The Great Epic of the Bhārata dynasty 1.1: atha prathamo'dhyāyaḥ

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.'

Once the son of the Sūta, bowing low in humility,
approached the seers of Brahman of strict vows as they sat together.

When he arrived at that hermitage, the ascetics dwelling in the Naimiṣa forest
gathered around him there to hear wondrous tales.

Having greeted all those sages with joined palms,
he inquired after the increase of their ascetic power, and was welcomed in turn by the virtuous.

Then, when all those ascetics were seated,
Lomaharṣaṇa's son humbly took the seat pointed out to him.

Seeing him comfortably seated and rested,
a seer there questioned him, introducing the conversation:

From where have you come, Sauti, and where have you spent this / time, lotus-petal-eyed one? Tell this to me who asks.

"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 various, highly sacred tales told by Kṛṣṇa Dvaipāyana,
which were also duly narrated by Vaiśaṃpāyana—

having heard those [tales] of wondrous import concerning the Mahābhārata,
and having wandered around many sacred bathing places and temples,

I went to that sacred region frequented by the twice-born, known as Samantapañcaka,
where of old the battle took place
between the Pāṇḍavas, the Kurus, and all the rulers of the earth.

Longing to see you, I have come from there into your presence here.
Long-lived ones, I regard you all as identified with Brahman.

At this sacrifice, fortunate ones possessing the splendor of the sun and fire,
having bathed, pure, having recited your prayers, your fires offered into,
you sit at ease, O twice-born; what shall I tell?"

"Sacred tales based on the Purāṇas, or founded on dharma,
or the history of kings and great-souled seers?"

"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?'

"Of that supreme narrative, diverse in words and sections,
endowed with subtle meaning and logic, and adorned with the meanings of the Vedas,

the holy epic of the Bhāratas, possessing text and meaning,
refined, divine, and amplified by various treatises,

which Vaiśaṃpāyana, that seer, duly recited with pleasure
to King Janamejaya at the sacrificial session by Dvaipāyana's command—

we wish to hear that collection of Vyāsa of wondrous deeds,
equal to the four Vedas, righteous, and dispelling the fear of sin."

"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.

Having bowed to that which is nonexistent and existent, the universe, beyond the existent and nonexistent,
the creator of the higher and the lower, the ancient, supreme, and imperishable,

auspicious, auspiciousness itself, Viṣṇu, the choicest, sinless, pure,
Hṛṣīkeśa, the guru of the moving and unmoving, Hari,

I shall proclaim the entire thought of the great seer of boundless splendor,
the great-souled Vyāsa, who is revered here in all the world.

Some poets have related this epic, others are relating it now,
and yet others will relate it likewise on the earth.

This great knowledge is established in the three worlds,
and it is preserved by the twice-born in detail and in summary.

Adorned with auspicious words, both divine and human usages,
and endowed with various poetic meters, it is dear to the wise.

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.

At the beginning of the yuga, they speak of that great divine cause,
in which is heard that true, eternal light, Brahman,

wondrous and unthinkable, identical everywhere,
unmanifest, the subtle cause, which is of the nature of the existent and the nonexistent;

from which was born the Grandfather, the one lord Prajāpati,
Brahmā, the guru of the gods, Sthāṇu, Manu, Ka, and Parameṣṭhin;

and the son of Pracetas, Dakṣa, and the seven sons of Dakṣa;
then were born the twenty-one lords of creatures;

and the Puruṣa of immeasurable self, whom all the seers know,
and the Viśvedevas, the Ādityas, the Vasus, and the two Aśvins,

the Yakṣas, Sādhyas, Piśācas, Guhyakas, and the ancestors;
from that were produced the wise, disciplined, stainless seers of Brahman,

and many royal seers endowed with all virtues;
the waters, heaven, earth, wind, intermediate space, and the directions;

the year, the seasons, months, fortnights, day and night in succession,
and whatever else exists—all that arose with the world as its witness.

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.

Just as the various signs of the seasons are seen
as the seasons recur, so are states of existence at the beginning of the yugas.

Thus this wheel, without beginning or end, causing the destruction of beings,
revolves continually in the world without origin or cessation.

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 son of Dyu was Bṛhadbhānu, Cakṣus, Ātman, Vibhāvasu,
Savitṛ, Ṛcīka, Arka, Bhānu, Āśāvaha, and Ravi.

These were all sons of Vivasvat, and Mahya was the youngest among them;
Devabhrāj was his son, and from him Subhrāj is remembered [to have come].

And Subhrāj had three sons, possessing offspring and deeply learned:
Daśajyotis, Śatajyotis, and the self-possessed Sahasrajyotis.

Ten thousand sons belonged to the great-souled Daśajyotis;
and ten times as many were the sons of Śatajyotis here.

The sons of Sahasrajyotis were ten times more than that.
From them came this lineage of the Kurus, and of the Yadus, and of Bharata,

and the lineage of Yayāti and Ikṣvāku, and of the royal seers on all sides;
many lineages arose, and the creations of beings in detail,

all the places of beings, and the threefold secret doctrine,
the application of the Veda together with knowledge, and dharma, profit, and pleasure.

The treatises on dharma, pleasure, and profit, and various sciences,
and the rules for the course of worldly life arose, [all which] the seer beheld.

Histories together with their commentaries, and the various Vedic scriptures:
everything is reviewed here; the definition of the text has been stated.

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.

Some Brahmins correctly study the Bhārata beginning from Manu,
others from Āstīka, and others from Uparicara.

The wise illuminate the diverse knowledge of the collection;
some are skilled at explaining it, and others at retaining the text.

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.'

"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.

Of old, the powerful Kṛṣṇa Dvaipāyana begot on the field of Vicitravīrya
the three Kauravas, like the three sacrificial fires.

Having fathered Dhṛtarāṣṭra, Pāṇḍu, and Vidura,
the wise one went back to his hermitage for ascetic practice.

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.

Being questioned by Janamejaya and by brāhmaṇas by the thousands,
he instructed his pupil Vaiśaṃpāyana, who was seated nearby:

Seated with the members of the assembly, urged again and again
during the intervals between the sacrificial rites, he recited the Bhārata.

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.

The majesty of Vāsudeva and the truthfulness of the Pāṇḍavas,
and the wicked conduct of Dhṛtarāṣṭra's sons, the venerable seer declared.

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.

Then further, the seer made a summary of one hundred and fifty [verses],
an index chapter of the narratives along with the books.

This Dvaipāyana first taught to his son Śuka;
then the lord gave it to other suitable pupils.

Nārada recited it to the gods, Asita Devala to the ancestors;
and Śuka recited it to the gandharvas, yakṣas, and rākṣasas.

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.

Yudhiṣṭhira is a great tree made of dharma; Arjuna is its trunk; Bhīmasena its branches;
the two sons of Mādrī are its abundant flowers and fruits; the root is Kṛṣṇa, Brahman, and the brāhmaṇas.

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.

At the death [of the deer] during copulation, he met with severe distress;
there begins the course of conduct and rites for the sons of Pṛthā from their birth onwards,

and the two mothers' recourse to the secret doctrine of dharma,
with respect to Dharma, Vāyu, Śakra, and the two divine Aśvins.

Reared together with ascetics, protected by their two mothers
in sacred, holy forests and in the hermitages of great ones,

and then brought by the seers in person to Dhṛtarāṣṭra's sons—
children, handsome, with matted hair, students of the Veda—

"These are your sons, brothers, pupils, and friends;
these are the Pāṇḍavas"—having said this, the sages then vanished.

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.

Some said, "These are not his"; others said, "These are his";
"When Pāṇḍu died long ago, how could they be his?" said others.

"Welcome by all means, by good fortune we see Pāṇḍu's offspring!
Let welcome be said!"—such voices were heard on all sides.

When that sound subsided, resounding through all the directions,
a tumultuous noise arose from invisible beings.

A shower of flowers, auspicious fragrances, and the sounds of conches and drums
occurred at the entrance of the sons of Pṛthā; that was like a wonder.

And from delight at that, born of the joy of all the citizens,
a great sound arose there, touching the sky and increasing their fame.

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.

By Kuntī's service to her elders, and by the modesty of the twins,
and by the quality of their valor, the entire world was pleased.

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.

From then on, in this world he was revered by all archers,
and even in battles he was difficult to look upon, like the sun.

Having conquered all the kings and all the great multitudes,
Arjuna brought to the king the great sacrifice, the Rājasūya.

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.

Through the good counsel of Vāsudeva and the strength of Bhīma and Arjuna,
having caused Jarāsaṃdha and the king of Cedi, proud of his strength, to be slain,

tributes came from all sides to Duryodhana:
gems, gold, jewels, and wealth of cattle, elephants, and horses.

Seeing that fortune of the Pāṇḍavas thus flourishing then,
a very great anger arose in him, born of envy.

And seeing the assembly hall, resembling a heavenly chariot,
well-fashioned by Maya and presented to the Pāṇḍavas, he burned with grief,

where he was laughed at, stumbling as if in bewilderment,
in the sight of Vāsudeva, by Bhīma, as if he were base-born.

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.'

Then Dhṛtarāṣṭra, fond of his son, assented to the game of dice;
hearing of it, the anger of Vāsudeva became great.

He was not well-pleased in mind, yet he approved the disputes;
he overlooked the dreadful misdeeds, the gambling and the rest, as they grew.

Setting aside Vidura, Droṇa, Bhīṣma, and Kṛpa Śāradvata,
the kṣatriyas slaughtered one another in that tumultuous conflict.

"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.

[Dhṛtarāṣṭra said:]
"My mind is not set on conflict, nor do I rejoice in the destruction of the Kurus;
I make no distinction between my own sons and the sons of Pāṇḍu.

Devoted to anger, my sons censure me in my old age;
and I, sightless, out of pity and love for my son, bear it;
and I follow senseless Duryodhana as he errs.

Having seen the fortune of the mighty son of Pāṇḍu at the Rājasūya,
and having received that mockery on seeing the ascent to the hall,

impatient, unable to conquer the Pāṇḍavas himself in battle,
and lacking energy to attain fortune, like a non-kṣatriya,
together with the king of Gāndhāra he deliberated upon the fraudulent game of 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, drawing the wondrous bow, the target was pierced and brought down to earth,
and Kṛṣṇā was won while all the kings looked on, then I had no hope of victory, Saṃjaya.

When I heard that Subhadrā, the Mādhavī, was violently carried off in Dvārakā by Arjuna,
and the two Vṛṣṇi heroes went to Indraprastha, then I had no hope of victory, Saṃjaya.

When I heard that the king of the gods poured down rain and was warded off by Arjuna with divine arrows,
and Agni was thus gratified in the Khāṇḍava forest, then I had no hope of victory, Saṃjaya.

When I heard that Yudhiṣṭhira, his kingdom stolen, was defeated at the dice-game by the son of Subala,
and was followed by his immeasurable brothers, then I had no hope of victory, Saṃjaya.

When I heard that Draupadī, with tears in her throat, was brought to the assembly hall, distressed, clad in a single garment,
in her menstrual period, having protectors yet treated as unbefriended, then I had no hope of victory, Saṃjaya.

When I heard, my dear friend, the various actions of the righteous ones setting out for the forest,
of the Pāṇḍavas suffering out of affection for their eldest, then I had no hope of victory, Saṃjaya.

'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 Arjuna, having pleased the god of gods, the three-eyed one in the form of a Kirāta in battle,
obtained that great weapon, the Pāśupata, then I had no hope of victory, Saṃjaya.

When I heard that Dhanaṃjaya, staying in heaven, directly from Śakra duly
studied the divine weapon, praised, true to his promise, then I had no hope of victory, Saṃjaya.

When I heard that Bhīma and the other sons of Pṛthā had met with Vaiśravaṇa
in that region inaccessible to mortals, then I had no hope of victory, Saṃjaya.

When I heard of the capture by the Gandharvas of my own sons, devoted to Karṇa's counsel,
who had gone on the expedition to the cowpens, and their release by Arjuna, then I had no hope of victory, Saṃjaya.

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 the foremost of my men were routed by Dhanaṃjaya alone in his chariot,
that great-souled one dwelling in the realm of Virāṭa, then I had no hope of victory, Saṃjaya.

When I heard that the honored daughter Uttarā was given to Arjuna by the Matsya king,
and that Arjuna accepted her for his son, then I had no hope of victory, Saṃjaya.

When I heard that Yudhiṣṭhira, defeated, penniless, exiled, and fallen away from his kinsmen,
had seven armies, then I had no hope of victory, Saṃjaya.

When I heard Nārada declaring: "I constantly behold those two,
Kṛṣṇa and Arjuna, as Nara and Nārāyaṇa in the world of Brahman," then I had no hope of victory, Saṃjaya.

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.