The Mahabharata of Krishna Dwaipayana Vyasa by Kisari Mohan Ganguli (Translator)

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"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, Karna, 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 after 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 Karna 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 Karna 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.

'Alas! I have heard that the war hath left only ten alive: three of our
side, and the Pandavas, seven, in that dreadful conflict eighteen
Akshauhinis of Kshatriyas have been slain! All around me is utter darkness,
and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my
mind is distracted."

"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was
overcome with extreme anguish and for a time deprived of sense; but being
revived, he addressed Sanjaya in the following words.

"After what hath come to pass, O Sanjaya, I wish to put an end to my life
without delay; I do not find the least advantage in cherishing it any
longer."

"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the
distressed lord of Earth while thus talking and bewailing, sighing like a
serpent and repeatedly tainting, in words of deep import.

"Thou hast heard, O Raja, of the greatly powerful men of vast exertions,
spoken of by Vyasa and the wise Narada; men born of great royal families,
resplendent with worthy qualities, versed in the science of celestial arms,
and in glory emblems of Indra; men who having conquered the world by
justice and performed sacrifices with fit offerings (to the Brahmanas),
obtained renown in this world and at last succumbed to the sway of time.
Such were Saivya; the valiant Maharatha; Srinjaya, great amongst
conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika,
Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes;
Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata;
Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the
greatly fortunate, and Janamejaya too; and Yayati of good deeds who
performed sacrifices, being assisted therein by the celestials themselves,
and by whose sacrificial altars and stakes this earth with her habited and
uninhabited regions hath been marked all over. These twenty-four Rajas
were formerly spoken of by the celestial Rishi Narada unto Saivya when
much afflicted for the loss of his children. Besides these, other Rajas
had gone before, still more powerful than they, mighty charioteers noble
in mind, and resplendent with every worthy quality. These were Puru, Kuru,
Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha,
Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru;
Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena,
Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-
Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma,
Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya,
Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya,
Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala;
Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala,
Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga,
Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by
hundreds and by thousands, and still others by millions, princes of great
power and wisdom, quitting very abundant enjoyments met death as thy sons
have done! Their heavenly deeds, valour, and generosity, their magnanimity,
faith, truth, purity, simplicity and mercy, are published to the world in
the records of former times by sacred bards of great learning. Though
endued with every noble virtue, these have yielded up their lives. Thy
sons were malevolent, inflamed with passion, avaricious, and of very evil-
disposition. Thou art versed in the Sastras, O Bharata, and art
intelligent and wise; they never sink under misfortunes whose
understandings are guided by the Sastras. Thou art acquainted, O prince,
with the lenity and severity of fate; this anxiety therefore for the
safety of thy children is unbecoming. Moreover, it behoveth thee not to
grieve for that which must happen: for who can avert, by his wisdom, the
decrees of fate? No one can leave the way marked out for him by Providence.
Existence and non-existence, pleasure and pain all have Time for their
root. Time createth all things and Time destroyeth all creatures. It is
Time that burneth creatures and it is Time that extinguisheth the fire.
All states, the good and the evil, in the three worlds, are caused by Time.
Time cutteth short all things and createth them anew. Time alone is awake
when all things are asleep: indeed, Time is incapable of being overcome.
Time passeth over all things without being retarded. Knowing, as thou dost,
that all things past and future and all that exist at the present moment,
are the offspring of Time, it behoveth thee not to throw away thy reason.'