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 Adi Parva
Translators Preface
Section 1
Section 2
Paushya Parva
Pauloma Parva
Astika Parva
Adivansavatarana Parva
Sambhava Parva
Jatugriha Parva
Hidimva-Vadha Parva
Vaka-Vadha Parva
Chaitraratha Parva
Swayamvara Parva
Vaivahika Parva
Viduragamana Parva
Rajya-Labha Parva
Arjuna-Vanavasa Parva
Subhadra-Harana Parva
Haranaharana Parva
Khandava-Daha Parva
 Translators Preface
The object of a translator should ever be to hold the mirror upto his author.
That being so, his chief duty is to represent so far as practicable the manner
in which his author's ideas have been expressed, retaining if possible at the
sacrifice of idiom and taste all the peculiarities of his author's imagery and
of language as well. In regard to translations from the Sanskrit, nothing is
easier than to dish up Hindu ideas, so as to make them agreeable to English
taste. But the endeavour of the present translator has been to give in the
following pages as literal a rendering as possible of the great work of
Vyasa. To the purely English reader there is much in the following pages
that will strike as ridiculous. Those unacquainted with any language but
their own are generally very exclusive in matters of taste. Having no
knowledge of models other than what they meet with in their own tongue,
the standard they have formed of purity and taste in composition must
necessarily be a narrow one. The translator, however, would ill-discharge
his duty, if for the sake of avoiding ridicule, he sacrificed fidelity to the
original. He must represent his author as he is, not as he should be to please
the narrow taste of those entirely unacquainted with him. Mr. Pickford, in
the preface to his English translation of the Mahavira Charita, ably defends
a close adherence to the original even at the sacrifice of idiom and taste
against the claims of what has been called 'Free Translation,' which means
dressing the author in an outlandish garb to please those to whom he is
introduced.

In the preface to his classical translation of Bhartrihari's Niti Satakam and

Vairagya Satakam, Mr. C.H. Tawney says, "I am sensible that in the present
attempt I have retained much local colouring. For instance, the ideas of
worshipping the feet of a god of great men, though it frequently occurs in
Indian literature, will undoubtedly move the laughter of Englishmen
unacquainted with Sanskrit, especially if they happen to belong to that class
of readers who revel their attention on the accidental and remain blind to
the essential. But a certain measure of fidelity to the original even at the risk
of making oneself ridiculous, is better than the studied dishonesty which
characterises so many translations of oriental poets."

We fully subscribe to the above although, it must be observed, the censure

conveyed to the class of translators last indicated is rather undeserved, there
being nothing like a 'studied dishonesty' in their efforts which proceed only
from a mistaken view of their duties and as such betray only an error of the
head but not of the heart. More than twelve years ago when Babu Pratapa
Chandra Roy, with Babu Durga Charan Banerjee, went to my retreat at
Seebpore, for engaging me to translate the Mahabharata into English, I was
amazed with the grandeur of the scheme. My first question to him was,--
whence was the money to come, supposing my competence for the task.
Pratapa then unfolded to me the details of his plan, the hopes he could
legitimately cherish of assistance from different quarters. He was full of
enthusiasm. He showed me Dr. Rost's letter, which, he said, had suggested
to him the undertaking. I had known Babu Durga Charan for many years
and I had the highest opinion of his scholarship and practical good sense.
When he warmly took Pratapa's side for convincing me of the practicability
of the scheme, I listened to him patiently. The two were for completing all
arrangements with me the very day. To this I did not agree. I took a week's
time to consider. I consulted some of my literary friends, foremost among
whom was the late lamented Dr. Sambhu C. Mookherjee. The latter, I
found, had been waited upon by Pratapa. Dr. Mookherjee spoke to me of
Pratapa as a man of indomitable energy and perseverance. The result of my
conference with Dr. Mookherjee was that I wrote to Pratapa asking him to
see me again. In this second interview estimates were drawn up, and
everything was arranged as far as my portion of the work was concerned.
My friend left with me a specimen of translation which he had received
from Professor Max Muller. This I began to study, carefully comparing it
sentence by sentence with the original. About its literal character there
could be no doubt, but it had no flow and, therefore, could not be perused
with pleasure by the general reader. The translation had been executed
thirty years ago by a young German friend of the great Pundit. I had to
touch up every sentence. This I did without at all impairing faithfulness to
the original. My first 'copy' was set up in type and a dozen sheets were
struck off. These were submitted to the judgment of a number of eminent
writers, European and native. All of them, I was glad to see, approved of
the specimen, and then the task of translating the Mahabharata into English
seriously began.

Before, however, the first fasciculus could be issued, the question as to

whether the authorship of the translation should be publicly owned, arose.
Babu Pratapa Chandra Roy was against anonymity. I was for it. The reasons
I adduced were chiefly founded upon the impossibility of one person
translating the whole of the gigantic work. Notwithstanding my resolve to
discharge to the fullest extent the duty that I took up, I might not live to
carry it out. It would take many years before the end could be reached.
Other circumstances than death might arise in consequence of which my
connection with the work might cease. It could not be desirable to issue
successive fasciculus with the names of a succession of translators
appearing on the title pages. These and other considerations convinced my
friend that, after all, my view was correct. It was, accordingly, resolved to
withhold the name of the translator. As a compromise, however, between
the two views, it was resolved to issue the first fasciculus with two prefaces,
one over the signature of the publisher and the other headed--'Translator's
Preface.' This, it was supposed, would effectually guard against
misconceptions of every kind. No careful reader would then confound the
publisher with the author.

Although this plan was adopted, yet before a fourth of the task had been
accomplished, an influential Indian journal came down upon poor Pratapa
Chandra Roy and accused him openly of being a party to a great literary
imposture, viz., of posing before the world as the translator of Vyasa's work
when, in fact, he was only the publisher. The charge came upon my friend
as a surprise, especially as he had never made a secret of the authorship in
his correspondence with Oriental scholars in every part of the world. He
promptly wrote to the journal in question, explaining the reasons there were
for anonymity, and pointing to the two prefaces with which the first
fasciculus had been given to the world. The editor readily admitted his
mistake and made a satisfactory apology.

Now that the translation has been completed, there can no longer be any
reason for withholding the name of the translator. The entire translation is
practically the work of one hand. In portions of the Adi and the Sabha
Parvas, I was assisted by Babu Charu Charan Mookerjee. About four forms
of the Sabha Parva were done by Professor Krishna Kamal Bhattacharya,
and about half a fasciculus during my illness, was done by another hand. I
should however state that before passing to the printer the copy received
from these gentlemen I carefully compared every sentence with the original,
making such alterations as were needed for securing a uniformity of style
with the rest of the work.

I should here observe that in rendering the Mahabharata into English I have
derived very little aid from the three Bengali versions that are supposed to
have been executed with care. Every one of these is full of inaccuracies and
blunders of every description. The Santi in particular which is by far the
most difficult of the eighteen Parvas, has been made a mess of by the
Pundits that attacked it. Hundreds of ridiculous blunders can be pointed out
in both the Rajadharma and the Mokshadharma sections. Some of these I
have pointed out in footnotes.

I cannot lay claim to infallibility. There are verses in the Mahabharata that
are exceedingly difficult to construe. I have derived much aid from the great
commentator Nilakantha. I know that Nilakantha's authority is not
incapable of being challenged. But when it is remembered that the
interpretations given by Nilakantha came down to him from preceptors of
olden days, one should think twice before rejecting Nilakantha as a guide.

About the readings I have adopted, I should say that as regards the first half
of the work, I have generally adhered to the Bengal texts; as regards the
latter half, to the printed Bombay edition. Sometimes individual sections, as
occurring in the Bengal editions, differ widely, in respect of the order of the
verses, from the corresponding ones in the Bombay edition. In such cases I
have adhered to the Bengal texts, convinced that the sequence of ideas has
been better preserved in the Bengal editions than the Bombay one.

I should express my particular obligations to Pundit Ram Nath Tarkaratna,

the author of 'Vasudeva Vijayam' and other poems, Pundit Shyama Charan
Kaviratna, the learned editor of Kavyaprakasha with the commentary of
Professor Mahesh Chandra Nayaratna, and Babu Aghore Nath Banerjee, the
manager of the Bharata Karyalaya. All these scholars were my referees on
all points of difficulty. Pundit Ram Nath's solid scholarship is known to
them that have come in contact with him. I never referred to him a difficulty
that he could not clear up. Unfortunately, he was not always at hand to
consult. Pundit Shyama Charan Kaviratna, during my residence at
Seebpore, assisted me in going over the Mokshadharma sections of the
Santi Parva. Unostentatious in the extreme, Kaviratna is truly the type of a
learned Brahman of ancient India. Babu Aghore Nath Banerjee also has
from time to time, rendered me valuable assistance in clearing my
difficulties.

Gigantic as the work is, it would have been exceedingly difficult for me to
go on with it if I had not been encouraged by Sir Stuart Bayley, Sir
Auckland Colvin, Sir Alfred Croft, and among Oriental scholars, by the late
lamented Dr. Reinhold Rost, and Mons. A. Barth of Paris. All these eminent
men know from the beginning that the translation was proceeding from my
pen. Notwithstanding the enthusiasm, with which my poor friend, Pratapa
Chandra Roy, always endeavoured to fill me. I am sure my energies would
have flagged and patience exhausted but for the encouraging words which I
always received from these patrons and friends of the enterprise.

Lastly, I should name my literary chief and friend, Dr. Sambhu C.

Mookherjee. The kind interest he took in my labours, the repeated
exhortations he addressed to me inculcating patience, the care with which
he read every fasciculus as it came out, marking all those passages which
threw light upon topics of antiquarian interest, and the words of praise he
uttered when any expression particularly happy met his eyes, served to
stimulate me more than anything else in going on with a task that
sometimes seemed to me endless.

Kisari Mohan Ganguli

Calcutta

*****
Section 1

Om! Having bowed down to Narayana and Nara, the most exalted male
being, and also to the goddess Saraswati, must the word Jaya be uttered.

Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the

Puranas, bending with humility, one day approached the great sages of rigid
vows, sitting at their ease, who had attended the twelve years' sacrifice of
Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics,
wishing to hear his wonderful narrations, presently began to address him
who had thus arrived at that recluse abode of the inhabitants of the forest of
Naimisha. Having been entertained with due respect by those holy men, he
saluted those Munis (sages) with joined palms, even all of them, and
inquired about the progress of their asceticism. Then all the ascetics being
again seated, the son of Lomaharshana humbly occupied the seat that was
assigned to him. Seeing that he was comfortably seated, and recovered from
fatigue, one of the Rishis beginning the conversation, asked him, 'Whence
comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell
me, who ask thee, in detail.'

Accomplished in speech, Sauti, thus questioned, gave in the midst of that

big assemblage of contemplative Munis a full and proper answer in words
consonant with their mode of life.

"Sauti said, 'Having heard the diverse sacred and wonderful stories which
were composed in his Mahabharata by Krishna-Dwaipayana, and which
were recited in full by Vaisampayana at the Snake-sacrifice of the high-
souled royal sage Janamejaya and in the presence also of that chief of
Princes, the son of Parikshit, and having wandered about, visiting many
sacred waters and holy shrines, I journeyed to the country venerated by the
Dwijas (twice-born) and called Samantapanchaka where formerly was
fought the battle between the children of Kuru and Pandu, and all the chiefs
of the land ranged on either side. Thence, anxious to see you, I am come
into your presence. Ye reverend sages, all of whom are to me as Brahma; ye
greatly blessed who shine in this place of sacrifice with the splendour of the
solar fire: ye who have concluded the silent meditations and have fed the
holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-
born), shall I repeat, shall I recount the sacred stories collected in the
Puranas containing precepts of religious duty and of worldly profit, or the
acts of illustrious saints and sovereigns of mankind?"

"The Rishi replied, 'The Purana, first promulgated by the great Rishi
Dwaipayana, and which after having been heard both by the gods and the
Brahmarshis was highly esteemed, being the most eminent narrative that
exists, diversified both in diction and division, possessing 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, 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 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; 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.

Vyasa hath fully represented the greatness of the house of Kuru, the
virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of
Kunti. The noble Rishi hath also described the divinity of Vasudeva, the
rectitude of the sons of Pandu, and the evil practices of the sons and
partisans of Dhritarashtra.

Vyasa executed the compilation of the Bharata, exclusive of the episodes

originally in twenty-four thousand verses; and so much only is called by the
learned as the Bharata. Afterwards, he composed an epitome in one hundred
and fifty verses, consisting of the introduction with the chapter of contents.
This he first taught to his son Suka; and afterwards he gave it to others of
his disciples who were possessed of the same qualifications. After that he
executed another compilation, consisting of six hundred thousand verses.
Of those, thirty hundred thousand are known in the world of the Devas;
fifteen hundred thousand in the world of the Pitris: fourteen hundred
thousand among the Gandharvas, and one hundred thousand in the regions
of mankind. Narada recited them to the Devas, Devala to the Pitris, and
Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in
this world they were recited by Vaisampayana, one of the disciples of
Vyasa, a man of just principles and the first among all those acquainted with
the Vedas. Know that I, Sauti, have also repeated one hundred thousand
verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk;
Bhimasena, its branches; the two sons of Madri are its full-grown fruit and
flowers; and its roots are Krishna, Brahma, and the Brahmanas.

Pandu, after having subdued many countries by his wisdom and prowess,
took up his abode with the Munis in a certain forest as a sportsman, where
he brought upon himself a very severe misfortune for having killed a stag
coupling with its mate, which served as a warning for the conduct of the
princes of his house as long as they lived. Their mothers, in order that the
ordinances of the law might be fulfilled, admitted as substitutes to their
embraces the gods Dharma, Vayu, Sakra, and the divinities the twin
Aswins. And when their offspring grew up, under the care of their two
mothers, in the society of ascetics, in the midst of sacred groves and holy
recluse-abodes of religious men, they were conducted by Rishis into the
presence of Dhritarashtra and his sons, following as students in the habit of
Brahmacharis, having their hair tied in knots on their heads. 'These our
pupils', said they, 'are as your sons, your brothers, and your friends; they are
Pandavas.' Saying this, the Munis disappeared.

When the Kauravas saw them introduced as the sons of Pandu, the
distinguished class of citizens shouted exceedingly for joy. Some, however,
said, they were not the sons of Pandu; others said, they were; while a few
asked how they could be his offspring, seeing he had been so long dead.
Still on all sides voices were heard crying, 'They are on all accounts
welcome! Through divine Providence we behold the family of Pandu! Let
their welcome be proclaimed!' As these acclamations ceased, the plaudits of
invisible spirits, causing every point of the heavens to resound, were
tremendous. There were showers of sweet-scented flowers, and the sound of
shells and kettle-drums. Such were the wonders that happened on the arrival
of the young princes. The joyful noise of all the citizens, in expression of
their satisfaction on the occasion, was so great that it reached the very
heavens in magnifying plaudits.

Having studied the whole of the Vedas and sundry other shastras, the
Pandavas resided there, respected by all and without apprehension from 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 of
Saradwan, he made the Kshatriyas kill each other in the terrific war that
ensued.'

"And Dhritarashtra hearing the ill news of the success of the Pandavas and
recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered
for a while and addressed to Sanjaya the following speech:--

'Attend, O Sanjaya, to all I am about to say, and it will not become thee to
treat me with contempt. Thou art well-versed in the shastras, intelligent and
endowed with wisdom. My inclination was never to war, not did I delight in
the destruction of my race. I made no distinction between my own children
and the children of Pandu. My own sons were prone to wilfulness and
despised me because I am old. Blind as I am, because of my miserable
plight and through paternal affection, I bore it all. I was foolish alter the
thoughtless Duryodhana ever growing in folly. Having been a spectator of
the riches of the mighty sons of Pandu, my son was derided for his
awkwardness while ascending the hall. Unable to bear it all and unable
himself to overcome the sons of Pandu in the field, and though a soldier,
unwilling yet to obtain good fortune by his own exertion, with the help of
the king of Gandhara he concerted an unfair game at dice.

'Hear, O Sanjaya, all that happened thereupon and came to my knowledge.

And when thou hast heard all I say, recollecting everything as it fell out,
thou shall then know me for one with a prophetic eye. When I heard that
Arjuna, having bent the bow, had pierced the curious mark and brought it
down to the ground, and bore away in triumph the maiden Krishna, in the
sight of the assembled princes, then, O Sanjaya I had no hope of success.
When I heard that Subhadra of the race of Madhu had, after forcible seizure
been married by Arjuna in the city of Dwaraka, and that the two heroes of
the race of Vrishni (Krishna and Balarama the brothers of Subhadra)
without resenting it had entered Indraprastha as friends, then, O Sanjaya, I
had no hope of success. When I heard that Arjuna, by his celestial arrow
preventing the downpour by Indra the king of the gods, had gratified Agni
by making over to him the forest of Khandava, then, O Sanjaya, I had no
hope of success. When I heard that the five Pandavas with their mother
Kunti had escaped from the house of lac, and that Vidura was engaged in
the accomplishment of their designs, then, O Sanjaya, I had no hope of
success. When I heard that Arjuna, after having pierced the mark in the
arena had won Draupadi, and that the brave Panchalas had joined the
Pandavas, then, O Sanjaya, I had no hope of success. When I heard that
Jarasandha, the foremost of the royal line of Magadha, and blazing in the
midst of the Kshatriyas, had been slain by Bhima with his bare arms alone,
then, O Sanjaya, I had no hope of success. When I heard that in their
general campaign the sons of Pandu had conquered the chiefs of the land
and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had
no hope of success. When I heard that Draupadi, her voice choked with
tears and heart full of agony, in the season of impurity and with but one
raiment on, had been dragged into court and though she had protectors, she
had been treated as if she had none, then, O Sanjaya, I had no hope of
success. When I heard that the wicked wretch Duhsasana, was striving to
strip her of that single garment, had only drawn from her person a large
heap of cloth without being able to arrive at its end, then, O Sanjaya, I had
no hope of success. When I heard that Yudhishthira, beaten by Saubala at
the game of dice and deprived of his kingdom as a consequence thereof,
had still been attended upon by his brothers of incomparable prowess, then,
O Sanjaya, I had no hope of success. When I heard that the virtuous
Pandavas weeping with affliction had followed their elder brother to the
wilderness and exerted themselves variously for the mitigation of his
discomforts, then, O Sanjaya, I had no hope of success.

'When I heard that Yudhishthira had been followed into the wilderness by
Snatakas and noble-minded Brahmanas who live upon alms, then, O
Sanjaya, I had no hope of success. When I heard that Arjuna, having, in
combat, pleased the god of gods, Tryambaka (the three-eyed) in the
disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I
had no hope of success. When I heard that the just and renowned Arjuna
after having been to the celestial regions, had there obtained celestial
weapons from Indra himself then, O Sanjaya, I had no hope of success.
When I heard that afterwards Arjuna had vanquished the Kalakeyas and the
Paulomas proud with the boon they had obtained and which had rendered
them invulnerable even to the celestials, then, O Sanjaya, I had no hope of
success. When I heard that Arjuna, the chastiser of enemies, having gone to
the regions of Indra for the destruction of the Asuras, had returned thence
successful, then, O Sanjaya, I had no hope of success. When I heard that
Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had
arrived at that country which is inaccessible to man then, O Sanjaya, I had
no hope of success. When I heard that my sons, guided by the counsels of
Karna, while on their journey of Ghoshayatra, had been taken prisoners by
the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope
of success. When I heard that Dharma (the god of justice) having come
under the form of a Yaksha had proposed certain questions to Yudhishthira
then, O Sanjaya, I had no hope of success. When I heard that my sons had
failed to discover the Pandavas under their disguise while residing with
Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of
success. When I heard that the principal men of my side had all been
vanquished by the noble Arjuna with a single chariot while residing in the
dominions of Virata, then, O Sanjaya, I had no hope of success. When I
heard that Vasudeva of the race of Madhu, who covered this whole earth by
one foot, was heartily interested in the welfare of the Pandavas, then, O
Sanjaya, I had no hope of success. When I heard that the king of Matsya,
had offered his virtuous daughter Uttara to Arjuna and that Arjuna had
accepted her for his son, then, O Sanjaya, I had no hope of success. When I
heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and
separated from his connections, had assembled yet an army of seven
Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard
Narada, declare that Krishna and Arjuna were Nara and Narayana and he
(Narada) had seen them together in the regions of Brahma, then, O Sanjaya,
I had no hope of success. When I heard that Krishna, anxious to bring about
peace, for the welfare of mankind had repaired to the Kurus, and went away
without having been able to 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 modes of fight in the field, did
not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of
success. When I heard that the Maharatha Sansaptakas of our army
appointed for the overthrow of Arjuna were all slain by Arjuna himself,
then, O Sanjaya, I had no hope of success. When I heard that our
disposition of forces, impenetrable by others, and defended by Bharadwaja
himself well-armed, had been singly forced and entered by the brave son of
Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our
Maharathas, unable to overcome Arjuna, with jubilant faces after having
jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no
hope of success. When I heard that the blind Kauravas were shouting for
joy after having slain Abhimanyu and that thereupon Arjuna in anger made
his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope
of success. When I heard that Arjuna had vowed the death of Saindhava and
fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no
hope of success. When I heard that upon the horses of Arjuna being
fatigued, Vasudeva releasing them made them drink water and bringing
them back and reharnessing them continued to guide them as before, then,
O Sanjaya, I had no hope of success. When I heard that while his horses
were fatigued, Arjuna staying in his chariot checked all his assailants, then,
O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the
race of Vrishni, after having thrown into confusion the army of Drona
rendered unbearable in prowess owing to the presence of elephants, retired
to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of
success. When I heard that Karna even though he had got Bhima within his
power allowed him to escape after only addressing him in contemptuous
terms and dragging him with the end of his bow, then, O Sanjaya, I had no
hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the
son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to
be slain, then, O Sanjaya, I had no hope of success. When I heard that the
celestial Sakti given by Indra (to Karna) was by Madhava's machinations
caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance,
then, O Sanjaya, I had no hope of success. When I heard that in the
encounter between Karna and Ghatotkacha, that Sakti was hurled against
Ghatotkacha by Karna, the same which was certainly to have slain Arjuna
in battle, then, O Sanjaya. I had no hope of success. When I heard that
Dhristadyumna, transgressing the laws of battle, slew Drona while alone in
his chariot and resolved on death, then, O Sanjaya, I had no hope of
success. When I heard that Nakula. the son of Madri, having in the presence
of the whole army engaged in single combat with the son of Drona and
showing himself equal to him drove his chariot in circles around, then, O
Sanjaya, I had no hope of success. When upon the death of Drona, his son
misused the weapon called Narayana but failed to achieve the destruction of
the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that
Bhimasena drank the blood of his brother Duhsasana in the field of battle
without anybody being able to prevent him, then, O Sanjaya, I had no hope
of success. When I heard that the infinitely brave Karna, invincible in battle,
was slain by Arjuna in that war of brothers mysterious even to the gods,
then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira,
the Just, overcame the heroic son of Drona, Duhsasana, and the fierce
Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that
the brave king of Madra 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.
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