Having saluted the Supreme Deity (Narayana) and the highest of all male beings (Nara) and also the Goddess of Learning (Sarasvati), let us cry success!

One day when the great sages of hard austerities, who were present at the twelve years' sacrifice of Kulapati Shaunaka, were comfortably sitting in the Naimisharanya, Rishi Lomaharshana's son, Ugrashrava, popularly known as Sauti, well-read in the Puranas, came to them with all humility.

(Thereupon) desirous of hearing his wonderful stories, the ascetics addressed him who had come to their hermitage of Naimisharanya.

Having been welcomed with due respect by those holy Rishis, Sauti, with joined hands, asked them all how their depute penances were progressing.

After the Rishis had taken their seats, Lomaharshana's son humbly took the seat assigned to him.

Seeing that he had comfortably seated and observing that he had some rest after the fatigue, one of the Rishis started the conversation, saying,

'O Lotus-eyed, whence have you came? Where have you been, Sauti? tell me, I ask you, (all the particulars of your travels).'

When the accomplished speaker Sauti was thus questioned, he gave before that great assembly of contemplative Rishis a well and proper reply in words becoming their nature.

Sauti said: After listening to the various sacred and wonderful stories of the Mahabharata composed by Krishna Dvaipayana those that were fully recited by Vaishampayana at the great Snake-sacrifice held by that noblehearted royal sage, the prince of all princes, the son of Parikshit, Janamejaya

(O holy Rishis), I wandered about and visited many holy shrines and places of pilgrimages and came (at last) to Samantapanchaka, a place venerated by the twice-born,

And where in the days of yore the sons of Kuru and Pandu had fought a deadly battle, in which all the Chiefs of India joined one side or the other.

Being anxious to see you (all), I have now come before your (august) presence. O Revered sages, to you who are all to me as Brahma to you who are greatly learned and highly blessed, who shine with the fire of the Sun in this holy place of sacrifice, who are pure by sacred ablutions, who have performed and finished the deep meditation, who have kept up the sacred fire, who are beyond all cares, to you, O twice-born ones, what shall I speak?

Shall I repeat to you the sacred stories of the Puranas, bearing on religious merites and worldly prosperity, or shall I recount to you the wonderful deeds of the great sages and saints and the sovereigns of mankind?

The Rishis replied The Purana which was told by the illustrious sage, Dvaipayana and which was greatly esteemed by the celestials and Brahmarshis when they heared it,

And which, being full of various dictions and divisions, is (undoubtedly) the most eminent narrative (amongst all narratives) that exist, containing (as it does) subtle and logically combined meanings, enriched with (the essence of) the Vedas, is a sacred work.

It is composed in beautiful language and it includes all other works. It is explained by all Shastras and contains the sense of the four Vedas. (But Sauti), we desire to hear Bharata, the sacred history that drives away all fear, the holy composition of great Vyasa, just as it was beautifully narrated in the great Snake-sacrifice of Raja Janamejaya by Rishi Vaishampayana as directed by Krishna Dvaipayana himself.

Sauti then said: Bowing (most reverentially) my head to the original first being Ishana, who is adored by all and to whom all make offerings, who is the true unchangeable One, who is manifested and unmanifested, eternal and everlasting Brahma.

Who is both non-existing and existing, who is the existing) universe and still distinct from both the existing and the non-existing world, who is the originator of all, both high and low, who is ancient, great and undecaying.

Vishnu, who is pleasing and auspicious one, who is worthy of all worship, pure and sinless, who is Hari, the lord of the faculties, the guide of all the movable and the immovable.

(O Rishis), I shall now describe to you the holy thoughts of the great Rishi of the wonderful deeds, (the sage) Vyasa, who is worshipped by all of you here.

Some bards have already sung this history; and some again are teaching it to others; others will no doubt do the same hereafter on earth.

It is a great source of knowledge all through the three worlds. It is possessed by the twice-born in detailed and compendious forms.

It is embellished with elegant expressions, with human and divine conversations and with various poetical metres. It is, therefore, the great delight of the learned.

In this universe, when there was no brightness and no light and when all was enveloped in darkness, there came into being a Mighty Egg, the one inexhaustible Seed of all created beings.

It is called Mahaddivya and was created at the beginning of the Yuga. In it existed the true Light, Brahma, the eternal One, the wonderful and inconceivable Being, the omnipresent, invisible and subtle Cause, the Entity and Nonentity-natured Self.

From this Egg was born the Lord Pitamaha, Brahma, the one only Prajapati, with Suraguru and Sthanu, Manu, Ka (Vishnu) and Parameshti. Prachetasas, Daksha and the seven of Daksha. Then also twenty one Prajapatis were born. The "Purusha of inconceivable nature whom all the Rishis know. Then appeared Vishvedevas, Adityas, the Vasus and the two Ashvins.

The Yakshas, the Sadhyas, the Pisachas, the Guhyakas and the Pitris. Then were produced the wise and the most holy Brahmarshi and the numerous Rajarshis, distinguished for every noble quality, then the water, the heavens, the earth, the sky and the points of the heavens.

The years, the seasons, the months, the fortnights and the day and night in succession. And again, at the end of the world and of the Yuga, whatever is seen in the universe, all created things, both animate and inanimate, will be turned into chaos.

And at the beginning of other (new) Yugas, all things will be again produced; and like the various fruits of the earth will succeed one another in the dye order of their seasons.

This mysterious wheel, which causes, the destruction and production of all things, revolves thus perpetually in the world, without beginning and without an end.

To cite a brief example, The generation of Devas, was thirty three thousand, thirty three hundred and thirty three.

The sons of Diva were Brihadbhanus, Chakshus, Atma, Vibhavasu, Savita, Richika, Arka, Bhanu, Ashavaha and Ravi.

Of these Vivasvanas, old Mahya was the youngest whose son was Devabhrata. Devabhrata had one son, named Subhrata who had three sons, namely Dashajyoti, Shatajyoti and Sahasrajyoti, each of whom gave birth to innumerable offsprings.

Famous Dashajyoti had ten thousands, Shatajyoti had ten times that number and Sahasrajyoti, ten times the number of the clisprings of Shatajyoti. From them descended the race of the Kurus, Yadus and Bharata and also that of Yayati and Ikshvaku and all the Rajarshis. There were also produced numerous other generations.

And innumerable creatures and their abodes. There were produced the three fold Mysteries, the Vedas, Yoga and Vijnana: Dharma, Artha and Kama,

The various books on Dharma, Artha and Kama; the rules for the conduct of mankind.

The histories and discourse and various Shrutis. These are the signs of this work (Mahabharata).

All this, having been seen by Rishi Vyasa, is mentioned here in due order as a specimen of the book. Rishi Vyasa declared this mass of knowledge in both abridged and detailed forms. The learned of the world wish to possess both the detailed and the abridged accounts. Some read the Bharata from the first Mantra, some from the story of Astika, some again from Uparichara, while some Brahmanas read the whole.

Learned men display their various knowledge of Smritis in commenting on this composition. Some are skillful in explaining it while others in remembering it. The son of Satyavati (Vyasa,) by penances and mediation, having classified the ever-lasting Veda, composed this holy history.

When the learned and the strict vowed Brahmarshi, Dvaipayana Vyasa, the son of Parashara, completed this greatest of narrations, he began to consider how he could teach it to his pupils.

Then did that preceptor of the world, the possessor of the six attributes, Brahma, knowing the anxiety of Rishi Dvaipayana; came in person to the place where the Rishi was, so that he might gratify the Saint and benefit the people.

When Vyasa, who was surrounded by all the classes of Munis, saw him, he was much surprised. Standing with his joined hands, he bowed at his feet and ordered a seat to be brought.

Then going round to the side of the distinguished seat on which sat Hiranyagarbha, he stood near it.

But being commanded by Parameshti, Brahma, full of love, he sat down near the seat; smiling in joy.

Then addressing Brahma, the greatly glorious Vyasa thus said: "O Divine Brahma, a poem, which is greatly respected, had been composed by me."

It contains the mystery of Vedas and other subject that have been explained by me; (it contains) the various hymns of the Vedas, Upanishads with their Angas.

And a compilation of the Puranas and the history which has been composed by me and named after, the three divisions of time, namely, Past, Present and Future.

And it contains the nature of decay, death, fear, disease existence and non-existence; a description of creeds and the account of various modes of life.

And it also contains the rules of the four castes and the essence of all the Puranas, an account of asceticism and rules for the religious student; the dimensions of the earth, of the sun and moon.

Planets, stars and constellations and the length of the duration of the four Yugas and it further more contains Rik, Saman, Yajur Vedas, the Adhyatma.

Nyaya, orthoeopy and pathology, Charity, Pashupata and celestial and human births for particular purposes.

It contains a description of pilgrimages and holy places, of rivers, mountains, forests, seas.

Of celestial cities and of the Kalpas; the art of war, different kinds of nations and the languages and the manners of the people.

All these have been placed is this poem, but a writer for this work is not to be found on earth.

Brahma said : For your knowledge of the Divine Mystery, I have the highest regard for you amongst all the celebrated Rishis who are famous for their holy lives.

I know; you have revealed in the language of truth the divine words, even from the first of them. You have called your present work, a poem; Therefore it would be called a poem?

There will be no poets in this world whose works will equal this poem, as the three other Ashramas are never equal to the domestic Ashrama.

Let Ganesha be remembered, O Rishi, to write this poem. Sauti said : Having thus spoken to Vyasa, Brahma went away to his own place.

Then Vyasa remembered Ganesha in his mind. As soon as he was thought of the expeller of obstacles, Ganesha, who is always ready to fulfil the desire of his worshippers, came at once to the place where Vyasa was seated.

When he was saluted and when he took his seat, Vyasa thus addressed him, "O guide of the Ganas, kindly become the writer of the Bharata, which I have composed in my mind, but which I shall now repeat."

On hearing this Ganesha thus replied; I shall become the writer of your work, provided my pen is not made to stop even for a moment.

Vyasa also told him, "without understanding it, please do not write anything." Ganesha assented by saying “Om.” He proceeded to write and Vyasa began to dictate.

To take time to rest, Vyasa sometimes knit the knots of composition very close. Thus he went on dictating his work as he made engagement.

Sauti continued In this poem there are eight thousand eight hundred verses, whose meaning I know, so does Shuka and perhaps Sanjaya also knows. O Muni, none is able to understand to this day the closely knit slokas for the mysteriousness of their meaning.

Even self-knowing Ganesha had to take time to think (over their meaning), and during that time, Vyasa continued to compose other Verses great numbers.

The wisdom of this work, like the stick used for applying collyrium, has opened the eyes of the world which were covered by the darkness of ignorance.

As the sun drives away the darkness, so does this Bharata, by its discourses on Dharma, Artha, Kama and Moksha, drive the ignorance of men.

As the Full Moon with its mild light opens the buds of the water-lily, so does this Purana with the light of Shruti expand the human intellect.

The whole house of the womb of nature is properly and completely lighted by the lamp of history which destroys the darkness of ignorance.

This work is a tree, the chapter of contents is its seed, the divisions Pauloma and Astika are its roots, the Sambhava is its trunk, the books (Parvas) Sabha and Aranya are the roosting perches, Arani is the knitting knot.

Virata and Udyoga the pith, Bhishma the main branch, Drona the leaves, Karna its beautiful flowers, Shalya their fragrance, Stri and Aishika are its cooling shades, Santi its great fruit.

Ashvamedha is its immortal sap, Ashramavasika the place where it grows and Mausala is the Veaas.

This tree will be highly respected by all virtuous Brahmanas. This tree of Bharata will be as inexhaustible as the clouds and be the means of livelihood of many illustrious poets.

Sauti continued : I shall speak to you about the everlasting fruitful and flowery productions of this tree. They are of pleasant and pure taste and they are to be tasted even by immortals.

Requested by his own mother and the son of Ganga, Bhishma, the mighty and holy Krishna Dvaipayana became the father of three sons, who were like three fires, by the two wives of Vichitravirya. Having thus begotten Dhritarashtra, Pandu and Vidura, he returned to his hermitage to prosecute this religious studies.

The great Rishi Vyasa did not publish this Bharata to the world of mankind until these his sons were born, grown up and (died) (went on the supreme journey).

When he was earnestly solicited by Janamejaya and thousands of Brahmanas, he taught it to his disciple Vaishampayana.

Vaishampayana, sitting together with his comrades, recited the Bharata at the intervals of the sacrifice and he was repeatedly asked to proceed when he stopped.

Vyasa has fully described the greatness of the Kuru race, virtues of Gandhari, the wisdom of Vidura and constancy of Kunti.

He has also described the divinity of Vasudeva (Krishna), the goodness of the sons of Pandu and the evil conduct of the sons of Dhritarashtra.

Vyasa originally compiled the Bharata, exclusive of episodes, in twenty-four thousand verses and this much only is called by the learned as the real Bharata,

He subsequently composed an epitome in one hundred and fifty verses, an index of the chapters of contents.

He first taught this epitome to his son Shuka and then to others of his disciples who had the same qualifications.

He then completed another compilation consisting of six hundred thousand slokas. Of these, thirty hundred thousands are known in the world of Devas. Fifteen hundred thousands in the world of Pitris, fourteen hundred thousands in the world of Gandharvas and one hundred thousands in the world of mankind.

Narada recited them to the Devas Devala to Pitris and Shuka to the Gandharvas, Yakshas and Rakshasas.

One of the pupils of Vyasa, Vaishampayana, a man of just principles, the first amongst the learned in the Vedas, recited them in this world of mankind. Know, I (Sauti) have also recited one hundred thousands verses of this great work.

Duryodhana is like a great tree created out of anger, Karna is its trunk; Shakuni is its branches; Dushasana its fruit and flowers and weak Dhritarashtra is its root.

Yudhishthira is a great tree, created out of virtue and religion; Arjuna is its trunk; Bhima is its branches; two sons of Madri are its flowers and fruits; and Krishna, Brahma and Brahmanas are its roots.

Pandu, after conquering many countries by his valour and wisdom, retired into a forest and took up his abode with the Rishis.

As a sportsman he brought upon himself a very great misfortune by killing a stag when it was with its mate. Pandu's misfortune served as a warning for the conduct of all the princes of his house as long as they lived.

His two wives, (Kunti and Madri), according to the ordinance of the Shastras, admitted to their embraces the celestials, Dharma, Vayu, Shakra and two Ashvinis, so that the race of Pandu might not be extinct.

When these offsprings of the celestials were grown up under the care of their two mothers and in the society of holy Rishis, in the midst of sacred groves and in the holy hermitage, they were taken by the Rishis into the presence of Dhritarashtra and his sons. They followed them in the garb of Brahmacharis and as students; their hairs were tied in knots on their heads.

"Our these pupils," said they, “Are your sons, your brothers and your friends. They are the Pandavas.” So saying they went away.

When the Kuru people saw that they were introduced by Rishis as the sons of Pandu, the higher class amongst them loudly shouted with joy.

Some, however, said they were not the sons of Pandu; others said they were. Some said how they could be the sons of Pandu who was dead long ago.

Voices, however, were heard from all sides, crying, “They are welcome. Through divine providence, we see before us the sons of Pandu. Let their welcome be proclaimed."

When the acclamations of the people ceased, tremendous plaudits of invisible spirits were heard, echoing every point of the heavens. Showers of fragrant flowers fell and conches and kettle-drums were sounded. Such wonders happened when the princes arrived.

The joyous cry, of the citizens in expression of their pleasure for the happy event, was so great that it reached the very heavens.

Without any apprehension from any one and much respected by all the people the Pandavas lived there, having studied the whole of the Vedas and various other Shastras.

The chief men of the city were highly pleased with the purity of Yudhishthira, the strength of Bhima, the gallantry of Arjuna.

The obedience to all their superiors, patience and the humility of Nakula and Sahadeva. All people were rejoiced to see their heroism.

A few years after, Arjuna, after performing a difficult feat of archery, obtained the hands of Draupadi at the Svayamvara in the midst of a great assemblage of kings and princes.

From that day he was very much respected by all men as a great bowman. Like the sun he appeared in the field of battle and was difficult to be beheld by enemies.

He defeated all the neighbouring potentates and chief tribes and thus accomplished all that was necessary for the king (Yudhishthira) to perform the great Rajasuya sacrifice.

After killing Jarasandha, proud of his prowess through the wise counsel of Krishna and by the prowess of Bhima and Arjuna, Yudhishthira acquired the right to perform the Rajasuya which abounded in provisions and offerings and was full of transcendent merits.

Duryodhana came to this sacrifice. When he saw on all sides the great wealth of the Pandavas, the offerings, the precious stones, gold and jewels, elephants and horses; valuable textures, garments and mantles; shawls and furs, carpets made of the skin of the Ranku, he was filled with envy and became very angry.

When he saw the hall of assembly, beautifully constructed by Maya after the celestial Court, he became exceedingly sorry.

(To charging him more) when he was confused at certain architectural deceptions, Bhima sneered at him, before Vasudeva, saying he was of low birth.

It was represented to Dhritarashtra that his son notwithstanding he was partaking various objects of enjoyments and valuable things, was becoming pale, lean and meagre.

Out of affection for him the blind king gave his son permission to play at dice (with the Pandavas). When Krishna came to know this, he became very angry.

And being displeased, he did nothing to stop the dispute, but overlooked the fatal game and other horrible unjust deeds that were the result of it.

In spite of Bhishma, Drona, Vidura and the son of Shardvata, Kripa, he made the Kshatriyas kill one another in the great battle that followed.

(At the end of the battle) Dhritarashtra, hearing the news of the Pandavas' success and recollecting the vows that Duryodhana, Karna and Shakuni had taken.

Thought for a while and addressed Sanjaya thus: "Listen to me, O Sanjaya, listen to all I am now about to say. You will then find it is not fit to treat me with contempt.

You are learned in the Shastras, you are intelligent and you are possessed of wisdom. (Hear), my inclinations were never for war, nor did I feel pleasure in the destruction of my race.

I felt no difference between my sons and the sons of Pandu. My own sons were wayward and they hated me, because I was old and blind. I bore all on account of my miserable state of being blind and for paternal affection. I was foolish and thoughtless and Duryodhana grew in folly.

My own son was a spectator of the great wealth of the powerful sons of Pandu and was sneered at for his awkwardness in entering into the hall.

Being unwilling to bear all this at the same time being incapable of vanquishing the Pandavas in the field of bettle, he planned a most unjust game at dice, instead of being willing to obtain fortune by his own exertion and with the help of the king of Gandhara.

Hear, O Sanjaya all that happened afterwards and all that came to my knowledge. When you hear all that I say, recollecting everything you will then know me to be a man having prophetic eyes.

I had no hope of success, O Sanjaya, when I heard that Arjuna, having bent the bow, had pierced the mark and brought it to the ground and had carried away the princes Krishnaa (Draupadi) in the presence of the assembled chiefs and potentates.

I had no hope of success, O Sanjaya, when I heard that Subhadra of the Madhu race had been forcibly carried away by Arjuna and had been subsequently married by him in the city of Dwarka and the two heroes of the Vrishni race, instead of being angry, had come to Indraprastha as friends.

I had no hope of success, O Sanjaya, when I heard that Arjuna had satisfied Agni by giving him the forest of Khandava preventing at the same time by his celestial arrows the downpour made by Indra, the king of the celestials.

I had no hope of success, O Sanjaya, when I heard that the five Pandavas with their mother Kunti had escaped from the house of lac and that Vidura had helped them in their escape.

I had no hope of success, O Sanjaya, when I heard that Arjuna had obtained the hands of Draupadi by piercing the mark and the brave Panchalas had joined the Pandavas.

I had no hope of success, O Sanjaya, when I heard that the foremost king of the Magadha dynasty, the shining star of all the Kshatriyas Jarasandha had been killed by Bhima alone with his bare arms.

I had no hope of success, O Sanjaya, when I heard that the sons of Pandu had conquered all chiefs and potentates in a general campaign and had celebrated the victory by the performance of the grand sacrifice of Rajasuya.

I had no hope of success, O Sanjaya, when I heard that weeping and sorrowing, Draupadi in the season of her impurity, had been dragged into court with but one cloth on and treated as if she had none in this, though she had her protectors.

I had no hope of success, O Sanjaya, when I heard that the wicked wretch Dushasana had been able to drag out only a heap of clothes without finding its end when he had attempted to strip her of her single cloth.

I had no hope of success, O Sanjaya, when I heard that Yudhishthira had been defeated by Saubala at dice and had been deprived of his kingdom as its result but still he was attended by his powerful brothers.

I had no hope of success, O Sanjaya, when I heard that the four Pandava brothers, weeping in sorrow, had followed their eldest brother and had tried every means to mitigate his discomfort.

I had no hope of success, O Sanjaya, when I heard that Yudhishthira had been followed into wilderness by Snatakas and by holy Brahmanas.

I had no hope of success, O Sanjaya, when I heard that, Arjuna, after pleasing in combat the god of gods, the three-eyed Shiva who appeared before him in the guise of a hunter, had obtained the great weapon Pashupata.

I had no hope of success, O Sanjaya, when I heard that the just and famous Arjuna had gone to the land of the celestials and had there obtained celestial weapons from Indra, the king of the gods.

I had no hope of success, O Sanjaya, when I heard that Arjuna had then defeated the Kalakeyas and the Paulomas who were proud of the boon they had received from Shiva and through which they had been unconquerable even by celestials.

I had no hope of success, O Sanjaya, when I heard that the chastiser of foes, Arjuna, had gone to the land of Indra to kill the Asuras and had come back successfully.

I had no hope of success, O Sanjaya, when I heard that Bhima and other sons of Kunti, had gone to that country which was inaccessible to men and met Vaishravana.

I had no hope of success, O Sanjaya, when I heard that my sons were taken prisoners by the Gandharvas their journey to Ghoshayatra, but were rescued by Arjuna.

on I had no hope of success, O Sanjaya, when I heard that Dharma had come in the guise of a Yaksha and asked some questions of Yudhishthira, who answered them well.

I had no hope of success, O Sanjaya, when I heard that my sons had failed to discover the Pandavas when they lived in disguise with Draupadi in the kingdom of Virata.

I had no hope of success, O Sanjaya, when I heard that all the chief warriors of my side had been defeated by Arjuna on a single chariot while he was in the kingdom of Virata.

I had no hope of success, O Sanjaya, when I heard that king of Matsya (Virata) had offered his virtuous daughter Uttara to Arjuna and Arjuna had accepted her for his son Abhimanyu.

I had no hope of success, O Sanjaya, when I heard that Yudhishthira, who was defeated at dice and deprived of his wealth, who was exiled and separated from his relatives and friends, had collected an army of seven Akshauhinis.

I had no hope of success, O Sanjaya, when I heard that Vasudeva of the Madhu race, who covered the whole universe with his but one foot, had been heartily engaged to do good to the Pandavas.

I had no hope of success, O Sanjaya, when I heard that Narada declared that Krishna and Arjuna are Nara and Narayana and they had been seen together in the region of Brahma.

I had no hope of success, O Sanjaya, when I heard that being anxious to bring about peace for the welfare of mankind, Krishna had come to the Kurus, but had gone away being unsuccessful in his mission.

I had no hope of success, O Sanjaya, when I heard that Karna and Duryodhana had determined to make Krishna a prisoner, but he had shown the whole universe in himself.

I had no hope of success, O Sanjaya, when I heard that Kunti had received consolation from him when she stood near his car, weeping in sorrow.

I had no hope of success, O Sanjaya, when I heard that Vasudeva was their adviser and Shantanu's son Bhishma and Bharadvaja's son Drona had pronounced blessings on them.

I had no hope of success, O Sanjaya, when I heard that Karna had said to Bhishma,"I will not fight when you fight,” and so saying had gone away.

I had no hope of success, O Sanjaya, when I heard that Vasudeva, Arjuna and powerful Gandiva, these three of fearful energy, had come together.

I had no hope of success, O Sanjaya, when I heard that Krishna had shown Arjuna all the worlds within himself when he full of pity sank down upon his chariot.

I had no hope of success, O Sanjaya, when I heard that the great destroyer of foes, Bhishma killing ten thousand car-warriors every day, had not killed any Pandava hero of note.

I had no hope of success, O Sanjaya, when I heard that the virtuous son of Ganga, great Bhishma, had himself told the enemies of the means of his own death and it had been joyfully adopted by the Pandavas.

I had no hope of success, O Sanjaya, when I heard that Arjuna, having placed Shikhandin before him on his chariot, had wounded the infinitely courageous and the unconquerable Bhishma.

I had no hope of success, O Sanjaya, when I heard that, after reducing the Somakas to a few, the old hero Bhishma had been overcome with innumerable wounds and was lying on the bed of arrows.

I had no hope of success, O Sanjaya, when I heard that having been requested, Arjuna, piercing the ground, had allayed the thirst of Bhishma when he very much longed for water.

I had no hope of success, O Sanjaya, when I heard that Vayu, with Indra and Surya had united in alliance for the success of the Pandavas and even the bcasts of prey were putting us to fear.

I had no hope of success, O Sanjaya, when I heard that Drona though he displayed many modes of fight, had not killed any of the chief Pandavas.

I had no hope of success, O Sanjaya, when I heard that the mighty car-warriors Sansaptakas, appointed to defeat Arjuna, had been all killed by him.

I had no hope of success, O Sanjaya, when I heard that Subhadra's brave son had singly penetrated into our Vyuha, which impenetrable by others and defended by wellarmed Drona himself.

I had no hope of success, O Sanjaya, when I heard that our great car-warriors, being unable to defeat Arjuna, had enjoyed joy after jointly surrounded and slain the boy Abhimanyu.

I had no hope of success, O Sanjaya, when I heard that the blind Kauravas were shouting was with joy for killing Abhimanyu and that Arjuna had taken his celebrated vow about Saindhava.

I had no hope of success, O Sanjaya, when I heard that Arjuna had taken the vow of killing Saindhava and he had fulfilled his vow in the presence of his enemies.

I had no hope of success, O Sanjaya, when I heard that Vasudeva, finding the horses of Arjuna fatigued, unyoked them in the field of battle, gave them water to drink and re-yoking them, drove the chariot as before.

I had no hope of success, O Sanjaya, when I heard that Arjuna had kept back all is assailants when his horses were taken away for drink.

I had no hope of success, O Sanjaya, when I heard that Yuyudhana of the Vrishni race went back to the place where Krishna and Arjuna were, after having thrown the army of Drona into disorder, having none to withstand the attack on account of powerful elephant.

I had no hope of success, O Sanjaya, when I heard that Karna, having got Bhima in his power, had allowed him to escape only with some contemptuous terms and having dragged him with the end of his bow.

I had no hope of success, O Sanjaya, when I hear that Drona, Kritavarma, Kripa, Karna, Ashvathama and Shalya had allowed Saindhava to be killed before their presence.

I had no hope of success, O Sanjaya, when I heard that through the machinations of Krishna, the celestial weapon Shakti, given to Karna by Indra, had been hurdled against Ghatotkacha of a dreadful form.

I had no hope of success, O Sanjaya, when I heard that in the fight between Karna and Ghatotkacha, the Shakti, had been hurled against Ghatotkacha by Karna, the weapon which should have certainly killed Arjuna.

I had no hope of success, O Sanjaya, when I heard that Dhrishtadyumna, violating all the rules of war, had killed Drona while insensible on his chariot and bent on death.

I had no hope of success, O Sanjaya, when I heard that Nakula, the son of Madri, had driven the chariot of the son of Drona all around the place, having engaged with him in single combat before the whole army and proving himself fully equal to him.

I had no hope of success, O Sanjaya, when I heard that Drona's son had misused the weapon named Narayana and had failed to kill the Pandavas.

I had no hope of success, O Sanjaya, when I heard that Bhima had drunk the blood of his cousin Dushasana and none was able to prevent him.

I had no hope of success, O Sanjaya, when I heard that the exceedingly brave and unconquerable in war, Karna had been killed by Arjuna in the war of brothers, which was mysterious even to celestial.

I had no hope of success, O Sanjaya, when I heard that Yudhishthira had defeated the son of Drona, Dushasana and fearful Kritavarma.

I had no hope of success, O Sanjaya, when I heard that Yudhishthira had killed the King of Madra, who always challenged Krishna.

I had no hope of success, O Sanjaya, when I heard that Saubala, the man of magic power and the root of the gaming and the feud, had been killed by Sahadeva.

I had no hope of success, O Sanjaya, when I heard that Duryodhana, having been spent with fatigue, his strength being gone out and without even a chariot, had gone to a lake and had taken refuge in its waters.

I had no hope of success, O Sanjaya, when I heard that the Pandavas accompanied by Krishna had gone to the lake and had begun to address my son contemptuously, who was never able to put up with any affront.

I had no hope of success, O Sanjaya, when I heard that while displaying various modes of atiаck and defence in a club-fight, he had been unjustly slain through the counsels of Krishna.

I had no hope of success, O Sanjaya, when I heard that the sons of Drona and others had committed a horrible and infamous deed by killing the Panchalas and the sons of Draupadi in their sleep.

I had no hope of success, O Sanjaya, when I heard that Ashvathama, having been pursued by Bhima, had discharged the greatest of weapons, named Aishika, by which the son in the womb of Uttara was destroyed.

I had no hope of success, O Sanjaya, when heard that the weapon the weapon Brahmashira, discharged by Ashvathama, had been repelled by Arjuna with another weapon, on which he had uttered the word Svasti and Ashvathaina bad to surrender the Jewel that was on his hcad.

I had no hope of success, O Sanjaya, when I heard that for wounding the son in the womb of Uttara both Krishna and Dvaipayana had cursed him.

Alas! Gandhari is to be pitied! She has lost all her children, grand children, parents, brothers and kindred. A most difficult work has been performed by the Pandavas. A kingdom has been gained by them without a rival.

Alas! I have heard that only ten persons are alive in this war three on our side and seven the side of the Pandavas. Eighteen Akshauhinis of Kshatriyas have been slain in this fearful battle.

Utter darkness is all around me, a faintness comes over me. O Suta, consciousness is leaving me, my mind is distracted.

Sauti said: Bewailing his fate thus, Dhritarashtra was overcome with the greatest sorrow and lost his senses for a time. But being revived, he addressed Sanjaya in these words.

Dhritarashtra said: After what has happened, O Sanjaya, I desire to abandon this life without any further delay. I do not see any good by keeping it alive any longer.

Sauti said: While thus talking and bewailing sighing like a serpent and fainting every moment, the wise son of Gavalgana (Sanjaya) addressed the pitiable king of the earth in words instilled with deep meaning.

Sanjaya said : From wise Narada and Vyasa you have heard, O king, of immensely powerful men, men of great exertions, men born of great royal dynasties, men full of great qualities, men wellversed in the art of using celestial weapons, men who, having conquered the world by righteous war and perforining sacrifices with proper offerings, obtained fame in this world and finally succumbed to death.

Such men were Shaivya, the brave carwarrior Srinjaya, the great amongst all conquerors Suhotra, Rantideva, Kakshivanta, greatly glorious, Damana, Balhika, Sharyati, Ajita, Nala, Visvamitra, the killer of enemies, the greatly strong Ambarisha, Maruta, Manu, Ikshvaku, Gaya, Bharata, Parshurama, the son of Dasharatha Rama, Sashabindu, Bhagiratha, Kritavirya, Janamejaya and Yayati of good deeds, who performed sacrifices, assisted by the celestials themselves and by whose sacrificial altars and stakes the habitable and inhabitable regions of this earth were all over marked. When Shaitya was much afflicted for the loss of his children, (the histories of these twenty four Rajas were told to him in the olden time by the celestial sage, Narada.

But besides these, other kings, who were great car-warriors, who were more powerful than the above, who were noble in mind and full of every good quality, had also fallen into the grasp of Death.

They were Puru, Kuru, Yadu, Shura, Vishagashva, Mahadyuti, Anuha, Yuvanashva, Kakutstha, Vikrami, Raghu, Vijaya, Vitihotra, Anga, Bhava, Shveta, Brihadguru, Ushinara, Shataratha, Kanka, Duliduha, Druma, Dambhodbhava, Para, Vena, Sagara, Sankriti, Nimi, Ajeya, Parashu, Pundra, Shambhu, Devavridha, Anagha, Devahavya, Supratima, Supratika, Brihadratha, Mahotsaha, Vinitatma, Sukratu, the King of Nishadha Nala, Satyavrata, Shantabhaya, Sumitra, Subala, Janujangha, Anaranya, Arka, Priyabhriiya, Shuchivrata, Balabandhu, Niramarda, Ketushringa, Brihadbala, Dhrishtaketu, Brihatketu, Diptaketu, Niramaya, Avikshita, Chapala, Dhurta, Kritabandhu, Drindheshudhi, Mahapuranasambhava, Pratyanga, Paraha and Shruti. These These kings and kings and hundreds and thousands others.

Who were greatly powerful and wise, met death like your sons, quitting immense wealth and pleasure.

Even those men, who possessed all the noble virtues and whose heavenly valour, generosity, magnanimity, faith, truth, purity, simplicity and mercy, are published in the Puranas by the sacred bards of great learning, gave up their lives.

Your wicked, envious, avaricious, of passionate temperament and vicious disposition; you are well-versed in the Shastras, you are intelligent and wise; those men whose understanding follows the dictates of the Shastras, never succumb to grief or misfortune.

You know, O king, the severity and levity of fate. You know what anxiety you showed sons were for the safety of your sons. Therefore, this grief is unbecoming of you. It is not fit for you to grieve for that which must happen.

Who can avert by his cleverness the decrees of fate? None can go beyond the path marked for him by Providence. Existence and non-existence, pleasure and pain, come by Time.

Time creates all things and Time destroys them all. Time burns all creatures and Time again extinguishes that fire.

All things, good and bad, in the three worlds, are created by Time. Time destroys them and Time creates them again.

Time alone is awake when all are asleep. Time cannot be overcome by any one. Time walks in everything without being retarded.

Knowing that all things, past, present and future, are the outcome of Time it is not fit for you to be overcome with grief.

Sauti said : Gavalgana's son, (Sanjaya), having thus comforted the royal Dhritarashtra, who was overwhelmed with grief for the death of his sons, restored peace to his mind,

Great Dvaipayana composed a holy Upanishad on these facts; and it has been published to the world by the learned and sacred bards in the Puranas.

The study of Bharata is such an act of piety that even he who reads only one line of a verse with reverence has his sins all destroyed.

In this Bharata, sinless and immaculate Devas, Devarshis and Brahmanas have been described as well as Yakshas and great Nagas.

In it has also the possessor of six attributes, the eternal Vasudeva, been described. He is true and just, pure and holy.

In it is described the eternal Brahma, the great true light, whose great and divine deeds the wise and learned men declare.

From whom has been produced the nonexistent and existent-non-existent universe with the principle of reproduction and progression, birth, death and rebirth.

In it has also been described He who is Adhyatma and who partakes the attributes of the five elements and He to whom unmanifested and other such words cannot be applied.

And also He whom the Yogis, possessed of meditation and Tapa, behold in their hearts as the reflection of an image in a mirror.

The man of faith, ever devoted, ever employed in the exercise of virtue, is freed from sin on reading this chapter, of the Bharata.

The believer who always hears this introductory chapter, of the Bharata from the beginning, never meets with any difficulties (in this world).

The man, who repeats any part of its introduction at the inorning and evening twilights, at the time of repeating, is freed from sins collected during the day and night.

In the body of Bharata this chapter, is truth and ambrosia; as butter is among curds and a Brahmana among bipeds.

As Aranyaka among the Vedas, as ambrosia among medicines, as the ocean is great among all lakes, as cow among all quadrupeds.

So is Bharata, among all histories. He, who causes to be recited by a Brahmana even one line of it during a Shraddha, gives to the dead ancestors his offerings of food and drink which become inexhaustible. The Vedas expounded by the aid of history and Purana.

But the Veda is afraid of men of little learning, lest they hurt it. The learned man. are who recites this Veda, (Bharata) gains advantage.

Even the sin of killing embryo is destroyed of those who read it with reverence at every change of the moon.

I tell you, the whole Bharata has been read by the man who reads this chapter,. The man who with reverence hears every day these sacred words, gains long life and goes to heaven. In time gone by, the celestials met together and placed the four Vedas on one side and this Bharata on the other side of a scale and the Bharata weighed heavier.

From that time, it is called Mahabharata. It is considered superior to the Vedas, both in substance and gravity of import.

It is called Mahabharata from this superiority in substance and gravity of import. He who understands its real meaning, is freed from all sins.

Tapa is not a sin, study is not a sin, the ordinances of the Vedas are not sins, the acquisition of wealth by exertion is not a sin: when they are abused, then do they become the sources of evil.