Jumat, 27 November 2009

Adiparva - Bagian 1

Versi Bahasa Inggris:

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?"

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"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'

"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-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 subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous 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,

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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, 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 skilful in explaining it, while others, in remembering its contents.

The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, 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

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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, Orthœphy 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;

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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 dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.

This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the 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.

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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

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their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.

Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.

The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.

After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.

Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and 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, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son

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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,

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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

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offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. 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

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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.

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[paragraph continues] 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 who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon 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

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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 charioteers 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

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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

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of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.

"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.

"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth 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.'"

Versi Bahasa Sansekerta:

0) nārāyaṇaṃ namaskṛtya naraṃ caiva narottamam devīṃ sarasvatīṃ caiva tato jayam udīrayet
1) lomaharṣaṇaputra ugraśravāḥ sūtaḥ paurāṇiko naimiṣāraṇye śaunakasya kulapater dvādaśavārṣike satre
2) samāsīnān abhyagacchad brahmarṣīn saṃśitavratān vinayāvanato bhūtvā kadā cit sūtanandanaḥ
3) tam āśramam anuprāptaṃ naimiṣāraṇyavāsinaḥ citrāḥ śrotuṃ kathās tatra parivavrus tapasvinaḥ
4) abhivādya munīṃs tāṃs tu sarvān eva kṛtāñjaliḥ apṛcchat sa tapovṛddhiṃ sadbhiś caivābhinanditaḥ
5) atha teṣūpaviṣṭeṣu sarveṣv eva tapasviṣu nirdiṣṭam āsanaṃ bheje vinayāl lomaharṣaṇiḥ
) sukhāsīnaṃ tatas taṃ tu viśrāntam upalakṣya ca athāpṛcchad ṛṣis tatra kaś cit prastāvayan kathāḥ
kṛta āgamyate saute kva cāyaṃ vihṛtas tvayā kālaḥ kamalapatrākṣa śaṃsaitat pṛcchato mama
) [sūta] janamejayasya rājarṣeḥ sarpasatre mahātmanaḥ samīpe pārthivendrasya samyak pārikṣitasya ca
) kṛṣṇadvaipāyana proktāḥ supuṇyā vividhāḥ kathāḥ kathitāś cāpi vidhivad yā vaiśampāyanena vai
) śrutvāhaṃ tā vicitrārthā mahābhārata saṃśritāḥ bahūni saṃparikramya tīrthāny āyatanāni ca
11) samantapañcakaṃ nāma puṇyaṃ dvijaniṣevitam gatavān asmi taṃ deśaṃ yuddhaṃ yatrābhavat purā pāṇḍavānāṃ kurūṇāṃ ca sarveṣāṃ ca mahīkṣitām
) didṛkṣur āgatas tasmāt samīpaṃ bhavatām iha āyuṣmantaḥ sarva eva brahmabhūtā hi me matāḥ
13) asmin yajñe mahābhāgāḥ sūryapāvaka varcasaḥ kṛtābhiṣekāḥ śucayaḥ kṛtajapyā hutāgnayaḥ bhavanta āsate svasthā bravīmi kim ahaṃ dvijāḥ
14) purāṇasaṃśritāḥ puṇyāḥ kathā vā dharmasaṃśritāḥ itivṛttaṃ narendrāṇām ṛṣīṇāṃ ca mahātmanām
15) [rsayah] dvaipāyanena yat proktaṃ purāṇaṃ paramarṣiṇā surair brahmarṣibhiś caiva śrutvā yad abhipūjitam
16) tasyākhyāna variṣṭhasya vicitrapadaparvaṇaḥ sūkṣmārtha nyāyayuktasya vedārthair bhūṣitasya ca
17) bhāratasyetihāsasya puṇyāṃ granthārtha saṃyutām saṃskāropagatāṃ brāhmīṃ nānāśāstropabṛṃhitām
18) janamejayasya yāṃ rājño vaiśampāyana uktavān yathāvat sa ṛṣis tuṣṭyā satre dvaipāyanājñayā
19) vedaiś caturbhiḥ samitāṃ vyāsasyādbhuta karmaṇaḥ saṃhitāṃ śrotum icchāmo dharmyāṃ pāpabhayāpahām
20) [sūta] ādyaṃ puruṣam īśānaṃ puruhūtaṃ puru ṣṭutamṛtam ekākṣaraṃ brahma vyaktāvyaktaṃ sanātanam
21) asac ca sac caiva ca yad viśvaṃ sad asataḥ param parāvarāṇāṃ sraṣṭāraṃ purāṇaṃ param avyayam
22) maṅgalyaṃ maṅgalaṃ viṣṇuṃ vareṇyam anaghaṃ śucim namaskṛtya hṛṣīkeśaṃ carācaraguruṃ harim
23) maharṣeḥ pūjitasyeha sarvaloke mahātmanaḥ pravakṣyāmi mataṃ kṛtsnaṃ vyāsasyāmita tejasaḥ
24) ācakhyuḥ kavayaḥ ke cit saṃpratyācakṣate pare ākhyāsyanti tathaivānye itihāsam imaṃ bhuvi
25) idaṃ tu triṣu lokeṣu mahaj jñānaṃ pratiṣṭhitam vistaraiś ca samāsaiś ca dhāryate yad dvijātibhiḥ
26) alaṃkṛtaṃ śubhaiḥ śabdaiḥ samayair divyamānuṣaiḥ chando vṛttaiś ca vividhair anvitaṃ viduṣāṃ priyam
27) niṣprabhe 'smin nirāloke sarvatas tamasāvṛte bṛhad aṇḍam abhūd ekaṃ prajānāṃ bījam akṣayam
28) yugasyādau nimittaṃ tan mahad divyaṃ pracakṣate yasmiṃs tac chrūyate satyaṃ jyotir brahma sanātanam
29) adbhutaṃ cāpy acintyaṃ ca sarvatra samatāṃ gatam avyaktaṃ kāraṇaṃ sūkṣmaṃ yat tat sadasad ātmakam
30) yasmāt pitāmaho jajñe prabhur ekaḥ prajāpatiḥ brahmā suraguruḥ sthāṇur manuḥ kaḥ parameṣṭhy atha
31) prācetasas tathā dakṣo daṣka putrāś ca sapta ye tataḥ prajānāṃ patayaḥ prābhavann ekaviṃśatiḥ
32) puruṣaś cāprameyātmā yaṃ sarvam ṛṣayo viduḥ viśve devās tathādityā vasavo 'thāśvināv api
33) yakṣāḥ sādhyāḥ piśācāś ca guhyakāḥ pitaras tathā tataḥ prasūtā vidvāṃsaḥ śiṣṭā brahmarṣayo 'malāḥ
34) rājarṣayaś ca bahavaḥ sarvaiḥ samuditā guṇaiḥ āpo dyauḥ pṛthivī vāyur antarikṣaṃ diśas tathā
35) saṃvatsarartavo māsāḥ pakṣāho rātrayaḥ kramāt yac cānyad api tat sarvaṃ saṃbhūtaṃ lokasākṣikam
36) yad idaṃ dṛśyate kiṃ cid bhūtaṃ sthāvarajaṅgamam punaḥ saṃkṣipyate sarvaṃ jagat prāpte yugakṣaye
37) yathartāv ṛtuliṅgāni nānārūpāṇi paryaye dṛśyante tāni tāny eva tathā bhāvā yugādiṣu
38) evam etad anādy antaṃ bhūtasaṃhāra kārakam anādi nidhanaṃ loke cakraṃ saṃparivartate
39) trayas triṃśat sahasrāṇi trayas triṃśac chatāni ca trayas triṃśac ca devānāṃ sṛṣṭiḥ saṃkṣepa lakṣaṇā
40) divaḥ putro bṛhad bhānuś cakṣur ātmā vibhāvasuḥ savitā ca ṛcīko 'rko bhānur āśā vaho raviḥ
41) putrā vivasvataḥ sarve mahyas teṣāṃ tathāvaraḥ deva bhrāṭ tanayas tasya tasmāt subhrāḍ iti smṛtaḥ
42) subhrājas tu trayaḥ putrāḥ prajāvanto bahuśrutāḥ daśa jyotiḥ śatajyotiḥ sahasrajyotir ātmavān
43) daśa putrasahasrāṇi daśa jyoter mahātmanaḥ tato daśaguṇāś cānye śatajyoter ihātmajāḥ
44) bhūyas tato daśaguṇāḥ sahasrajyotiṣaḥ sutāḥ tebhyo 'yaṃ kuruvaṃśaś ca yadūnāṃ bharatasya ca
45) yayātīkṣvāku vaṃśaś ca rājarṣīṇāṃ ca sarvaśaḥ saṃbhūtā bahavo vaṃśā bhūtasargāḥ savistarāḥ
46) bhūtasthānāni sarvāṇi rahasyaṃ vividhaṃ ca yat veda yogaṃ savijñānaṃ dharmo 'rthaḥ kāma eva ca
47) dharmakāmārtha śāstrāṇi śāstrāṇi vividhāni ca lokayātrā vidhānaṃ ca saṃbhūtaṃ dṛṣṭavān ṛṣiḥ
48) itihāsāḥ savaiyākhyā vividhāḥ śrutayo 'pi ca iha sarvam anukrāntam uktaṃ granthasya lakṣaṇam
49) vistīryaitan mahaj jñānam ṛṣiḥ saṃkṣepam abravīt iṣṭaṃ hi viduṣāṃ loke samāsa vyāsa dhāraṇam
50) manvādi bhārataṃ ke cid āstīkādi tathāpare tathoparicarādy anye viprāḥ samyag adhīyate
51) vividhaṃ saṃhitā jñānaṃ dīpayanti manīṣiṇaḥ vyākhyātuṃ kuśalāḥ ke cid granthaṃ dhārayituṃ pare
52) tapasā brahmacaryeṇa vyasya vedaṃ sanātanam itihāsam imaṃ cakre puṇyaṃ satyavatī sutaḥ
53) parāśarātmajo vidvān brahmarṣiḥ saṃśitavrataḥ mātur niyogād dharmātmā gāṅgeyasya ca dhīmataḥ
54) kṣetre vicitravīryasya kṛṣṇadvaipāyanaḥ purātrīn agnīn iva kauravyāñ janayām āsa vīryavān
55) utpādya dhṛtarāṣṭraṃ ca pāṇḍuṃ viduram eva ca jagāma tapase dhīmān punar evāśramaṃ prati
56) teṣu jāteṣu vṛddheṣu gateṣu paramāṃ gatim abravīd bhārataṃ loke mānuṣe 'smin mahān ṛṣiḥ
57) janamejayena pṛṣṭaḥ san brāhmaṇaiś ca sahasraśaḥ śaśāsa śiṣyam āsīnaṃ vaiśampāyanam antike
58) sa sadasyaiḥ sahāsīnaḥ śrāvayām āsa bhāratam karmāntareṣu yajñasya codyamānaḥ punaḥ punaḥ
59) vistaraṃ kuruvaṃśasya gāndhāryā dharmaśīlatām kṣattuḥ prajñāṃ dhṛtiṃ kuntyāḥ samyag dvaipāyano 'bravīt
60) vāsudevasya māhātmyaṃ pāṇḍavānāṃ ca satyatāmdurvṛttaṃ dhārtarāṣṭrāṇām uktavān bhagavān ṛṣiḥ
61) caturviṃśatisāhasrīṃ cakre bhārata saṃhitāmupākhyānair vinā tāvad bhārataṃ procyate budhaiḥ
62) tato 'dhyardhaśataṃ bhūyaḥ saṃkṣepaṃ kṛtavān ṛṣiḥ anukramaṇim adhyāyaṃ vṛttāntānāṃ saparvaṇām
63) idaṃ dvaipāyanaḥ pūrvaṃ putram adhyāpayac chukam tato 'nyebhyo 'nurūpebhyaḥ śiṣyebhyaḥ pradadau prabhuḥ
64) nārado 'śrāvayad devān asito devalaḥ pitṝn gandharvayakṣarakṣāṃsi śrāvayām āsa vai śukaḥ
65) duryodhano manyumayo mahādrumaḥ; skandhaḥ karṇaḥ śakunis tasya śākhāḥ duḥśāsanaḥ puṣpaphale samṛddhe; mūlaṃ rājā dhṛtarāṣṭro 'manīṣī
66) yudhiṣṭhiro dharmamayo mahādrumaḥ; skandho 'rjuno bhīmaseno 'sya śākhāḥ mādrī sutau puṣpaphale samṛddhe; mūlaṃ kṛṣṇo brahma ca brāhmaṇāś ca
67) pāṇḍur jitvā bahūn deśān yudhā vikramaṇena ca araṇye mṛgayā śīlo nyavasat sajanas tadā
68) mṛgavyavāya nidhane kṛcchrāṃ prāpa sa āpadam janmaprabhṛti pārthānāṃ tatrācāra vidhikramaḥ
69) mātror abhyupapattiś ca dharmopaniṣadaṃ prati dharmasya vāyoḥ śakrasya devayoś ca tathāśvinoḥ
70) tāpasaiḥ saha saṃvṛddhā mātṛbhyāṃ parirakṣitāḥ medhyāraṇyeṣu puṇyeṣu mahatām āśrameṣu ca
71) ṛṣibhiś ca tadānītā dhārtarāṣṭrān prati svayam śiśavaś cābhirūpāś ca jaṭilā brahmacāriṇaḥ
72) putrāś ca bhrātaraś ceme śiṣyāś ca suhṛdaś ca vaḥ pāṇḍavā eta ity uktvā munayo 'ntarhitās tataḥ
73) tāṃs tair niveditān dṛṣṭvā pāṇḍavān kauravās tadā śiṣṭāś ca varṇāḥ paurā ye te harṣāc cukruśur bhṛśam
74) āhuḥ ke cin na tasyaite tasyaita iti cāpare yadā ciramṛtaḥ pāṇḍuḥ kathaṃ tasyeti cāpare
75) svāgataṃ sarvathā diṣṭyā pāṇḍoḥ paśyāma saṃtatim ucyatāṃ svāgatam iti vāco 'śrūyanta sarvaśaḥ
76) tasminn uparate śabde diśaḥ sarvā vinādayan antarhitānāṃ bhūtānāṃ nisvanas tumulo 'bhavat
77) puṣpavṛṣṭiṃ śubhā gandhāḥ śaṅkhadundubhinisvanāḥ āsan praveśe pārthānāṃ tad adbhutam ivābhavat
78) tat prītyā caiva sarveṣāṃ paurāṇāṃ harṣasaṃbhavaḥ śabda āsīn mahāṃs tatra divaspṛk kīrtivardhanaḥ
79) te 'py adhītyākhilān vedāñ śāstrāṇi vividhāni ca nyavasan pāṇḍavās tatra pūjitā akutobhayāḥ
80) yudhiṣṭhirasya śaucena prītāḥ prakṛtayo 'bhavan dhṛtyā ca bhīmasenasya vikrameṇārjunasya ca
81) guruśuśrūṣayā kuntyā yamayor vinayena ca tutoṣa lokaḥ sakalas teṣāṃ śauryaguṇena ca
82) samavāye tato rājñāṃ kanyāṃ bhartṛsvayaṃvarām prāptavān arjunaḥ kṛṣṇāṃ kṛtvā karma suduṣkaram
83) tataḥ prabhṛti loke 'smin pūjyaḥ sarvadhanuṣmatām āditya iva duṣprekṣyaḥ samareṣv api cābhavat
84) sa sarvān pārthivāñ jitvā sarvāṃś ca mahato gaṇān ājahārārjuno rājñe rājasūyaṃ mahākratum
85) annavān dakṣiṇāvāṃś ca sarvaiḥ samudito guṇaiḥ yudhiṣṭhireṇa saṃprāpto rājasūyo mahākratuḥ
86) sunayād vāsudevasya bhīmārjunabalena ca ghātayitvā jarāsaṃdhaṃ caidyaṃ ca balagarvitam
87) duryodhanam upāgacchann arhaṇāni tatas tataḥ maṇikāñcanaratnāni gohastyaśvadhanāni ca
88) samṛddhāṃ tāṃ tathā dṛṣṭvā pāṇḍavānāṃ tadā śriyam īrṣyā samutthaḥ sumahāṃs tasya manyur ajāyata
89) vimānapratimāṃ cāpi mayena sukṛtāṃ sabhām pāṇḍavānām upahṛtāṃ sa dṛṣṭvā paryatapyata
90) yatrāvahasitaś cāsīt praskandann iva saṃbhramāt pratyakṣaṃ vāsudevasya bhīmenānabhijātavat
91) sa bhogān vividhān bhuñjan ratnāni vividhāni ca kathito dhṛtarāṣṭrasya vivarṇo hariṇaḥ kṛśaḥ
92) anvajānād ato dyūtaṃ dhṛtarāṣṭraḥ sutapriyaḥ tac chrutvā vāsudevasya kopaḥ samabhavan mahān
93) nātiprīti manāś cāsīd vivādāṃś cānvamodata dyūtādīn anayān ghorān pravṛddhāṃś cāpy upaikṣata
94) nirasya viduraṃ droṇaṃ bhīṣmaṃ śāradvataṃ kṛpam vigrahe tumule tasminn ahan kṣatraṃ parasparam
95) jayatsu pāṇḍuputreṣu śrutvā sumahad apriyam duryodhana mataṃ jñātvā karṇasya śakunes tathā dhṛtarāṣṭraś ciraṃ dhyātvā saṃjayaṃ vākyam abravīt
96) śṛṇu saṃjaya me sarvaṃ na me 'sūyitum arhasi śrutavān asi medhāvī buddhimān prājñasaṃmataḥ
97) na vigrahe mama matir na ca prīye kuru kṣaye na me viśeṣaḥ putreṣu sveṣu pāṇḍusuteṣu ca
98) vṛddhaṃ mām abhyasūyanti putrā manyuparāyaṇāḥ ahaṃ tv acakṣuḥ kārpaṇyāt putra prītyā sahāmi tat muhyantaṃ cānumuhyāmi duryodhanam acetanam
99) rājasūye śriyaṃ dṛṣṭvā pāṇḍavasya mahaujasaḥ tac cāvahasanaṃ prāpya sabhārohaṇa darśane
100) amarṣitaḥ svayaṃ jetum aśaktaḥ pāṇḍavān raṇe nirutsāhaś ca saṃprāptuṃ śriyam akṣatriyo yathā gāndhārarājasahitaś chadma dyūtam amantrayat
101) tatra yad yad yathā jñātaṃ mayā saṃjaya tac chṛṇu śrutvā hi mama vākyāni buddhyā yuktāni tattvataḥ tato jñāsyasi māṃ saute prajñā cakṣuṣam ity uta
102) yadāśrauṣaṃ dhanur āyamya citraṃ; viddhaṃ lakṣyaṃ pātitaṃ vai pṛthivyām kṛṣṇāṃ hṛtāṃ paśyatāṃ sarvarājñāṃ; tadā nāśaṃse vijayāya saṃjaya
103) yadāśrauṣaṃ dvārakāyāṃ subhadrāṃ; prasahyoḍhāṃ mādhavīm arjunena indraprasthaṃ vṛṣṇivīrau ca yātau; tadā nāśaṃse vijayāya saṃjaya
104) yadāśrauṣaṃ devarājaṃ pravṛṣṭaṃ; śarair divyair vāritaṃ cārjunena agniṃ tathā tarpitaṃ khāṇḍave ca; tadā nāśaṃse vijayāya saṃjaya
105) yadāśrauṣaṃ hṛtarājyaṃ yudhiṣṭhiraṃ; parājitaṃ saubalenākṣavatyām anvāgataṃ bhrātṛbhir aprameyais; tadā nāśaṃse vijayāya saṃjaya
106) yadāśrauṣaṃ draupadīm aśrukaṇṭhīṃ; sabhāṃ nītāṃ duḥkhitām ekavastrām rajasvalāṃ nāthavatīm anāthavat; tadā nāśaṃse vijayāya saṃjaya
107) yadāśrauṣaṃ vividhās tāta ceṣṭā; dharmātmanāṃ prasthitānāṃ vanāya jyeṣṭhaprītyā kliśyatāṃ pāṇḍavānāṃ; tadā nāśaṃse vijayāya saṃjaya
108) yadāśrauṣaṃ snātakānāṃ sahasrair; anvāgataṃ dharmarājaṃ vanastham bhikṣābhujāṃ brāhmaṇānāṃ mahātmanāṃ; tadā nāśaṃse vijayāya saṃjaya
109) yadāśrauṣam arjuno devadevaṃ; kirāta rūpaṃ tryambakaṃ toṣya yuddhe avāpa tat pāśupataṃ mahāstraṃ; tadā nāśaṃse vijayāya saṃjaya
110) yadāśrauṣaṃ tridivasthaṃ dhanaṃjayaṃ; śakrāt sākṣād divyam astraṃ yathāvat adhīyānaṃ śaṃsitaṃ satyasaṃdhaṃ; tadā nāśaṃse vijayāya saṃjaya
111) yadāśrauṣaṃ vaiśravaṇena sārdhaṃ; samāgataṃ bhīmam anyāṃś ca pārthān tasmin deśe mānuṣāṇām agamye; tadā nāśaṃse vijayāya saṃjaya
112) yadāśrauṣaṃ ghoṣayātrā gatānāṃ; bandhaṃ gandharvair mokṣaṇaṃ cārjunena sveṣāṃ sutānāṃ karṇa buddhau ratānāṃ; tadā nāśaṃse vijayāya saṃjaya
113) yadāśrauṣaṃ yakṣarūpeṇa dharmaṃ; samāgataṃ dharmarājena sūta praśnān uktān vibruvantaṃ ca samyak; tadā nāśaṃse vijayāya saṃjaya
114) yadāśrauṣaṃ māmakānāṃ variṣṭhān; dhanaṃjayenaika rathena bhagnān virāṭa rāṣṭre vasatā mahātmanā; tadā nāśaṃse vijayāya saṃjaya
115) yadāśrauṣaṃ satkṛtāṃ matsyarājñā; sutāṃ dattām uttarām arjunāya tāṃ cārjunaḥ pratyagṛhṇāt sutārthe; tadā nāśaṃse vijayāya saṃjaya
116) yadāśrauṣaṃ nirjitasyādhanasya; pravrājitasya svajanāt pracyutasya akṣauhiṇīḥ sapta yudhiṣṭhirasya; tadā nāśaṃse vijayāya saṃjaya
117) yadāśrauṣaṃ naranārāyaṇau tau; kṛṣṇārjunau vadato nāradasya ahaṃ draṣṭā brahmaloke sadeti; tadā nāśaṃse vijayāya saṃjaya
118) yadāśrauṣaṃ mādhavaṃ vāsudevaṃ; sarvātmanā pāṇḍavārthe niviṣṭam yasyemāṃ gāṃ vikramam ekam āhus; tadā nāśaṃse vijayāya saṃjaya
119) yadāśrauṣaṃ karṇaduryodhanābhyāṃ; buddhiṃ kṛtāṃ nigrahe keśavasya taṃ cātmānaṃ bahudhā darśayānaṃ; tadā nāśaṃse vijayāya saṃjaya
120) yadāśrauṣaṃ vāsudeve prayāte; rathasyaikām agratas tiṣṭhamānām ārtāṃ pṛthāṃ sāntvitāṃ keśavena; tadā nāśaṃse vijayāya saṃjaya
121) yadāśrauṣaṃ mantriṇaṃ vāsudevaṃ; tathā bhīṣmaṃ śāṃtanavaṃ ca teṣām bhāradvājaṃ cāśiṣo 'nubruvāṇaṃ; tadā nāśaṃse vijayāya saṃjaya
122) yadāśrauṣaṃ karṇa uvāca bhīṣmaṃ; nāhaṃ yotsye yudhyamāne tvayīti hitvā senām apacakrāma caiva; tadā nāśaṃse vijayāya saṃjaya
123) yadāśrauṣaṃ vāsudevārjunau tau; tathā dhanur gāṇḍivam aprameyam trīṇy ugravīryāṇi samāgatāni; tadā nāśaṃse vijayāya saṃjaya
124) yadāśrauṣaṃ kaśmalenābhipanne; rathopasthe sīdamāne 'rjune vai kṛṣṇaṃ lokān darśayānaṃ śarīre; tadā nāśaṃse vijayāya saṃjaya
125) yadāśrauṣaṃ bhīṣmam amitrakarśanaṃ; nighnantam ājāv ayutaṃ rathānām naiṣāṃ kaś cid vadhyate dṛśyarūpas; tadā nāśaṃse vijayāya saṃjaya
126) yadāśrauṣaṃ bhīṣmam atyantaśūraṃ; hataṃ pārthenāhaveṣv apradhṛṣyam śikhaṇḍinaṃ purataḥ sthāpayitvā; tadā nāśaṃse vijayāya saṃjaya
127) yadāśrauṣaṃ śaratalpe śayānaṃ; vṛddhaṃ vīraṃ sāditaṃ citrapuṅkhaiḥ bhīṣmaṃ kṛtvā somakān alpaśeṣāṃs; tadā nāśaṃse vijayāya saṃjaya
128) yadāśrauṣaṃ śāṃtanave śayāne; pānīyārthe coditenārjunena bhūmiṃ bhittvā tarpitaṃ tatra bhīṣmaṃ; tadā nāśaṃse vijayāya saṃjaya
129) yadāśrauṣaṃ śukrasūryau ca yuktau; kaunteyānām anulomau jayāya nityaṃ cāsmāñ śvāpadā vyābhaṣantas; tadā nāśaṃse vijayāya saṃjaya
130) yadā droṇo vividhān astramārgān; vidarśayan samare citrayodhī na pāṇḍavāñ śreṣṭhatamān nihanti; tadā nāśaṃse vijayāya saṃjaya
131) yadāśrauṣaṃ cāsmadīyān mahārathān; vyavasthitān arjunasyāntakāya saṃsaptakān nihatān arjunena; tadā nāśaṃse vijayāya saṃjaya
132) yadāśrauṣaṃ vyūham abhedyam anyair; bhāradvājenātta śastreṇa guptam bhittvā saubhadraṃ vīram ekaṃ praviṣṭaṃ; tadā nāśaṃse vijayāya saṃjaya
133) yadābhimanyuṃ parivārya bālaṃ; sarve hatvā hṛṣṭarūpā babhūvuḥ mahārathāḥ pārtham aśaknuvantas; tadā nāśaṃse vijayāya saṃjaya
134) yadāśrauṣam abhimanyuṃ nihatya; harṣān mūḍhān krośato dhārtarāṣṭrān krodhaṃ muktaṃ saindhave cārjunena; tadā nāśaṃse vijayāya saṃjaya
135) yadāśrauṣaṃ saindhavārthe pratijñāṃ; pratijñātāṃ tad vadhāyārjunena satyāṃ nistīrṇāṃ śatrumadhye ca; tena tadā nāśaṃse vijayāya saṃjaya
136) yadāśrauṣaṃ śrāntahaye dhanaṃjaye; muktvā hayān pāyayitvopavṛttān punar yuktvā vāsudevaṃ prayātaṃ; tadā nāśaṃse vijayāya saṃjaya
137) yadāśrauṣaṃ vāhaneṣv āśvasatsu; rathopasthe tiṣṭhatā gāṇḍivena sarvān yodhān vāritān arjunena; tadā nāśaṃse vijayāya saṃjaya
138) yadāśrauṣaṃ nāgabalair durutsahaṃ; droṇānīkaṃ yuyudhānaṃ pramathya yātaṃ vārṣṇeyaṃ yatra tau kṛṣṇa pārthau; tadā nāśaṃse vijayāya saṃjaya
139) yadāśrauṣaṃ karṇam āsādya muktaṃ; vadhād bhīmaṃ kutsayitvā vacobhiḥ dhanuṣkoṭyā tudya karṇena vīraṃ; tadā nāśaṃse vijayāya saṃjaya
140) yadā droṇaḥ kṛtavarmā kṛpaś ca; karṇo drauṇir madrarājaś ca śūraḥ amarṣayan saindhavaṃ vadhyamānaṃ; tadā nāśaṃse vijayāya saṃjaya
141) yadāśrauṣaṃ devarājena dattāṃ; divyāṃ śaktiṃ vyaṃsitāṃ mādhavena ghaṭotkace rākṣase ghorarūpe; tadā nāśaṃse vijayāya saṃjaya
142) yadāśrauṣaṃ karṇa ghaṭotkacābhyāṃ; yuddhe muktāṃ sūtaputreṇa śaktim yayā vadhyaḥ samare savyasācī; tadā nāśaṃse vijayāya saṃjaya
143) yadāśrauṣaṃ droṇam ācāryam ekaṃ; dhṛṣṭadyumnenābhyatikramya dharmam rathopasthe prāyagataṃ viśastaṃ; tadā nāśaṃse vijayāya saṃjaya
144) yadāśrauṣaṃ drauṇinā dvairathasthaṃ; mādrīputraṃ nakulaṃ lokamadhye samaṃ yuddhe pāṇḍavaṃ yudhyamānaṃ; tadā nāśaṃse vijayāya saṃjaya
145) yadā droṇe nihate droṇaputro; nārāyaṇaṃ divyam astraṃ vikurvan naiṣām antaṃ gatavān pāṇḍavānāṃ; tadā nāśaṃse vijayāya saṃjaya
146) yadāśrauṣaṃ karṇam atyantaśūraṃ; hataṃ pārthenāhaveṣv apradhṛṣyam tasmin bhrātṝṇāṃ vigrahe deva guhye; tadā nāśaṃse vijayāya saṃjaya
147) yadāśrauṣaṃ droṇaputraṃ kṛpaṃ ca; duḥśāsanaṃ kṛtavarmāṇam ugram yudhiṣṭhiraṃ śūnyam adharṣayantaṃ; tadā nāśaṃse vijayāya saṃjaya
148) yadāśrauṣaṃ nihataṃ madrarājaṃ; raṇe śūraṃ dharmarājena sūta sadā saṃgrāme spardhate yaḥ sa kṛṣṇaṃ; tadā nāśaṃse vijayāya saṃjaya
149) yadāśrauṣaṃ kalahadyūtamūlaṃ; māyābalaṃ saubalaṃ pāṇḍavena hataṃ saṃgrāme sahadevena pāpaṃ; tadā nāśaṃse vijayāya saṃjaya
150) yadāśrauṣaṃ śrāntam ekaṃ śayānaṃ; hradaṃ gatvā stambhayitvā tad ambhaḥ duryodhanaṃ virathaṃ bhagnadarpaṃ; tadā nāśaṃse vijayāya saṃjaya
151) yadāśrauṣaṃ pāṇḍavāṃs tiṣṭhamānān; gaṅgā hrade vāsudevena sārdham amarṣaṇaṃ dharṣayataḥ sutaṃ me; tadā nāśaṃse vijayāya saṃjaya
152) yadāśrauṣaṃ vividhāṃs tāta mārgān; gadāyuddhe maṇḍalaṃ saṃcarantam mithyā hataṃ vāsudevasya buddhyā; tadā nāśaṃse vijayāya saṃjaya
153) yadāśrauṣaṃ droṇaputrādibhis tair; hatān pāñcālān draupadeyāṃś ca suptān kṛtaṃ bībhatsamaya śasyaṃ ca karma; tadā nāśaṃse vijayāya saṃjaya
154) yadāśrauṣaṃ bhīmasenānuyātena; aśvatthāmnā paramāstraṃ prayuktam kruddhenaiṣīkam avadhīd yena garbhaṃ; tadā nāśaṃse vijayāya saṃjaya
155) yadāśrauṣaṃ brahmaśiro 'rjunena muktaṃ; svastīty astram astreṇa śāntam aśvatthāmnā maṇiratnaṃ ca dattaṃ; tadā nāśaṃse vijayāya saṃjaya
156) yadāśrauṣaṃ droṇaputreṇa garbhe; vairāṭyā vai pātyamāne mahāstre dvaipāyanaḥ keśavo droṇaputraṃ; paraspareṇābhiśāpaiḥ śaśāpa
157) śocyā gāndhārī putrapautrair vihīnā; tathā vadhvaḥ pitṛbhir bhrātṛbhiś ca kṛtaṃ kāryaṃ duṣkaraṃ pāṇḍaveyaiḥ; prāptaṃ rājyam asapatnaṃ punas taiḥ
158) kaṣṭaṃ yuddhe daśa śeṣāḥ śrutā me; trayo 'smākaṃ pāṇḍavānāṃ ca sapta dvyūnā viṃśatir āhatākṣauhiṇīnāṃ; tasmin saṃgrāme vigrahe kṣatriyāṇām
159) tamasā tv abhyavastīrṇo moha āviśatīva māmsaṃjñāṃ nopalabhe sūta mano vihvalatīva me
160) ity uktvā dhṛtarāṣṭro 'tha vilapya bahuduḥkhitaḥ mūrcchitaḥ punar āśvastaḥ saṃjayaṃ vākyam abravīt
161) saṃjayaivaṃ gate prāṇāṃs tyaktum icchāmi māciram stokaṃ hy api na paśyāmi phalaṃ jīvitadhāraṇe
162) taṃ tathā vādinaṃ dīnaṃ vilapantaṃ mahīpatim gāvalgaṇir idaṃ dhīmān mahārthaṃ vākyam abravīt
163) śrutavān asi vai rājño mahotsāhān mahābalān dvaipāyanasya vadato nāradasya ca dhīmataḥ
164) mahatsu rājavaṃśeṣu guṇaiḥ samuditeṣu ca jātān divyāstraviduṣaḥ śakra pratimatejasaḥ
165) dharmeṇa pṛthivīṃ jitvā yajñair iṣṭvāpta dakṣiṇaiḥ asmiṁl loke yaśaḥ prāpya tataḥ kālavaśaṃ gatāḥ
166) vainyaṃ mahārathaṃ vīraṃ sṛñjayaṃ jayatāṃ varam suhotraṃ ranti devaṃ ca kakṣīvantaṃ tathauśijam
167) bāhlīkaṃ damanaṃ śaibyaṃ śaryātim ajitaṃ jitam viśvāmitram amitraghnam ambarīṣaṃ mahābalam
168) maruttaṃ manum ikṣvākuṃ gayaṃ bharatam eva ca rāmaṃ dāśarathiṃ caiva śaśabinduṃ bhagīratham
169) yayātiṃ śubhakarmāṇaṃ devair yo yājitaḥ svayam caityayūpāṅkitā bhūmir yasyeyaṃ savanākarā
170) iti rājñāṃ caturviṃśan nāradena surarṣiṇā putraśokābhitaptāya purā śaibyāya kīrtitāḥ
171) tebhyaś cānye gatāḥ pūrvaṃ rājāno balavattarāḥ mahārathā mahātmānaḥ sarvaiḥ samuditā guṇaiḥ
172) pūruḥ kurur yaduḥ śūro viṣvag aśvo mahādhṛtiḥ anenā yuvanāśvaś ca kakutstho vikramī raghuḥ
173) vijitī vīti hotraś ca bhavaḥ śveto bṛhad guruḥ uśīnaraḥ śatarathaḥ kaṅko duliduho drumaḥ
174) dambhodbhavaḥ paro venaḥ sagaraḥ saṃkṛtir nimiḥ ajeyaḥ paraśuḥ puṇḍraḥ śambhur devāvṛdho 'naghaḥ
175) devāhvayaḥ supratimaḥ supratīko bṛhadrathaḥ mahotsāho vinītātmā sukratur naiṣadho nalaḥ
176) satyavrataḥ śāntabhayaḥ sumitraḥ subalaḥ prabhuḥ jānu jaṅgho 'naraṇyo 'rkaḥ priya bhṛtyaḥ śubhavrataḥ
177) balabandhur nirāmardaḥ ketuśṛṅgo bṛhadbalaḥ dhṛṣṭaketur bṛhat ketur dīptaketur nirāmayaḥ
178) avikṣit prabalo dhūrtaḥ kṛtabandhur dṛḍheṣudhiḥ mahāpurāṇaḥ saṃbhāvyaḥ pratyaṅgaḥ parahā śrutiḥ
179) ete cānye ca bahavaḥ śataśo 'tha sahasraśaḥ śrūyante 'yutaśaś cānye saṃkhyātāś cāpi padmaśaḥ
180) hitvā suvipulān bhogān buddhimanto mahābalāḥ rājāno nidhanaṃ prāptās tava putrair mahattamāḥ
181) yeṣāṃ divyāni karmāṇi vikramas tyāga eva ca māhātmyam api cāstikyaṃ satyatā śaucam ārjavam
182) vidvadbhiḥ kathyate loke purāṇaiḥ kavi sattamaiḥ sarvarddhi guṇasaṃpannās te cāpi nidhanaṃ gatāḥ
183) tava putrā durātmānaḥ prataptāś caiva manyunā lubdhā durvṛtta bhūyiṣṭhā na tāñ śocitum arhasi
184) śrutavān asi medhāvī buddhimān prājñasaṃmataḥ yeṣāṃ śāstrānugā buddhir na te muhyanti bhārata
185) nigrahānugrahau cāpi viditau te narādhipa nātyantam evānuvṛttiḥ śrūyate putra rakṣaṇe
186) bhavitavyaṃ tathā tac ca nātaḥ śocitum arhasi daivaṃ prajñā viśeṣeṇa ko nivartitum arhati
187) vidhātṛvihitaṃ mārgaṃ na kaś cid ativartate kālamūlam idaṃ sarvaṃ bhāvābhāvau sukhāsukhe
188) kālaḥ pacati bhūtāni kālaḥ saṃharati prajāḥ nirdahantaṃ prajāḥ kālaṃ kālaḥ śamayate punaḥ
189) kālo vikurute bhāvān sarvāṁl loke śubhāśubhān kālaḥ saṃkṣipate sarvāḥ prajā visṛjate punaḥ kālaḥ sarveṣu bhūteṣu caraty avidhṛtaḥ samaḥ
190) atītānāgatā bhāvā ye ca vartanti sāṃpratam tān kālanirmitān buddhvā na saṃjñāṃ hātum arhasi
191) [s] atropaniṣadaṃ puṇyāṃ kṛṣṇadvaipāyano 'bravīt bhāratādhyayanāt puṇyād api pādam adhīyataḥ śraddadhānasya pūyante sarvapāpāny aśeṣataḥ
192) devarṣayo hy atra puṇyā brahma rājarṣayas tathā kīrtyante śubhakarmāṇas tathā yakṣamahoragāḥ
193) bhagavān vāsudevaś ca kīrtyate 'tra sanātanaḥ sa hi satyam ṛtaṃ caiva pavitraṃ puṇyam eva ca
194) śāśvataṃ brahma paramaṃ dhruvaṃ jyotiḥ sanātanam yasya divyāni karmāṇi kathayanti manīṣiṇaḥ
195) asat sat sad asac caiva yasmād devāt pravartate saṃtatiś ca pravṛttiś ca janmamṛtyuḥ punarbhavaḥ
196) adhyātmaṃ śrūyate yac ca pañca bhūtaguṇātmakam avyaktādi paraṃ yac ca sa eva parigīyate
197) yat tad yati varā yuktā dhyānayogabalānvitāḥ pratibimbam ivādarśe paśyanty ātmany avasthitam
198) śraddadhānaḥ sadodyuktaḥ satyadharmaparāyaṇaḥ āsevann imam adhyāyaṃ naraḥ pāpāt pramucyate
199) anukramaṇim adhyāyaṃ bhāratasyemam āditaḥ āstikaḥ satataṃ śṛṇvan na kṛcchreṣv avasīdati
200) ubhe saṃdhye japan kiṃ cit sadyo mucyeta kilbiṣāt anukramaṇyā yāvat syād ahnā rātryā ca saṃcitam
201) bhāratasya vapur hy etat satyaṃ cāmṛtam eva ca nava nītaṃ yathā dadhno dvipadāṃ brāhmaṇo yathā
202) hradānām udadhiḥ śreṣṭho gaur variṣṭhā catuṣpadām yathaitāni variṣṭhāni tathā bharatam ucyate
203) yaś cainaṃ śrāvayec chrāddhe brāhmaṇān pādam antataḥ akṣayyam annapānaṃ tat pitṝṃs tasyopatiṣṭhati
204) itihāsa purāṇābhyāṃ vedaṃ samupabṛṃhayet bibhety alpaśrutād vedo mām ayaṃ pratariṣyati
205) kārṣṇaṃ vedam imaṃ vidvāñ śrāvayitvārtham aśnute bhrūṇa hatyā kṛtaṃ cāpi pāpaṃ jahyān na saṃśayaḥ
206) ya imaṃ śucir adhyāyaṃ paṭhet parvaṇi parvaṇi adhītaṃ bhārataṃ tena kṛtsnaṃ syād iti me matiḥ
207) yaś cemaṃ śṛṇuyān nityam ārṣaṃ śraddhāsamanvitaḥ sa dīrgham āyuḥ kīrtiṃ ca svargatiṃ cāpnuyān naraḥ
208) catvāra ekato vedā bhārataṃ caikam ekataḥ samāgataiḥ surarṣibhis tulām āropitaṃ purā
mahattve ca gurutve ca dhriyamāṇaṃ tato 'dhikam
209) mahattvād bhāravattvāc ca mahābhāratam ucyate niruktam asya yo veda sarvapāpaiḥ pramucyate
210) tapo na kalko 'dhyayanaṃ na kalkaḥ; svābhāviko veda vidhir na kalkaḥ prasahya vittāharaṇaṃ na kalkas; tāny eva bhāvopahatāni kalkaḥ

Bagian 1 ; Bagian 2

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