha)—then I had no hope of success.
‘When I heard that Arjuna vowed Saindhava’s death and fulfilled it before his enemies—then I had no hope of success.
‘When I heard that when Arjuna’s horses were tired, Krishna unharnessed them, let them drink water, brought them back, reharnessed them, and continued driving as before—then I had no hope of success.
‘When I heard that while his horses were tired, Arjuna stayed on his chariot and checked all attackers—then I had no hope of success.
‘When I heard that Yuyudhana of the Vrishni race, after throwing Drona’s elephant-backed army into confusion, retired to where Krishna and Arjuna were—then I had no hope of success.
‘When I heard that Karna, though he had Bhima in his power, let him escape after only addressing him contemptuously and dragging him with his bow’s tip—then I had no hope of success.
‘When I heard that Drona, Kritavarma, Kripa, Drona’s son, and the valiant Madra king (Shalya) allowed Saindhava to be slain—then I had no hope of success.
‘When I heard that the celestial weapon given by Indra to Karna was, by Krishna’s machinations, hurled upon the frightful demon Ghatotkacha—then I had no hope of success.
‘When I heard that in the encounter between Karna and Ghatotkacha, that weapon was hurled at Ghatotkacha—the same weapon that was certainly meant to kill Arjuna—then I had no hope of success.
‘When I heard that Dhrishtadyumna, transgressing battle rules, slew Drona alone in his chariot and resolved on death—then I had no hope of success.
‘When I heard that Nakula engaged Drona’s son in single combat before the whole army, showing himself equal and driving his chariot in circles—then I had no hope of success.
‘When after Drona’s death, his son misused the Narayana weapon but failed to destroy the Pandavas—then I had no hope of success.
‘When I heard that Bhimasena drank his brother Dushasana’s blood on the battlefield, with none able to prevent him—then 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 gods—then I had no hope of success.
‘When I heard that Yudhishthira overcame Drona’s son, Dushasana, and the fierce Kritavarma—then I had no hope of success.
‘When I heard that the brave Madra king, who always challenged Krishna in battle, was slain by Yudhishthira—then I had no hope of success.
‘When I heard that the wicked Shakuni, root of the gambling and feud, was slain in battle by Sahadeva—then I had no hope of success.
‘When I heard that Duryodhana, exhausted, went to a lake, made a refuge in its waters, and lay there alone, strength gone, without a chariot—then I had no hope of success.
‘When I heard that the Pandavas went to that lake with Krishna and, standing on its bank, began to insult my son, who could not bear affronts—then I had no hope of success.
‘When I heard that while displaying various curious modes of attack and defense in a club fight, he was unfairly slain according to Krishna’s counsel—then I had no hope of success.
‘When I heard that Drona’s son and others slew the Panchalas and Draupadi’s sons in their sleep, perpetrating a horrible, infamous deed—then I had no hope of success.
‘When I heard that Ashwatthama, pursued by Bhimasena, discharged the Aishika weapon, wounding the embryo in Uttara’s womb—then I had no hope of success.
‘When I heard that the Brahmashira weapon discharged by Ashwatthama was repelled by Arjuna with another weapon over which he said “Sasti,” and Ashwatthama had to give up the jewel on his head—then I had no hope of success.
‘When I heard that when the embryo in Virata’s daughter’s womb was wounded by Ashwatthama’s mighty weapon, Dwaipayana (Vyasa) and Krishna cursed him—then I had no hope of success.
‘Alas! Gandhari, bereft of children, grandchildren, parents, brothers, and kin, is to be pitied. Difficult was the task performed by the Pandavas: they recovered a kingdom without rival.
‘Alas! I have heard that the war left only ten alive: three on our side, and seven of the Pandavas. In that dreadful conflict, eighteen Akshauhinis of Kshatriyas were slain! All around me is darkness; I feel faint. Consciousness leaves me, O Suta, and my mind is distracted.'”
Sauti said: “Dhritarashtra, lamenting thus, was overcome with anguish and for a time senseless. Revived, he addressed Sanjaya: ‘After all that has happened, Sanjaya, I wish to abandon life immediately. I see no advantage in living longer.'”
Sauti said: “The wise son of Gavalgana (Sanjaya) then addressed the distressed king, who was sighing like a serpent and repeatedly fainting, with these profound words:
‘You have heard, O King, of greatly powerful men of vast effort, spoken of by Vyasa and the wise Narada—men born of great royal families, resplendent with worthy qualities, versed in divine weapons, glorious as Indra; men who conquered the world with justice, performed sacrifices with proper offerings, gained renown, and finally yielded to time. Such were Shaibya; the valiant Maharatha; Srinjaya, great among conquerors; Suhotra; Rantideva; and Kakshivanta of great glory; Valhika, Damana, Saryati, Ajita, and Nala; Vishvamitra, destroyer of foes; Ambarisha, great in strength; Marutta, Manu, Ikshvaku, Gaya, and Bharata; Rama, son of Dasaratha; Shashabindu, and Bhagiratha; Kritavirya the very fortunate, and Janamejaya; and Yayati of good deeds, whose sacrifices were assisted by gods themselves, and by whose altars and stakes this earth is marked all over. These twenty-four kings were once told by the celestial sage Narada to Shaibya when he grieved for his lost children.
‘Besides these, other kings went before, even more powerful—mighty charioteers, noble-minded, resplendent with every quality. These were Puru, Kuru, Yadu, Sura, and Vishvagasva of great glory; Anuha, Yuvanashva, Kakutstha, Vikrami, and Raghu; Vijaya, Vitihotra, Anga, Bhava, Shveta, and Brihadguru; Ushinara, Shataratha, Kanka, Duliduh, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankrita, and Nimi; Ajeya, Parashu, Pundra, Sambhu, and the holy Devavridha; Devahvaya, Supritima, Supritika, and Brihadratha; Mahotsaha, Vinitatma, Sukratu, and Nala, king of the Nishadhas; Satyavrata, Shantabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Shuchibrata, Balabandhu, Niramarda, Ketushringa, and Brihadbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritabandhu, and Dridheshudi; Mahapuranasambhavya, Pratyanga, Paraha, and Shruti.
‘These, O Chief, and other kings—we hear enumerated by hundreds, thousands, millions—princes of great power and wisdom, quitting abundant enjoyments, met death as your sons have! Their heavenly deeds, valor, generosity, magnanimity, faith, truth, purity, simplicity, and mercy are published to the world in ancient records by learned sacred bards. Though endowed with every virtue, they gave up their lives. Your sons were malevolent, inflamed with passion, greedy, and evil-dispositioned.
‘You are versed in the scriptures, O descendant of Bharata, and are intelligent and wise. Those whose understanding is guided by scripture never sink under misfortune. You know fate’s leniency and severity; therefore, this anxiety for your children’s safety is unbecoming. Moreover, you should not grieve for what is destined. Who can avert fate’s decrees by wisdom? No one can leave the path marked by Providence. Existence and non-existence, pleasure and pain—all have Time as their root. Time creates all things and Time destroys all creatures. Time burns beings and Time extinguishes the fire. All states, good and evil, in the three worlds, are caused by Time. Time cuts short all things and creates them anew. Time alone is awake when all sleep; indeed, Time is invincible. Time passes over all without being slowed. Knowing that all things past, future, and present are Time’s offspring, you should not abandon reason.
Sauti said: “Having thus comforted King Dhritarashtra, overwhelmed with grief for his sons, Sanjaya restored his mind to peace. Taking these facts as his subject, Dwaipayana (Vyasa) composed a holy Upanishad that has been published by learned and sacred bards in the Puranas they composed.
“The study of the Bharata is an act of piety. He who reads even one line with faith has his sins entirely purged. Here gods, divine sages, and immaculate sages of good deeds are spoken of; also Yakshas and great Nagas. Here also is described the eternal Vasudeva (Krishna) 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 proceeded the non-existent and existent-non-existent universe with principles of creation, progression, birth, death, and rebirth. That is treated which is called Adhyatma (the superintending spirit), partaking of the five elements’ attributes. That is described which is Purusha, above epithets like ‘undisplayed’; also that which the foremost of ascetics, exempt from common destiny and endowed with meditation and penance, behold dwelling in their hearts as a reflected image in a mirror.
“The faithful man, devoted to piety and constant in virtue, reading this section is freed from sin. The believer who constantly hears this introductory section of the Bharata from the beginning does not fall into difficulties. The man reciting any part of the introduction at dawn or dusk is freed from sins accumulated during day or night. This section, the body of the Bharata, is truth and nectar.
“As butter is among curds, a Brahmin among bipeds, the Aranyaka among Vedas, nectar among medicines; as the sea is eminent among waters, the cow among quadrupeds—so is the Bharata said to be among histories.
“He who causes even a single line of it to be recited to Brahmins during a funeral rite makes his offerings of food and drink to his ancestors inexhaustible.
“By the aid of history and the Puranas, the Veda may be explained; but the Veda fears the ignorant, lest they injure it. The learned man who recites this Veda of Vyasa to others gains merit. It can destroy even the sin of killing an embryo and similar evils. He who reads this holy chapter at every new moon, I think, reads the whole Bharata. The man who reverently listens to this sacred work daily gains long life, renown, and ascends to heaven.
“In former days, the devatas assembled and weighed the five Vedas on one side and the Bharata on the other. The latter weighed heavier than the four Vedas with their mysteries. From then on, it has been called Mahabharata (the great Bharata) in the world. Being esteemed superior in substance and gravity, it is called Mahabharata. He who knows its meaning is saved from all sins.
“Austerity is innocent, study is harmless, the Vedic ordinances for all classes are harmless, acquiring wealth by effort is harmless; but when these are abused in practice, they become sources of evil.”
Next Section 2
