Om. Let us honor Narayana. Let us honor Him, the most honorable Nara. Let us honor Her, the goddess called Saraswati. Jayatu Bhava!
One day, Ugrasrava, he who was also called “Sauti”, because he was the son of a Suta (the child of a Brahmin and a Kshatriya) named Lomaharshana, neared the great sages, the ones also called “maharishis” since they were great ascetics, and bowed humbly. Now, Ugrasrava was quite familiar with The Puranas, which were religious texts noted for their history of the cosmos, from its creation to its destruction, for their genealogies of kings, heroes, sages, and demigods, and for their descriptions of cosmology, philosophy, and geography .
The maharishis were sitting comfortably and had been participating in the sacrifice of Saunaka, a member of the Kulpati family. The sacrifice had been taking place in Naimisha Forest.
The ascetics wanted to hear Ugrasrava’s wondrous tales, so they soon began speaking to he who had come to the hermitage of those men who were dwelling in Naimisha Forest.
Once the holy men had welcomed him into their hermitage with as much respect as he deserved and once he had paid his respects to the sages (who were also called “munis” because they were ascetics) by putting his palms together, he asked to what degree they were exhibiting self-denial. The munis reseated themselves and Lomaharshana’s son humbly accepted the seat they offered him.
Now that he was sitting comfortably and well-rested, one rishi spoke first: “O lotus-eyed one called Sauti, where have you been? Where have your travels taken you? I ask you to reveal all.”
The eloquent one – the one called Sauti – the one seated before a large audience of introspective munis, gave a thorough, appropriate response that was considerate of their chosen path:
“I have heard the various, sacred, and wonderful tales told by Krishna, the one born on an island,- told in his work, ‘The Mahabharata.’ During the snake-sacrifice performed by the one of noble soul, Janamejaya, the sage whose birth was noble, Vaisampayana told them: ‘I’ve been in the presence of the supreme prince, the son of Parikṣit. I’ve wandered here and there, visiting many a body of holy water and many a holy shrine. I’ve been to the place the ones born twice, the Dwijas, call holy: Samantapanchaka.
(Now, Dwijas are the ones in the second phase of life. They are sophisticated men; no matter what they personally believe, they follow the law. To them, it is right versus wrong, a good deed or a bad one, an appropriate act or an inappropriate one, something to enjoy or not to enjoy.)
At that holy place, the sons of Kuru and the sons of Pandu fought each other; the rulers of the land swarmed on one side or the other. Then, seeking you, I arrived.
O honorable sages, each of you is Brahman (the cosmic principle) to me. You are truly blessed men who shine at this place of sacrifice with the splendor of the sun. You have taken a vow of silence and completed that vow. You have made offerings to the sacred flame. In spite of all this, here you sit without a care in the world. O Dwijas, what tales shall I tell you? The sacred tales from The Puranas which cover religious law, worldly goods, and the lives of noteworthy saints and kings?”
The rishi replied, “Tell us the tale first broadcast by Dwaipayana, a great rishi; tell us that tale a story that, once the gods and sages who know the cosmic principle, was elevated due to its supremacy. It varies in elocution and distribution, the morals are subtle but logical, it is a byproduct of The Vedas (the most ancient and sacred literary work known at that time; a collection of hymns, poems, and ceremonial formulas that represent the beliefs of several Aryan tribes. There are four major books that compose them), and it is holy. The language in the tale is sophisticated and the themes within come from other works. Other explanatory texts clarify it and the main themes of The Vedas are within it. In other words, we wish to hear the tale that is also known as ‘The Bharata’, the sacred story told by Vyasa, a wonderful being. It dissipates all fear of evil and this is what also occurred when Rishi Vaisampayana gladly told it as directed by its author during the snake-sacrifice of King Janamejaya.”
So Sauti said,
“First, I must pay my respects to the being that existed before time, Isana. Countless present offerings to this beloved, truly ever-pure being and this being that is also called Brahma. Brahma is perceptible and imperceptible, He exists and does not, He is the universe and He is separate from the universe that is both manifest and un-manifest, He created the noble and the ignoble, He is the ancient, honored, and tireless one, He is Vishnu, He is both good and goodness, He is worthy of total devotion, He is pure and perfect, He is Hari, He controls the senses, and He guides the moving and the still. Let me give voice to the sacred thoughts of noteworthy, sagacious Vyasa, doer of wondrous deeds whom all worship. This tale has been scribed, is currently being referenced for educational purposes, and will be spread worldwide by others in like kind. In the three parts of the world, it is known as a great source of knowledge and the Dwijas know it in its thorough and thorough but concise forms. The educated take delight in its flourishes of refined prose, its conversations involving both man and divinity, and its various poetic devices.
“Now, let me tell you about creation. The world was once dark and dull, blanketed in utter darkness, when the single source of creation came into existence – a great egg; the ever-abundant source of all created things. This egg – this seed – a thing created at the beginning of the age was called ‘Mahadivya’, which means ‘great divinity’. It was He of the true light called Brahma – the immortal one – the wondrous being beyond conception at all places at all times equally. This being is the unseen, obscure source whose nature is to both exist and not exist. From the egg came three rulers: Grandfather Brahma – He who rules creation and protects life itself (hence one of Brahma’s names, Prajapati), Suraguru (who taught the gods) and Sthanu (Shiva). After this, the twenty-one Prajapatis (divine creatures sprung from the mind of Brahma) appeared: Manu, Vasishtha and Parameshthi, the ten quite austere, meditating sons of King Prithu, the famous Prachetas, Daksha, and Daksha’s seven sons. After this, He whose nature is beyond conception all rishis know as well as the Viswedevas (the gods of The Vedas), the twelve Adityas (gods of the sun who represent the twelve months), the Vasus (gods of earthly and divine phenomena), the twin Aswins (twin sons sired by the sun-god who usher in the dawn and are the Devas’ physician), the Yakshas (nature spirits who protect treasures of the earth and of tree-roots), the Sadhyas (those who protect the rituals and prayers of great gods), the goblins (creatures that eat buried corpses and are truly despicable and wicked), the Guhyakas (guardians of Kubera’s treasures), and the Pitris (the creators of man; man’s ancestors). Once they had appeared, the wise, most holy Brahmins who were also rishis (Brahmarshis) appeared, followed by the numerous nobly-born men who chose to be rishis (Rajarishis, those known for their possession of all possible signs of nobility). After the Rajarishis and Brahmarishis appeared, water, the heavens, the earth, the air, the sky, and the points of the heavens appeared. It was then that the year, the season, the month, the fortnight, the day, and the night came to be. That is how all things known to man first appeared. That which is visible in the cosmos, whether it moves or does not – any created thing – will, when the world and the age ends, be mystifying once more. When each age begins, everything will be re-established. In nature, nothing matures out of season, does it not? Thus does the wheel that destroys all in this world, neither initially revolving nor halting,
"The Devas, the goodly beings upholding the realms of Brahma, Vishnu, and Shiva, had thirty-six-thousand-six-hundred-thirty-three children in all. Div, also known as Vivaswan, rules the sun, and his other names are: Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Each of these epithets was given to a child of the sun, and Mahya was the youngest son of the sun. The son of Mahya was Devavrata, the son of Devavrata was Suvrata, and the sons of Suvrata were Dasajyoti, Satajyoti, and Sahasrajyoti. Each of those sons sired many children; the first sired ten-thousand, the second one-hundred-thousand and the third a million. From this large group of offspring came six family lines: the line of Kuru, the line of Yadava, the line of Bharata, the line of Yayati, the line of Iksvaku, and the line of the Rajarishis. And so, countless generations were created; the world contained enough creatures and enough dwelling places.
“Within this book are the mysteries of The Vedas, yoga (focusing on uniting with the divine), vijnana dharma (right consciousness), artha (right accumulation of wealth), kama (corporal pleasure or amusing the senses) – within this book, treaties on dharma, artha, and kama are present; within this book, ethical laws for man as well as histories and lectures by way of one sruti (text from which we form our main laws) or another are present. Rishi Vyasa has seen all and all is present in its proper place. Rishi Vyasa published this great body of knowledge in both a detailed and an abridged form. In this world, the educated desire both the details and the shortened form. Where to begin? Some begin The Mahabharata with the initial invocation, others with the story of Astika, others with the story of Uparichara, and some Brahmins study the tale from beginning to end. When the foundations of the work are discussed, educated men prove their knowledge is multifaceted. Some of them are skilled clarifiers and others are skilled in memorization.
“Once the son of Satyavati had, by way of penitence and meditation, analyzed the immortal Veda, he wrote The Mahabharata, a sacred tale. Yes, when he who kept to strict vows who was an educated Brahmarishi, noble island-born Vyasa, child of Rishi Parasara, had finished composing this supreme tale, Brahma, the teacher who protected the law for the world, knowing how Rishi Dwaipayana worried, made a personal appearance before the rishi to please the saint and please the people. The groups of munis surrounded Vyasa. How surprised Vyasa was to see Brahma! Putting his palms together, he bowed before Brahma and asked that he be offered a seat. Vyasa circled He who is called Hiranyagarbha (a name meaning ‘golden egg’, a reference to the creation story) who was sitting on the noteworthy seat and stood near it. When Brahma, who is called Parameshthi because he is the supreme created one, asked him to, he sat down near His seat, full of warmth and smiling, joyful.
“Vyasa, truly glorious, told Parameshthi, ‘O divine Brahma, I have composed a truly respectable poem. I have clarified a mysterious body of knowledge (a Veda) as well as other subjects. The various rituals from The Upanishads, The Angas (different sections of The Vedas), the collected Puranas, what has happened, is happening, and will happen, why things decay, fear, disease, existence, and non-existence, beliefs, the varying ways of life, laws specific to each of the four castes, the respectability of The Puranas, a discussion of asceticism and what clerical students must do, the dimensions of the sun and moon, the planets, constellations, and stars, the length of each of the four ages, the Rig-, Sama-, and Yajur-Vedas; also The Adhyatma (studies on the higher self, Nyaya (logic) Orthoepy (proper pronunciation), how to treat diseases, charity, the rightful life and behaviors of a yogi, purposeful birth for divinities and human, places for pilgrims, sacred rivers, sacred mountains, sacred forests, the ocean, heavenly cities, eons, the art of war, the various nations and languages, the behavior of man, the spirit pervading all – it’s all there. But, who will write all this down?’ Brahma replied: ‘In the presence of the entire group of famous munis known for their holiness do I thusly pay my respects to you – you know divine mysteries and I know you’ve revealed sacred words from the time they first existed onward and spoken truth at all times. If you consider it a poem, a poem it shall be. Yet, no other poet’s work shall equal your own. Is the second occupation in life, a married family man, equal to the other three: being a celibate student, living in the forest as a hermit, and renouncing the world? What if Ganesh wrote it, O muni?’
“Now that Brahma had finished speaking to Vyasa, He returned home and Vyasa thought of Ganesh. Ganesh, He who removes all obstacles, prepared to answer the prayers of those who prayed to Him. He went to the place where Vyasa was seated just as soon as He was thought of. Once respect had been paid to Him and He had sat, Vyasa said: ‘O guide of the gods, now that I have The Mahabharata in my head and will soon retell it, I ask that You write it down.’ At this, Ganesh replied: ‘As long as my pen never stops moving, I shall transfer your thoughts to paper.’ Vyasa said to the divinity, ‘If You should hear anything that You do not understand, it is then that You should stop.’ Ganesh, agreeing to this, chanted: Om as he began to write. Vyasa began and it was as if he were knitting, making knots that were closer than close to one another. This was his pursuit—this is how he dictated the story – this was his commitment.
“I know eight-thousand-eight-hundred lines and so does Suka and perhaps Sanjaya. But, due to the hidden meanings, O muni, who can undo the closely knit, difficult slokas (pairs of lines containing sixteen syllables, each praising a divinity) therein? Though He knew all, Ganesh would pause whilst Vyasa thought of many, many other lines. The wisdom of The Mahabharata offers spiritual sight to the curious populous blinded by ignorance just as applying kohl opens the eyes. The sun rids gloom just as The Mahabharata quells lack of knowledge on faith, profit, pleasure, and spiritual liberation. A full moon’s soft light opens the buds of the water-lily like this Purana bathes the sruti with spiritual light and this, in turn, opens the mind. The lamp of history quells the gloom of ignorance, fully illuminating the magnificent dwelling place of disposition. The Mahabharata is like a tree since its table of contents is like a seed and its sections are a part of that tree. The sections called Pauloma and Astika (Parts II and III of Book I) are the root, the section called Sambhava (Part V of Book I) is the trunk, the sections called Sabha (Book II) and Aranya (Part I, Book III) are places to roost, the sections called Arani are the knitting knots, the books called Virata (Book IV) and Udyoga (Book V) are the pith, Bhishma (Book VI) is the main branch, Drona (Book VII) represents the leaves, Karna (Book VIII) represents the lovely flowers, Salya (Book IX) represents those blossoms’ perfume, the sections called Stri (Book XI) and Aishika are the refreshing shade, Santi (Book XII) is the mighty fruit, Aswamedha (Book XIV) the immortal sap, Asramavasika (Book XV) is its dwelling-place, and Mausala (Book XVI) epitomizes The Vedas and virtuous Brahmins truly respect it. Yes, the Mahabharata tree, something that always shall be like clouds in the sky, is that which all noteworthy poets turn to for nourishment. And what are the flowers and fruits of this tree that never stops bearing flowers or fruit? The tree none can destroy, not even an immortal, that is naturally pure and pleasant to the tongue?
“In the past, animate, virtuous Krishna, the island-borne, as ordered by Bhishma (Ganga’s wise son) and his mother, sired three sons, each one like fire, by Vichitravirya’s two wives. Those three sons were: Dhritarashtra, Pandu and Vidura. After he had raised them, he returned to his hermitage and returned to performing religious duties. Once those three sons had been born, had been raised, and had died, great Rishi Vyasa gave the story of The Mahabharata to the world. As requested by Janamejaya and thousands of Brahmins, he taught his student, Vaisampayana, one sitting nearby. The Sadasyas (officiates for sacrifices) sat near Rishi Vyasa and Rishi Vyasa told the story of The Mahabharata between sacrifices at times when he was encouraged to time and time again. Vyasa truly illustrated how great Kuru’s dynasty was, how virtuous Gandhari was, how wise Vidura was, and how steadfast Kunti was, yes, the noble rishi described how divine Vasudeva was, how noble Pandu’s dynasty was, and how wickedly the sons and allies of Dhritarashtra behaved. Vyasa put The Mahabharata together, but as for what took place in the original twenty-four-thousand verses, there is only so much the educated consider part of The Mahabharata. Vyasa created a version that was the essence of the tale – one-hundred-fifty verses and the table of contents. This version was given to his son, Suka, and then to his disciples (who were equally qualified to receive it). Then, another version was created which consisted of six-hundred-million verses. Of that number, half are known in the world of the Devas, one-hundred-million-five-hundred-thousand are known in the world of the Pitris, one-hundred-thousand less than in the Pitris’ world are known in the world of the Gandharvas (male nature-spirits married to Apsaras who sing for the gods and guard the Soma), and one-hundred-thousand are known to man. Narada recited the verses to the Devas, Devala recited them to the Pitris, and Suka recited them to the Gandharvas, Yakshas, and Rakshasas. Vaisampayana, one of Vyasa’s students who was righteous and first among those who knew The Vedas, was the first man to receive them. I, Sauti, have received one-hundred-thousand verses.
“Yudhishthira was like a great tree who was equal parts religion and virtue. Arjuna was his trunk, Bhimasena his branches, Madri’s two sons his matured fruit and flowers, and his roots were equal parts Krishna, Brahma, and the Brahmins. Now, Pandu, the stepfather of Yudhishthira, was a man who’d overthrown many countries, using wit or power to do so. Then, he had decided to live with munis in the forest and hunt. One day, Pandu spied a mating stag. Pandu decided that moment was the best time to slay it. Because of this sin, he would never sire children of his own, so, Pandu’s two wives were impregnated by gods: Dharma, Vayu, Shakra, and the twin Aswins. In this way, Pandu still upheld the law. When the five stepsons of Pandu came of age upon being raised by his two wives and living amongst ascetics amidst sacred groves and hermitages of religious men, they were brought by rishis before Dhritarashtra and his sons. Now, the five sons were Brahmacharis, that is, disciples, and their hair was knotted upon their heads. ‘Treat our disciples, the Pandavas, as if they were your sons, brothers, or friends,’ the rishis said and then disappeared. When the Kauravas (the sons of Dhritarashtra) heard this, those noteworthy men were joyous beyond joyous, but, some were doubtful. Were they truly his sons? By now, Pandu was long dead – how could these men be his sons? But, cries from all sides bid them welcome: How lucky we are to see the Pandavas! Bid them a hearty welcome! When the noise died down, praises from unseen spirits were heard that made the points of Heaven reverberate thunderously; perfumed blossoms fell and there were the sounds of blasted shells and booming kettle-drums. Yes, when the young princes arrived, awe-inspiring events occurred and the sounds of joy from the pleased people was so great that it reached the heavens, praise growing louder and louder. The Pandavas, having studied The Vedas and other diverse shastras (treaties that explain a theme; therefore, since a sruti is the holiest collection of sacred texts composed by way of divine revelation, the supreme shastra is a sruti and all shastras are srutis), stayed there, respected by all and completely at ease. The chief men were pleased with Yudhishthira’s purity, Arjuna’s bravery, Kunti’s humility in the presence of her betters, and the twins’ (Nakula and Sahadeva’s) humility. Everyone celebrated their noble courage.
“Sometime later, Arjuna earned Krishna at a Swayamvara (a virgin of marriageable age chooses a suitor publicly, sometimes guided by the result of a contest, resulting in an immediate wedding ceremony) whilst amidst a group of kings by performing a quite difficult feat of archery. This success led to his great respect as an archer. On the battlefield, he was difficult to face directly, as if he were the sun. Once Yudhishthira had defeated all neighboring princes and all tribal leaders, he was able to perform a Rajasuya for his oldest brother. This ceremony, performed after conquering kings from various realms and receiving their tributes, took place when a general invited the defeated kings to a sacrifice in which the victorious king was crowned emperor. Yudhishthira took the good advice of Vasudeva and the courageous duo of Bhimasena and Arjuna led to the deaths of Jarasandha, King of Magadha, and the prideful Chaidya. It was at this point that Yudhishthira was able to perform the great sacrifice, the Rajasuya, one in which the number of necessities, offerings, and awe-inspiring merits were ample.
“Duryodhana, who attended the Rajasuya, noted the great riches of the Pandavas scattered here and there as well as the offerings, precious stones, gold and jewels, the great number of cows, elephants, and horses, the mysterious textures, garments, and mantles, and the precious shawls, furs, and rugs made from the antelope-hide. This made Duryodhana jealous and more displeased than displeased. Noting the assembly hall that had been so elegantly constructed by the Asura (non-human being and enemy of heavenly beings) architect named Maya and had been built to resemble an assembly hall for the divine, Duryodhana’s temper flared. There were structural deceptions inside the hall that surprised and confused Duryodhana, much to the amusement of Bhimasena, and Bhimasena laughed at Duryodhana in Vasudeva’s presence like a low-born man. Dhritarashtra was told that his son was entertaining himself one way or another and enjoying various, expensive things but was also becoming miserable, listless, and pallid. Later on, out of love for his son, Dhritarashtra agreed that Duryodhana should play dice-games with the Pandavas. When he heard of this, Vasudeva was more furious than furious. But, though he was unhappy, he allowed the discord.
“Yes, he disregarded those gambling-games and all the other various, terrible, inexcusable acts the games caused. Indeed, he was behind the terrible war between Kshatriyas, the caste of warriors or kings, that Vidura, Bhishma, Drona, and Saradwan’s son Kripa advised should not be waged. Dhritarashtra, when he heard how the Pandavas had succeeded, which was sad news for him, remembered the decisions of Duryodhana, Karna, and Sakuni. After much thought, he told Sanjaya: ‘O Sanjaya, listen well and show me no disrespect. You truly know the shastras, are intelligent, and are wise. I did not choose to go to war and take no delight in the annihilation of my line. Pandava or Kaurava, I loved them all the same. I am old; my own children too often chose to be stubborn and to despise me. The love I have for my children as a father despite being in dire straits and suffering all this is blinding. Duryodhana is foolish, always growing more so, and I myself was a fool. My son saw how rich the mighty sons of Pandu were and he was ridiculed for being awkward whilst making his way to the assembly hall. Finding it unbearable and finding that he could not defeat the Pandavas in battle despite his martial skills, Duryodhana chose not to be a self-made man. No, he, with the ruler of Gandhara’s help, chose to cheat.
‘O Sanjaya, listen to what became of his cheating as best I know. Once you have listened to me, recalling each detail chronologically, you will realize my skills in clairvoyance. O Sanjaya, when I received word that Arjuna drew back his bow, hit the strange mark, and sent it to the ground, walking away triumphantly with the virginal Krishna in plain sight of the assembly of princes, I knew all was lost. When I heard that the one from the line of Madhu named Subhadra had been kidnapped and forced to marry by Arjuna in the city of Dwaraka – when the two brave ones from the line of Vrishni (the two brothers of Subhadra named Krishna and Balarama) did not protest the capture and happily went to Indraprastha – I knew all was lost, Sanjaya. When I heard that Arjuna used his divine arrow to stop Indra (Lord of the Gods) from sending a downpour and that he had pleased Agni by offering him Khandava Forest, then, O Sanjaya, I knew all was lost. When I heard that the Pandavas and the mother of a blended family, Kunti, had escaped the shellac-house – when I heard that Vidura was thoroughly involved in the success of their plans – I knew all was lost, O Sanjaya. When I heard that Arjuna had hit the mark in the arena and earned Draupadi – when I heard that the brave Panchalas had become the Pandavas’ allies – I knew all was lost, O Sanjaya. When I heard that the top member of the noble Magadha line, Jarasandha, one who stood amidst Kshatriyas like a fiery flame, had been slain in a battle with Bhima that used not a single weapon, I knew all was lost, O Sanjaya. When I heard that in executing their base operation the Pandavas had defeated the rulers of the land and performed a great Rajasuya, I knew all was lost, O Sanjaya. When I heard that Draupadi, whilst menstruating and wearing a single piece of cloth, had, voice choked with tears and heart full of agony, been dragged into court and treated like she had no one to protect her (though she had more than one guardian), I knew all was lost, O Sanjaya. When I heard that wicked, wretched Dushasana attempted to render her nude in her time of menstruation but the garment magically behaved like a bolt that was never without cloth, I knew all was lost, O Sanjaya. When I heard Yudhishthira, who’d lost to Saubala in a dice-game and had to surrender the realm as a result, was still served by his brothers, who were more powerful than powerful, I knew all was lost, O Sanjaya. When I heard that the virtuous Pandavas, weeping and troubled, had followed the eldest into the wilderness and done various things to ease his suffering, I knew all was lost, O Sanjaya. When I heard that the Snatakas and lofty-minded Brahmins (Brahmins who begged for a living) followed Yudhishthira into the wild, I knew all was lost, O Sanjaya. When I heard that Arjuna, having pleased the three-eyed ruler of the gods (Tryambaka) with his martial arts when disguised as a hunter and earned Pasupata, a great weapon, thereby, I knew all was lost, O Sanjaya. When I heard that righteous, famous Arjuna traveled to the realms of the divine and obtained divine weapons from Indra Himself, I knew all was lost, O Sanjaya. When I heard that after receiving these weapons Arjuna defeated the Kalakeyas and the Paulomas (who thought much of the wish they’d been granted that made them unable to be harmed by even a divinity), I knew all was lost, O Sanjaya. When I heard that he who disciplines enemies, Arjuna, had gone to Indra’s worlds to destroy the Asuras and returned victorious, I knew all was lost, O Sanjaya. When I heard that Bhima and the other sons and stepsons of Pritha (Kunti), along with Vaisravana, had arrived at the land no man can find, I knew all was lost, O Sanjaya. When I heard that my sons, taking the advice of Karna while on their journey of Ghoshayatra, had been taken prisoner by the Gandharvas and later set free by Arjuna, I knew all was lost, O Sanjaya. When I heard that Dharma (God of Justice) descended to earth in the guise of a Yaksha and questioned Yudhishthira, I knew all was lost, O Sanjaya. When I heard that my sons had not realized the Pandavas, disguised, were living with Draupadi in the realm of Virata, I knew all was lost, O Sanjaya. When I heard that my main allies had been defeated by noble Arjuna (who used one chariot and dwelt in Virata’s realm at the time), I knew all was lost, O Sanjaya. When I heard that the one from Madhu’s line named Vasudeva whose single step was the length of the world truly took interest in the well-being of the Pandavas, I knew all was lost, O Sanjaya. When I heard that the King of Matsya had offered his virtuous daughter Uttara to Arjuna and that Arjuna had welcomed her as a son, I knew all was lost, O Sanjaya. When I heard that Yudhishthira (who’d lost a dice-game, lost all his riches, been exiled and been separated from his family) had still managed to gather an army whose number was seven Akshauhinis (one such possessing 21,870 chariots, as many elephants, 65,610 warriors on horseback, and 109,350 infantrymen), I knew all was lost, O Sanjaya. When I heard Narada say that not only were Krishna and Arjuna really Nara and Narayana but that he had seen them together in the worlds of Brahma, I knew all was lost, O Sanjaya. When I heard that Krishna, anxious for peace and for the well-being of mankind, had gone to the Kurus but left them, his plan a failure, I knew all was lost, O Sanjaya. When I heard that Karna and Duryodhana had made plans to capture Krishna but he proved that the entire cosmos was within him, I knew all was lost, O Sanjaya. Pritha (Kunti), sorrowful, stood close to Krishna’s chariot when it was about to depart and he eased her suffering. I knew then, too, O Sanjaya, that all was lost. When I heard that Vasudeva and Bhishma (Santanu’s son) advised the Pandavas and that Drona (Bharadwaja’s son) blessed them, I knew all was lost, O Sanjaya. When Karna told Bhishma he would not fight if Bhishma was fighting and abandoned the army, I knew all was lost, O Sanjaya. When I heard of the merging of Vasudeva, Arjuna, and the immeasurably powerful bow named Gandiva (a trio of terrible power), I knew all was lost, O Sanjaya. When I heard that Arjuna, mounted on his chariot, was overcome with regret and ready to fall but Krishna revealed he had all worlds within him, I knew all was lost, O Sanjaya. When I heard that he who rendered enemies isolated, Bhishma, slew ten-thousand charioteers daily on the battlefield but not one Pandava had fallen to him, I knew all was lost, O Sanjaya. When I heard that Ganga’s righteous son Bhishma knew how he would like to be defeated in battle and that the Pandavas had happily obliged him, I knew all was lost, O Sanjaya. When I heard that Arjuna, having set Sikhandinin front of him in his chariot, had wounded the ever-courageous and invincible-in-battle Bhishma, I knew all was lost, O Sanjaya. When I heard that the elderly, heroic Bhishma, having reduced the numbers of Shomakas from great to few, was now covered in wounds here and there all over his body and lay on an arrow-bed, I knew all was lost, O Sanjaya. When I heard that when Bhishma lay on the ground, parched, Arjuna, as requested, sent an arrow into the ground and quenched his thirst thereby, I knew all was lost, O Sanjaya. When Vayu, Indra, and Surya allied themselves so Kunti’s sons would succeed – when the carnivores’ presence symbolized bad luck – I knew all was lost, O Sanjaya. When Drona, the wondrous warrior, displayed various fighting styles in battle but did not slay one superior Pandava, I knew all was lost, O Sanjaya. When I heard that the maharatha Sansaptakas (those from the Trigarta realm each with the power of a maharatha unafraid of death) of our army set aside to defeat Arjuna were instead slain by him, I knew all was lost, O Sanjaya. When I heard that our formally arranged forces none could penetrate that the well-armed Bharadwaja was a part of had been forcibly entered by the brave son of Subhadra and no other, I knew all was lost, O Sanjaya. When I heard that our maharathas, those who can fight ten-thousand archers simultaneously and are both masters of martial arts and weapons, had been unable to defeat Arjuna but their faces had beamed when they all surrounded and slew Abhimanyu, who was only a boy, I knew all was lost, O Sanjaya. When I heard that the ignorant Kauravas were celebrating the death of Abhimanyu and that an angry Arjuna was making a speech about Saindhava (which would later become famous), I knew all was lost, O Sanjaya. When I heard Arjuna had vowed to kill Saindhava and kept that promise with enemies surrounding him, I knew all was lost, O Sanjaya. When I heard that Arjuna’s horses became exhausted and Vasudeva unharnessed them, made them drink water, brought them back, and reharnessed them, guiding them as per usual, I knew all was lost, O Sanjaya. When I heard that Arjuna, despite his horses’ exhaustion, remained in his chariot and put a stop to his attackers, I knew all was lost, O Sanjaya. When I heard that the one from Vrishni’s line named Yuyudhana had rendered chaotic Drona’s army by way of elephants, an army whose power was intolerable, and then gone to where Krishna and Arjuna were for rest, I knew all was lost, O Sanjaya. When I heard Karna, despite having Bhima within his clutches, let him go after merely scorning him and dragging him with his bow-tip, I knew all was lost, O Sanjaya. When I heard that it took six men: Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant King of Madra (Salya) to slay Saindhava, I knew all was lost, O Sanjaya. When I heard that divine Sakti, which Indra gave to Karna, was hurled, as Madhava planned, at the fearsome-looking Rakshasa named Ghatotkacha, I knew all was lost, O Sanjaya. When I heard that when Karna met Ghatokacha in battle, Sakti was hurled at the latter by Karna and Sakti could have surely slain Arjuna in battle, I knew all was lost, O Sanjaya. When I heard that Dhristadyumna was proven dishonest in battle by slaying Drona, one alone in his chariot and eager for death, I knew all was lost, O Sanjaya. When I heard that Nakula, Madri’s son, having, in the presence of the entire army, fought Drona’s son alone and, proving he was his challenger’s equal, drove his chariot around in circles, I knew all was lost, O Sanjaya. When Drona died and his son used Narayana improperly and failed to destroy the Pandavas, I knew all was lost, O Sanjaya. When I heard that Bhimasena, with no one to stop him, drank his brother Dushasana’s blood in battle, I knew all was lost, O Sanjaya. When I heard that the ever-brave Karna had been slain by Arjuna in battle, the battle between brothers even the gods found strange, I knew all was lost, O Sanjaya. When I heard that righteous Yudhishthira overpowered the heroic son of Drona, Dushasana, and fierce Kritavarman, I knew all was lost, O Sanjaya. When I heard that the brave King of Madra, who always egged Krishna on in battle, had been slain by Yudhishthira, I knew all was lost, O Sanjaya. When I heard that the wicked sorcerer, Suvala, the one behind the games and the feud, had been slain in battle by Sahadeva, the adopted son of Pandu, I knew all was lost, O Sanjaya. When I heard that Duryodhana, exhausted, had entered a lake and sheltered himself within it alone, utterly weak and without his chariot, I knew all was lost, O Sanjaya. When I heard that the Pandavas went to the lake with Vasudeva and stood on the shore, deriding my son, one who found affronts intolerable, I knew all was lost, O Sanjaya. When I heard that whilst my son strangely circled this way and that to attack or defend in a club-battle he was unfairly slain (Krishna advising him to be slain at that), I knew all was lost, O Sanjaya. When I heard that Drona’s son and some others slew the Panchalas and sons of Draupadi in their sleep and thereby committed a terrible, infamous crime, I knew all was lost, O Sanjaya. When I heard that Aswatthaman, whilst being chased by Bhimasena, sent that supreme weapon (Aishika) and damaged Uttara’s unborn child, I knew all was lost, O Sanjaya. When I heard that Brahmashira was sent by Aswatthaman but repelled by Arjuna by way of a weapon he’d chanted the word: Sasti to – when Aswatthaman had to give up the jewel-like growth that sat upon his head – I knew all was lost, O Sanjaya. When I heard that because Virata’s daughter’s embryo had been harmed by Aswatthaman when he used his mighty weapon, Dwaipayana and Krishna had cursed him, I knew all was lost, O Sanjaya.
‘I sigh in pity for Gandhari, for she lost her children, grandchildren, parents, brothers, and relatives. The Pandavas performed a difficult task – winning their kingdom back without one challenger. Oh, three on our side and seven on the Pandavas’ were the few survivors. It was a terrible conflict that wiped out eighteen Akshauhinis of Kshatriyas! Darkness is all around me and I feel faint. I’m losing consciousness and my mind is elsewhere, O son of a Suta.’
“Dhritarashtra, bewailing his fate thusly, felt truly overwhelmingly tormented. For some time, he was senseless, but, upon coming to, continued speaking to Sanjaya: ‘Now that all this has occurred, O Sanjaya, let me now end my life. Why value life any longer?’
Sanjaya, the wise son of Gavalgana, then replied to the troubled world leader who spoke thusly, regretful, heaving a sigh like a snake and being harshly critical time and time again: ‘You have heard, O king, about the great, powerful men Vyasa and wise Narada spoke of who did great things. The great men were born into magnificent royal families, shone due to their noteworthy qualities, knew how to use divine weaponry, and had the same signs of glory as Indra Himself. They took over the world by being just and performed sacrifices with appropriate offerings to Brahmins. They became known the world over and, one day, passed on. Their names were: Saivya, brave Maharatha, the great conqueror named Srinjaya, Suhotra, Rantideva, the truly glorious Kakshivanta, Valhika, Damana, Saryati, Ajita, Nala, he who destroyed enemies named Viswamitra, the truly strong Amvarisha, Marutta, Manu, Ikshaku, Gaya, Bharata, the son of Dasaratha named Rama, Sasavindu, Bhagiratha, the truly fortunate Kritavirya, Janamejaya, and the doer of good deeds who made sacrifices named Yayati. Yayati’s assistants during those sacrifices were the divinities; all over the world (both the civilized portions and the uncivilized), one can still see where he positioned his sacrifice-altars and sacrifice-posts. These twenty-four kings were spoken of in the past by divine Rishi Narada to Saivya when Saivya was truly troubled over losing his children. Now, there have been other kings even greater than the twenty-four; each was a might charioteer with a noble mind who shone due to possession of all noteworthy qualities. They were: Puru, Kuru, Yadu, Sura, the truly glorious Viswasrawa, Anuha, Yuvanaswu, Kakutstha, Vikrami, Raghu, Vijava, Virihorta, Anga, Bhava, Sweta, Vripadguru, Usinara, Sataratha, Kanka, Duliduha, Druma, Dambhodbhava, Para, Vena, Sagara, Sankriti, Nimi, Ajeya, Parasu, Pundra, Sambhu, holy Devavridha, Devahuya, Supratika, Vrihadratha; Mahatsaha, Vinitatma, Sukratu, Nala (ruler of the Nishadas), Satyavrata, Santabhaya, Sumitra, Chief Subala, Janujangha, Anaranya, Arka, Priyabhritya, Chuchivrata, Balabandhu, Nirmardda, Ketusringa, Brhidbala, Dhrishtaketu, Brihatketu, Driptaketu, Niramaya, Abikṣit, Chapala, Dhurta, Kritbandhu, Dridheshudhi, Mahapuranasambhavya, Pratyanga, Paraha and Sruti. There are others, O chief. Other kings; other kings; hundreds upon hundreds are named; thousands upon thousands are named; millions upon millions are named. They are quite powerful and wise princes who had much to please them but one day passed on, just like your sons. The ones they name performed heavenly deeds and were brave, charitable, magnanimous, devout, honest, pure, simple, and merciful; past records written by holy, truly educated bards make them known. They too, though naturally possessive of all goodly virtues, passed on. Your sons were wicked, hot-tempered, greedy, and of evil nature. You, on the other hand, O cherished one (hence, your name: Bharata), know the shastras, and are intelligent and wise. He whose comprehension is based in them never enters dire straits. O prince, you know Fate can be kind and it can be cruel. So, why worry for your children in a way that ill-suits you? What shall be shall be and it ill-suits you to grieve for this fact of life. That which Fate decrees cannot be changed by some wise deed. Fate provides us with a path we cannot depart from. What exists or does not – whether there is pleasure or pain – is all up to Time. Time creates and destroys all. Time sets a creature alight and then extinguishes the flame. The three worlds over, any goodly or bad condition is due to Time. Time is that which shortens all and recreates all. When all things sleep, Time is awake. Yes, Time is unconquerable and can pass over all without anything holding it back. If you know that Time’s children are Past, Present, and Future, why lose your senses in an ill-fitting manner?’
“The son of Gavalgana, having thusly soothed King Dhritarashtra, he who was overcome by grief for his sons, brought that king peace of min
Now, the island-born one, on this theme, composed a holy Upanishad (a treaty on philosophy elaborating on The Vedas) that was proclaimed to the world by the educated, divine bards in the ancient texts (Puranas) they composed. It says: ‘To study The Mahabharata is to be pious. A devotee who reads just one foot of it is purged of all sin. In the text, Devas, Devarshis (divine sages who are also demigods dwelling in the gods’ realm), and utterly pure Brahmarishis who did good deeds are spoken of as are Yakshas and great Uragas (snakes of the underworld), who are also called Nagas. Also within this work is a description of the immortal Vasudeva, he who possesses the six qualities (knowledge, power, strength, wealth, heroics, and effulgence), he who is true and just, he who is pure and holy, he who is immortal Brahman, he who is the supreme soul and true, constant light, he whose divine deeds are spoken of by the wise and educated, and he from whom proceeds the cosmos (which does and does not exist). Within this work are laws on creation, progression, birth, death, and rebirth. In this work is a discussion on Adhyatma, the ruling spirit of Nature composed of the five elements’ qualities. In this work is also a description of that which is called Purusha (the higher self pervading the cosmos; some say divinities are avatars of Purusha) and Purusha is beyond descriptors like ‘unseen.’ In this work is that which supreme Yatis, those who renounce, free from the common destiny, which are blessed with the ability to meditate and are austere when they plan or act see within their hearts like looking at a reflection in a mirror.
“If a devotee focused on piety who always behaves virtuously reads this part, he is purged of all sin. A devotee who always hears this part of The Mahabharata entitled ‘An Introduction’, from the beginning will never come upon hard times. He who retells any part of ‘An Introduction’ at dawn and dusk is purged of sins committed during the day or night. This part, the major part of The Mahabharata, is both truth and nectar. Butter is the most important ingredient in curd, a Brahmin is the most important biped, the Aranyaka (expository writings on The Vedas) is the most important part of The Vedas, nectar is the best kind of medicine, the sea is the best body of water, and a cow is the best quadruped; The Mahabharata is the best story. He who reads even one foot of The Mahabharata to Brahmins during a Sradha (a ritual performed to honor late ancestors) will have his supply of offerings of food and drink to the spirits of his ancestors never run out. History and The Puranas help illustrate, however, this work avoids the poorly educated. The educated man who retells others Vyasa’s work will be truly rewarded. Perhaps such sins as feticide will be atoned by reading it. It may without doubt destroy even the sin of killing the embryo and the like. Methinks he who is as pure as the moon and reads this holy section reads the whole Mahabharata. He who hears this sacred text respectfully each day will live a long life, gain fame, and ascend into Heaven. In the past, when The Vedas and The Mahabharata were weighed by divinities who had gathered to do so, the latter weighed more than even the four Vedas and their mysteries, so that is why this work is called The Mahabharata, for it means ‘the great and cherished.’ It is respected as the largest and the most significant, so that is also why it is called ‘the great and cherished.’ He who knows the meaning of this book is purged of all sin. Please note that Tapa (austere planning or behaving) is harmless as are Vedic laws pertaining to tribesmen and working to gain wealth. However, inappropriate austerity when planning or behaving, abusing such laws, and inappropriate acquisition of wealth are all evil means.”