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The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 17

Mahaprasthanika-parva



Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned and Proofed by Mantra Caitanya. Additional proofing and
formatting at sacred-texts.com, by J. B. Hare, October 2003.





1

Om! Having bowed down unto Narayana, and to Nara, the foremost of men, as
also to the goddess Sarasvati, should the word "Jaya" be uttered.

Janamejaya said: "Having heard of that encounter with iron bolts between
the heroes of the Vrishni and the Andhaka races, and having been informed
also of Krishnas ascension to Heaven, what did the Pandavas do?"

Vaishampayana said: "Having heard the particulars of the great slaughter
of the Vrishnis, the Kaurava king set his heart on leaving the world. He
addressed Arjuna, saying, O thou of great intelligence, it is Time that
cooks every creature (in his cauldron). I think that what has happened is
due to the cords of Time (with which he binds us all). It behoveth thee
also to see it.

"Thus addressed by his brother, the son of Kunti only repeated the word
Time, Time! and fully endorsed the view of his eldest brother gifted with
great intelligence. Ascertaining the resolution of Arjuna, Bhimasena and
the twins fully endorsed the words that Arjuna had said. Resolved to
retire from the world for earning merit, they brought Yuyutsu before
them. Yudhishthira made over the kingdom to the son of his uncle by his
Vaisya wife. Installing Parikshit also on their throne, as king, the
eldest brother of the Pandavas, filled with sorrow, addressed Subhadra,
saying, This son of thy son will be the king of the Kurus. The survivor
of the Yadus, Vajra, has been made a king. Parikshit will rule in
Hastinapura, while the Yadava prince, Vajra, will rule in Shakraprastha.
He should be protected by thee. Never set thy heart on unrighteousness.

"Having said these words, king Yudhishthira the just, along with his
brothers, promptly offered oblations of water unto Vasudeva of great
intelligence, as also unto his old maternal uncle and Rama and others. He
then duly performed the Sraddhas of all those deceased kinsmen of his.
The king, in honour of Hari and naming him repeatedly, fed the
Island-born Vyasa, and Narada, and Markandeya possessed of wealth of
penances, and Yajnavalkya of Bharadwajas race, with many delicious
viands. In honour of Krishna, he also gave away many jewels and gems, and
robes and clothes, and villages, and horses and cars, and female slaves
by hundreds and thousands unto foremost of Brahmanas. Summoning the
citizens. Kripa was installed as the preceptor and Parikshit was made
over to him as his disciple, O chief of Bharatas race.

"Then Yudhishthira once more summoned all his subjects. The royal sage
informed them of his intentions. The citizens and the inhabitants of the
provinces, hearing the kings words, became filled with anxiety and
disapproved of them. This should never be done, said they unto the king.
The monarch, well versed with the changes brought about by time, did not
listen to their counsels. Possessed of righteous soul, he persuaded the
people to sanction his views. He then set his heart on leaving the world.
His brothers also formed the same resolution. Then Dharmas son,
Yudhishthira, the king of the Kurus, casting off his ornaments, wore
barks of trees. Bhima and Arjuna and the twins, and Draupadi also of
great fame, similarly clad themselves in bark of trees, O king. Having
caused the preliminary rites of religion, O chief of Bharatas race, which
were to bless them in the accomplishment of their design, those foremost
of men cast off their sacred fires into the water. The ladies, beholding
the princes in that guise, wept aloud. They seemed to look as they had
looked in days before, when with Draupadi forming the sixth in number
they set out from the capital after their defeat at dice. The brothers,
however, were all very cheerful at the prospect of retirement.
Ascertaining the intentions of Yudhishthira and seeing the destruction of
the Vrishnis, no other course of action could please them then.

"The five brothers, with Draupadi forming the sixth, and a dog forming
the seventh, set out on their journey. Indeed, even thus did king
Yudhishthira depart, himself the head of a party of seven, from the city
named after the elephant. The citizen and the ladies of the royal
household followed them for some distance. None of them, however, could
venture to address the king for persuading him to give up his intention.
The denizens of the city then returned; Kripa and others stood around
Yuyutsu as their centre. Ulupi, the daughter of the Naga chief, O thou of
Kuntis race, entered the waters of Ganga. The princess Chitrangada set
out for the capital of Manipura. The other ladies who were the
grandmothers of Parikshit centered around him. Meanwhile the high-souled
Pandavas, O thou of Kurus race, and Draupadi of great fame, having
observed the preliminary fast, set out with their faces towards the east.
Setting themselves on Yoga, those high-souled ones, resolved to observe
the religion of Renunciation, traversed through various countries and
reached diverse rivers and seas. Yudhishthira, proceeded first. Behind
him was Bhima; next walked Arjuna; after him were the twins in the order
of their birth; behind them all, O foremost one of Bharatas race,
proceeded Draupadi, that first of women, possessed of great beauty, of
dark complexion, and endued with eyes resembling lotus petals. While the
Pandavas set out for the forest, a dog followed them.

"Proceeding on, those heroes reached the sea of red waters. Dhananjaya
had not cast off his celestial bow Gandiva, nor his couple of
inexhaustible quivers, actuated, O king, by the cupidity that attaches
one to things of great value. The Pandavas there beheld the deity of fire
standing before them like a hill. Closing their way, the god stood there
in his embodied form. The deity of seven flames then addressed the
Pandavas, saying, Ye heroic sons of Pandu, know me for the deity of fire.
O mighty-armed Yudhishthira, O Bhimasena that art a scorcher of foes, O
Arjuna, and ye twins of great courage, listen to what I say! Ye foremost
ones of Kurus race, I am the god of fire. The forest of Khandava was
burnt by me, through the puissance of Arjuna and of Narayana himself. Let
your brother Phalguna proceed to the woods after casting off Gandiva,
that high weapon. He has no longer any need of it. That precious discus,
which was with the high-souled Krishna, has disappeared (from the world).
When the time again comes, it will come back into his hands. This
foremost of bows, Gandiva, was procured by me from Varuna for the use of
Partha. Let it be made over to Varuna himself.

"At this, all the brothers urged Dhananjaya to do what the deity said. He
then threw into the waters (of the sea) both the bow and the couple of
inexhaustible quivers. After this, O chief of Bharatas race, the god of
the fire disappeared then and there. The heroic sons of Pandu next
proceeded with their faces turned towards the south. Then, by the
northern coast of the salt sea, those princes of Bharatas race proceeded
to the south-west. Turning next towards the west, they beheld the city of
Dwaraka covered by the ocean. Turning next to the north, those foremost
ones proceeded on. Observant of Yoga, they were desirous of making a
round of the whole Earth."



2

Vaishampayana said: "Those princes of restrained souls and devoted to
Yoga, proceeding to the north, beheld Himavat, that very large mountain.
Crossing the Himavat, they beheld a vast desert of sand. They then saw
the mighty mountain Meru, the foremost of all high-peaked mountains. As
those mighty ones were proceeding quickly, all rapt in Yoga, Yajnaseni,
falling of from Yoga, dropped down on the Earth. Beholding her fallen
down, Bhimasena of great strength addressed king Yudhishthira the just,
saying, O scorcher of foes, this princess never did any sinful act. Tell
us what the cause is for which Krishna has fallen down on the Earth!

"Yudhishthira said: O best of men, though we were all equal unto her she
had great partiality for Dhananjaya. She obtains the fruit of that
conduct today, O best of men."

Vaishampayana continued: "Having said this, that foremost one of Bharatas
race proceeded on. Of righteous soul, that foremost of men, endued with
great intelligence, went on, with mind intent on itself. Then Sahadeva of
great learning fell down on the Earth. Beholding him drop down, Bhima
addressed the king, saying, He who with great humility used to serve us
all, alas, why is that son of Madravati fallen down on the Earth?

"Yudhishthira said, He never thought anybody his equal in wisdom. It is
for that fault that this prince has fallen down.

Vaishampayana continued: "Having said this, the king proceeded, leaving
Sahadeva there. Indeed, Kuntis son Yudhishthira went on, with his
brothers and with the dog. Beholding both Krishna and the Pandava
Sahadeva fallen down, the brave Nakula, whose love for kinsmen was very
great, fell down himself. Upon the falling down of the heroic Nakula of
great personal beauty, Bhima once more addressed the king, saying, This
brother of ours who was endued with righteousness without incompleteness,
and who always obeyed our behests, this Nakula who was unrivalled for
beauty, has fallen down.

"Thus addressed by Bhimasena, Yudhishthira, said, with respect to Nakula,
these words: He was of righteous soul and the foremost of all persons
endued with intelligence. He, however, thought that there was nobody that
equalled him in beauty of person. Indeed, he regarded himself as superior
to all in that respect. It is for this that Nakula has fallen down. Know
this, O Vrikodara. What has been ordained for a person, O hero, must have
to be endured by him.

"Beholding Nakula and the others fall down, Pandus son Arjuna of white
steeds, that slayer of hostile heroes, fell down in great grief of heart.
When that foremost of men, who was endued with the energy of Shakra, had
fallen down, indeed, when that invincible hero was on the point of death,
Bhima said unto the king, I do not recollect any untruth uttered by this
high-souled one. Indeed, not even in jest did he say anything false. What
then is that for whose evil consequence this one has fallen down on the
Earth?

"Yudhishthira said, Arjuna had said that he would consume all our foes in
a single day. Proud of his heroism, he did not, however, accomplish what
he had said. Hence has he fallen down. This Phalguna disregarded all
wielders of bows. One desirous of prosperity should never indulge in such
sentiments."

Vaishampayana continued: "Having said so, the king proceeded on. Then
Bhima fell down. Having fallen down, Bhima addressed king Yudhishthira
the just, saying, O king, behold, I who am thy darling have fallen down.
For what reason have I dropped down? Tell me if thou knowest it.

"Yudhishthira said, Thou wert a great eater, and thou didst use to boast
of thy strength. Thou never didst attend, O Bhima, to the wants of others
while eating. It is for that, O Bhima, that thou hast fallen down.

"Having said these words, the mighty-armed Yudhishthira proceeded on,
without looking back. He had only one companion, the dog of which I have
repeatedly spoken to thee, that followed him now.



3

Vaishampayana said: "Then Shakra, causing the firmament and the Earth to
be filled by a loud sound, came to the son of Pritha on a car and asked
him to ascend it. Beholding his brothers fallen on the Earth, king
Yudhishthira the just said unto that deity of a 1,000 eyes these words:
My brothers have all dropped down here. They must go with me. Without
them by me I do not wish to go to Heaven, O lord of all the deities. The
delicate princess (Draupadi) deserving of every comfort, O Purandara,
should go with us. It behoveth thee to permit this.

"Shakra said, Thou shalt behold thy brothers in Heaven. They have reached
it before thee. Indeed, thou shalt see all of them there, with Krishna.
Do not yield to grief, O chief of the Bharatas. Having cast off their
human bodies they have gone there, O chief of Bharatas race. As regards
thee, it is ordained that thou shalt go thither in this very body of
thine.

"Yudhishthira said, This dog, O lord of the Past and the Present, is
exceedingly devoted to me. He should go with me. My heart is full of
compassion for him.

"Shakra said, Immortality and a condition equal to mine, O king,
prosperity extending in all directions, and high success, and all the
felicities of Heaven, thou hast won today. Do thou cast off this dog. In
this there will be no cruelty.

"Yudhishthira said, O thou of a 1,000 eyes. O thou that art of righteous
behaviour, it is exceedingly difficult for one that is of righteous
behaviour to perpetrate an act that is unrighteous. I do not desire that
union with prosperity for which I shall have to cast off one that is
devoted to me.

"Indra said, There is no place in Heaven for persons with dogs. Besides,
the (deities called) Krodhavasas take away all the merits of such
persons. Reflecting on this, act, O king Yudhishthira the just. Do thou
abandon this dog. There is no cruelty in this.

"Yudhishthira said, It has been said that the abandonment of one that is
devoted is infinitely sinful. It is equal to the sin that one incurs by
slaying a Brahmana. Hence, O great Indra, I shall not abandon this dog
today from desire of my happiness. Even this is my vow steadily pursued,
that I never give up a person that is terrified, nor one that is devoted
to me, nor one that seeks my protection, saying that he is destitute, nor
one that is afflicted, nor one that has come to me, nor one that is weak
in protecting oneself, nor one that is solicitous of life. I shall never
give up such a one till my own life is at an end.

"Indra said, Whatever gifts, or sacrifices spread out, or libations
poured on the sacred fire, are seen by a dog, are taken away by the
Krodhavasas. Do thou, therefore, abandon this dog. By abandoning this dog
thou wilt attain to the region of the deities. Having abandoned thy
brothers and Krishna, thou hast, O hero, acquired a region of felicity by
thy own deeds. Why art thou so stupefied? Thou hast renounced everything.
Why then dost thou not renounce this dog? "Yudhishthira said, This is
well known in all the worlds that there is neither friendship nor enmity
with those that are dead. When my brothers and Krishna died, I was unable
to revive them. Hence it was that I abandoned them. I did not, however,
abandon them as long as they were alive. To frighten one that has sought
protection, the slaying of a woman, the theft of what belongs to a
Brahmana, and injuring a friend, each of these four, O Shakra, is I think
equal to the abandonment of one that is devoted."

Vaishampayana continued: "Hearing these words of king Yudhishthira the
just, (the dog became transformed into) the deity of Righteousness, who,
well pleased, said these words unto him in a sweet voice fraught with
praise.

"Dharma said: Thou art well born, O king of kings, and possessed of the
intelligence and the good conduct of Pandu. Thou hast compassion for all
creatures, O Bharata, of which this is a bright example. Formerly, O son,
thou wert once examined by me in the woods of Dwaita, where thy brothers
of great prowess met with (an appearance of) death. Disregarding both thy
brothers Bhima and Arjuna, thou didst wish for the revival of Nakula from
thy desire of doing good to thy (step-) mother. On the present occasion,
thinking the dog to be devoted to thee, thou hast renounced the very car
of the celestials instead of renouncing him. Hence. O king, there is no
one in Heaven that is equal to thee. Hence, O Bharata, regions of
inexhaustible felicity are thine. Thou hast won them, O chief of the
Bharatas, and thine is a celestial and high goal."

Vaishampayana continued: "Then Dharma, and Shakra, and the Maruts, and
the Ashvinis, and other deities, and the celestial Rishis, causing
Yudhishthira to ascend on a car, proceeded to Heaven. Those beings
crowned with success and capable of going everywhere at will, rode their
respective cars. King Yudhishthira, that perpetuator of Kurus race,
riding on that car, ascended quickly, causing the entire welkin to blaze
with his effulgence. Then Narada, that foremost of all speakers, endued
with penances, and conversant with all the worlds, from amidst that
concourse of deities, said these words: All those royal sages that are
here have their achievements transcended by those of Yudhishthira.
Covering all the worlds by his fame and splendour and by his wealth of
conduct, he has attained to Heaven in his own (human) body. None else
than the son of Pandu has been heard to achieve this.

"Hearing these words of Narada, the righteous-souled king, saluting the
deities and all the royal sages there present, said, Happy or miserable,
whatever the region be that is now my brothers, I desire to proceed to. I
do not wish to go anywhere else.

"Hearing this speech of the king, the chief of the deities, Purandara,
said these words fraught with noble sense: Do thou live in this place, O
king of kings, which thou hast won by thy meritorious deeds. Why dost
thou still cherish human affections? Thou hast attained to great success,
the like of which no other man has ever been able to attain. Thy
brothers, O delighter of the Kurus, have succeeded in winning regions of
felicity. Human affections still touch thee. This is Heaven. Behold these
celestial Rishis and Siddhas who have attained to the region of the gods.

"Gifted with great intelligence, Yudhishthira answered the chief of the
deities once more, saying, O conqueror of Daityas, I venture not to dwell
anywhere separated from them. I desire to go there, where my brothers
have gone. I wish to go there where that foremost of women, Draupadi, of
ample proportions and darkish complexion and endued with great
intelligence and righteous of conduct, has gone."

The end of Mahaprasthanika-parv

_________________
The Flesh of Fallen Angels! Come to me all! Asteroth,

Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,

Cthulhu, Lilith, Della! Blood, to you all!

I'm the wolf, yeah!
I am the wolf! It's close, it's coming. You have come.
The witness to the end, of time. It's now! I will rise to
her side! I don't need the words!
I'm beyond the words!


_________________

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Re: POST, POST LIKE YOU NEVER POSTED BEFORE!
The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 1

ADI PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing,
Juliet Sutherland, Project Manager. Additional proofing and formatting at
sacred-texts.com, by J. B. Hare.



TRANSLATOR'S PREFACE

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

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

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

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

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

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

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

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

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

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

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

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

Kisari Mohan Ganguli

Calcutta



THE MAHABHARATA

ADI PARVA

SECTION I

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

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

Accomplished in speech, Sauti, thus questioned, gave in the midst of that
big assemblage of contemplative Munis a full and proper answer in words
consonant with their mode of life.

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

"The Rishi replied, 'The Purana, first promulgated by the great Rishi
Dwaipayana, and which after having been heard both by the gods and the
Brahmarshis was highly esteemed, being the most eminent narrative that
exists, diversified both in diction and division, possessing subtile
meanings logically combined, and gleaned from the Vedas, is a sacred
work. Composed in elegant language, it includeth the subjects of other
books. It is elucidated by other Shastras, and comprehendeth the sense of
the four Vedas. We are desirous of hearing that history also called
Bharata, the holy composition of the wonderful Vyasa, which dispelleth
the fear of evil, just as it was cheerfully recited by the Rishi
Vaisampayana, under the direction of Dwaipayana himself, at the
snake-sacrifice of Raja Janamejaya?'

"Sauti then said, 'Having bowed down to the primordial being Isana, to
whom multitudes make offerings, and who is adored by the multitude; who
is the true incorruptible one, Brahma, perceptible, imperceptible,
eternal; who is both a non-existing and an existing-non-existing being;
who is the universe and also distinct from the existing and non-existing
universe; who is the creator of high and low; the ancient, exalted,
inexhaustible one; who is Vishnu, beneficent and the beneficence itself,
worthy of all preference, pure and immaculate; who is Hari, the ruler of
the faculties, the guide of all things moveable and immoveable; I will
declare the sacred thoughts of the illustrious sage Vyasa, of marvellous
deeds and worshipped here by all. Some bards have already published this
history, some are now teaching it, and others, in like manner, will
hereafter promulgate it upon the earth. It is a great source of
knowledge, established throughout the three regions of the world. It is
possessed by the twice-born both in detailed and compendious forms. It is
the delight of the learned for being embellished with elegant
expressions, conversations human and divine, and a variety of poetical
measures.

In this world, when it was destitute of brightness and light, and
enveloped all around in total darkness, there came into being, as the
primal cause of creation, a mighty egg, the one inexhaustible seed of all
created beings. It is called Mahadivya, and was formed at the beginning
of the Yuga, in which we are told, was the true light Brahma, the eternal
one, the wonderful and inconceivable being present alike in all places;
the invisible and subtile cause, whose nature partaketh of entity and
non-entity. From this egg came out the lord Pitamaha Brahma, the one only
Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one
Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha,
and the seven sons of Daksha. Then appeared the man of inconceivable
nature whom all the Rishis know and so the Viswe-devas, the Adityas, the
Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the
Guhyakas, and the Pitris. After these were produced the wise and most
holy Brahmarshis, and the numerous Rajarshis distinguished by every noble
quality. So the water, the heavens, the earth, the air, the sky, the
points of the heavens, the years, the seasons, the months, the
fortnights, called Pakshas, with day and night in due succession. And
thus were produced all things which are known to mankind.

And what is seen in the universe, whether animate or inanimate, of
created things, will at the end of the world, and after the expiration of
the Yuga, be again confounded. And, at the commencement of other Yugas,
all things will be renovated, and, like the various fruits of the earth,
succeed each other in the due order of their seasons. Thus continueth
perpetually to revolve in the world, without beginning and without end,
this wheel which causeth the destruction of all things.

The generation of Devas, in brief, was thirty-three thousand,
thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu,
Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and
Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was
Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three
sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing
numerous offspring. The illustrious Dasa-jyoti had ten thousand,
Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number
of Sata-jyoti's offspring. From these are descended the family of the
Kurus, of the Yadus, and of Bharata; the family of Yayati and of
Ikshwaku; also of all the Rajarshis. Numerous also were the generations
produced, and very abundant were the creatures and their places of abode.
The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma,
Artha, and Kama--also various books upon the subject of Dharma, Artha,
and Kama; also rules for the conduct of mankind; also histories and
discourses with various srutis; all of which having been seen by the
Rishi Vyasa are here in due order mentioned as a specimen of the book.

The Rishi Vyasa published this mass of knowledge in both a detailed and
an abridged form. It is the wish of the learned in the world to possess
the details and the abridgement. Some read the Bharata beginning with the
initial mantra (invocation), others with the story of Astika, others with
Uparichara, while some Brahmanas study the whole. Men of learning display
their various knowledge of the institutes in commenting on the
composition. Some are skilful in explaining it, while others, in
remembering its contents.

The son of Satyavati having, by penance and meditation, analysed the
eternal Veda, afterwards composed this holy history, when that learned
Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of
Parasara, had finished this greatest of narrations, he began to consider
how he might teach it to his disciples. And the possessor of the six
attributes, Brahma, the world's preceptor, knowing of the anxiety of the
Rishi Dwaipayana, came in person to the place where the latter was, for
gratifying the saint, and benefiting the people. And when Vyasa,
surrounded by all the tribes of Munis, saw him, he was surprised; and,
standing with joined palms, he bowed and ordered a seat to be brought.
And Vyasa having gone round him who is called Hiranyagarbha seated on
that distinguished seat stood near it; and being commanded by Brahma
Parameshthi, he sat down near the seat, full of affection and smiling in
joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi,
said, "O divine Brahma, by me a poem hath been composed which is greatly
respected. The mystery of the Veda, and what other subjects have been
explained by me; the various rituals of the Upanishads with the Angas;
the compilation of the Puranas and history formed by me and named after
the three divisions of time, past, present, and future; the determination
of the nature of decay, fear, disease, existence, and non-existence, a
description of creeds and of the various modes of life; rule for the four
castes, and the import of all the Puranas; an account of asceticism and
of the duties of a religious student; the dimensions of the sun and moon,
the planets, constellations, and stars, together with the duration of the
four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences
called Nyaya, Orthoephy and Treatment of diseases; charity and
Pasupatadharma; birth celestial and human, for particular purposes; also
a description of places of pilgrimage and other holy places of rivers,
mountains, forests, the ocean, of heavenly cities and the kalpas; the art
of war; the different kinds of nations and languages: the nature of the
manners of the people; and the all-pervading spirit;--all these have been
represented. But, after all, no writer of this work is to be found on
earth.'

"Brahma said. 'I esteem thee for thy knowledge of divine mysteries,
before the whole body of celebrated Munis distinguished for the sanctity
of their lives. I know thou hast revealed the divine word, even from its
first utterance, in the language of truth. Thou hast called thy present
work a poem, wherefore it shall be a poem. There shall be no poets whose
works may equal the descriptions of this poem, even, as the three other
modes called Asrama are ever unequal in merit to the domestic Asrama. Let
Ganesa be thought of, O Muni, for the purpose of writing the poem.'

"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own
abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of
obstacles, ready to fulfil the desires of his votaries, was no sooner
thought of, than he repaired to the place where Vyasa was seated. And
when he had been saluted, and was seated, Vyasa addressed him thus, 'O
guide of the Ganas! be thou the writer of the Bharata which I have formed
in my imagination, and which I am about to repeat."

"Ganesa, upon hearing this address, thus answered, 'I will become the
writer of thy work, provided my pen do not for a moment cease writing."
And Vyasa said unto that divinity, 'Wherever there be anything thou dost
not comprehend, cease to continue writing.' Ganesa having signified his
assent, by repeating the word Om! proceeded to write; and Vyasa began;
and by way of diversion, he knit the knots of composition exceeding
close; by doing which, he dictated this work according to his engagement.

I am (continued Sauti) acquainted with eight thousand and eight hundred
verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of
their meaning, O Muni, no one is able, to this day, to penetrate those
closely knit difficult slokas. Even the omniscient Ganesa took a moment
to consider; while Vyasa, however, continued to compose other verses in
great abundance.

The wisdom of this work, like unto an instrument of applying collyrium,
hath opened the eyes of the inquisitive world blinded by the darkness of
ignorance. As the sun dispelleth the darkness, so doth the Bharata by its
discourses on religion, profit, pleasure and final release, dispel the
ignorance of men. As the full-moon by its mild light expandeth the buds
of the water-lily, so this Purana, by exposing the light of the Sruti
hath expanded the human intellect. By the lamp of history, which
destroyeth the darkness of ignorance, the whole mansion of nature is
properly and completely illuminated.

This work is a tree, of which the chapter of contents is the seed; the
divisions called Pauloma and Astika are the root; the part called
Sambhava is the trunk; the books called Sabha and Aranya are the roosting
perches; the books called Arani is the knitting knots; the books called
Virata and Udyoga the pith; the book named Bhishma, the main branch; the
book called Drona, the leaves; the book called Karna, the fair flowers;
the book named Salya, their sweet smell; the books entitled Stri and
Aishika, the refreshing shade; the book called Santi, the mighty fruit;
the book called Aswamedha, the immortal sap; the denominated
Asramavasika, the spot where it groweth; and the book called Mausala, is
an epitome of the Vedas and held in great respect by the virtuous
Brahmanas. The tree of the Bharata, inexhaustible to mankind as the
clouds, shall be as a source of livelihood to all distinguished poets."

"Sauti continued, 'I will now speak of the undying flowery and fruitful
productions of this tree, possessed of pure and pleasant taste, and not
to be destroyed even by the immortals. Formerly, the spirited and
virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son
of Ganga and of his own mother, became the father of three boys who were
like the three fires by the two wives of Vichitra-virya; and having thus
raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse
abode to prosecute his religious exercise.

It was not till after these were born, grown up, and departed on the
supreme journey, that the great Rishi Vyasa published the Bharata in this
region of mankind; when being solicited by Janamejaya and thousands of
Brahmanas, he instructed his disciple Vaisampayana, who was seated near
him; and he, sitting together with the Sadasyas, recited the Bharata,
during the intervals of the ceremonies of the sacrifice, being repeatedly
urged to proceed.

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

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

Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its
trunk; Bhimasena, its branches; the two sons of Madri are its full-grown
fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.

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

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

Having studied the whole of the Vedas and sundry other shastras, the
Pandavas resided there, respected by all and without apprehension from
any one.

The principal men were pleased with the purity of Yudhishthira, the
courage of Arjuna, the submissive attention of Kunti to her superiors,
and the humility of the twins, Nakula and Sahadeva; and all the people
rejoiced in their heroic virtues.

After a while, Arjuna obtained the virgin Krishna at the swayamvara, in
the midst of a concourse of Rajas, by performing a very difficult feat of
archery. And from this time he became very much respected in this world
among all bowmen; and in fields of battle also, like the sun, he was hard
to behold by foe-men. And having vanquished all the neighbouring princes
and every considerable tribe, he accomplished all that was necessary for
the Raja (his eldest brother) to perform the great sacrifice called
Rajasuya.

Yudhishthira, after having, through the wise counsels of Vasudeva and by
the valour of Bhimasena and Arjuna, slain Jarasandha (the king of
Magadha) and the proud Chaidya, acquired the right to perform the grand
sacrifice of Rajasuya abounding in provisions and offering and fraught
with transcendent merits. And Duryodhana came to this sacrifice; and when
he beheld the vast wealth of the Pandavas scattered all around, the
offerings, the precious stones, gold and jewels; the wealth in cows,
elephants, and horses; the curious textures, garments, and mantles; the
precious shawls and furs and carpets made of the skin of the Ranku; he
was filled with envy and became exceedingly displeased. And when he
beheld the hall of assembly elegantly constructed by Maya (the Asura
architect) after the fashion of a celestial court, he was inflamed with
rage. And having started in confusion at certain architectural deceptions
within this building, he was derided by Bhimasena in the presence of
Vasudeva, like one of mean descent.

And it was represented to Dhritarashtra that his son, while partaking of
various objects of enjoyment and diverse precious things, was becoming
meagre, wan, and pale. And Dhritarashtra, some time after, out of
affection for his son, gave his consent to their playing (with the
Pandavas) at dice. And Vasudeva coming to know of this, became
exceedingly wroth. And being dissatisfied, he did nothing to prevent the
disputes, but overlooked the gaming and sundry other horried
unjustifiable transactions arising therefrom: and in spite of Vidura,
Bhishma, Drona, and Kripa, the son of Saradwan, he made the Kshatriyas
kill each other in the terrific war that ensued.'

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

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

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

'When I heard that Yudhishthira had been followed into the wilderness by
Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya,
I had no hope of success. When I heard that Arjuna, having, in combat,
pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a
hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope
of success. When I heard that the just and renowned Arjuna after having
been to the celestial regions, had there obtained celestial weapons from
Indra himself then, O Sanjaya, I had no hope of success. When I heard
that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas
proud with the boon they had obtained and which had rendered them
invulnerable even to the celestials, then, O Sanjaya, I had no hope of
success. When I heard that Arjuna, the chastiser of enemies, having gone
to the regions of Indra for the destruction of the Asuras, had returned
thence successful, then, O Sanjaya, I had no hope of success. When I
heard that Bhima and the other sons of Pritha (Kunti) accompanied by
Vaisravana had arrived at that country which is inaccessible to man then,
O Sanjaya, I had no hope of success. When I heard that my sons, guided by
the counsels of Karna, while on their journey of Ghoshayatra, had been
taken prisoners by the Gandharvas and were set free by Arjuna, then, O
Sanjaya, I had no hope of success. When I heard that Dharma (the god of
justice) having come under the form of a Yaksha had proposed certain
questions to Yudhishthira then, O Sanjaya, I had no hope of success. When
I heard that my sons had failed to discover the Pandavas under their
disguise while residing with Draupadi in the dominions of Virata, then, O
Sanjaya, I had no hope of success. When I heard that the principal men of
my side had all been vanquished by the noble Arjuna with a single chariot
while residing in the dominions of Virata, then, O Sanjaya, I had no hope
of success. When I heard that Vasudeva of the race of Madhu, who covered
this whole earth by one foot, was heartily interested in the welfare of
the Pandavas, then, O Sanjaya, I had no hope of success. When I heard
that the king of Matsya, had offered his virtuous daughter Uttara to
Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I
had no hope of success. When I heard that Yudhishthira, beaten at dice,
deprived of wealth, exiled and separated from his connections, had
assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no
hope of success. When I heard Narada, declare that Krishna and Arjuna
were Nara and Narayana and he (Narada) had seen them together in the
regions of Brahma, then, O Sanjaya, I had no hope of success. When I
heard that Krishna, anxious to bring about peace, for the welfare of
mankind had repaired to the Kurus, and went away without having been able
to effect his purpose, then, O Sanjaya, I had no hope of success. When I
heard that Kama and Duryodhana resolved upon imprisoning Krishna
displayed in himself the whole universe, then, O Sanjaya, I had no hope
of success. Then I heard that at the time of his departure, Pritha
(Kunti) standing, full of sorrow, near his chariot received consolation
from Krishna, then, O Sanjaya, I had no hope of success. When I heard
that Vasudeva and Bhishma the son of Santanu were the counsellors of the
Pandavas and Drona the son of Bharadwaja pronounced blessings on them,
then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I
will not fight when thou art fighting--and, quitting the army, went away,
then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and
Arjuna and the bow Gandiva of immeasurable prowess, these three of
dreadful energy had come together, then, O Sanjaya, I had no hope of
success. When I heard that upon Arjuna having been seized with
compunction on his chariot and ready to sink, Krishna showed him all the
worlds within his body, then, O Sanjaya, I had no hope of success. When I
heard that Bhishma, the desolator of foes, killing ten thousand
charioteers every day in the field of battle, had not slain any amongst
the Pandavas then, O Sanjaya, I had no hope of success. When I heard that
Bhishma, the righteous son of Ganga, had himself indicated the means of
his defeat in the field of battle and that the same were accomplished by
the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success.
When I heard that Arjuna, having placed Sikhandin before himself in his
chariot, had wounded Bhishma of infinite courage and invincible in
battle, then, O Sanjaya, I had no hope of success. When I heard that the
aged hero Bhishma, having reduced the numbers of the race of shomaka to a
few, overcome with various wounds was lying on a bed of arrows, then, O
Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying
on the ground with thirst for water, Arjuna, being requested, had pierced
the ground and allayed his thirst, then, O Sanjaya, I had no hope of
success. When Bayu together with Indra and Suryya united as allies for
the success of the sons of Kunti, and the beasts of prey (by their
inauspicious presence) were putting us in fear, then, O Sanjaya, I had no
hope of success. When the wonderful warrior Drona, displaying various
modes of fight in the field, did not slay any of the superior Pandavas,
then, O Sanjaya, I had no hope of success. When I heard that the
Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna
were all slain by Arjuna himself, then, O Sanjaya, I had no hope of
success. When I heard that our disposition of forces, impenetrable by
others, and defended by Bharadwaja himself well-armed, had been singly
forced and entered by the brave son of Subhadra, then, O Sanjaya, I had
no hope of success. When I heard that our Maharathas, unable to overcome
Arjuna, with jubilant faces after having jointly surrounded and slain the
boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard
that the blind Kauravas were shouting for joy after having slain
Abhimanyu and that thereupon Arjuna in anger made his celebrated speech
referring to Saindhava, then, O Sanjaya, I had no hope of success. When I
heard that Arjuna had vowed the death of Saindhava and fulfilled his vow
in the presence of his enemies, then, O Sanjaya, I had no hope of
success. When I heard that upon the horses of Arjuna being fatigued,
Vasudeva releasing them made them drink water and bringing them back and
reharnessing them continued to guide them as before, then, O Sanjaya, I
had no hope of success. When I heard that while his horses were fatigued,
Arjuna staying in his chariot checked all his assailants, then, O
Sanjaya, I had no hope of success. When I heard that Yuyudhana of the
race of Vrishni, after having thrown into confusion the army of Drona
rendered unbearable in prowess owing to the presence of elephants,
retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope
of success. When I heard that Karna even though he had got Bhima within
his power allowed him to escape after only addressing him in contemptuous
terms and dragging him with the end of his bow, then, O Sanjaya, I had no
hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the
son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to
be slain, then, O Sanjaya, I had no hope of success. When I heard that
the celestial Sakti given by Indra (to Karna) was by Madhava's
machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful
countenance, then, O Sanjaya, I had no hope of success. When I heard that
in the encounter between Karna and Ghatotkacha, that Sakti was hurled
against Ghatotkacha by Karna, the same which was certainly to have slain
Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard
that Dhristadyumna, transgressing the laws of battle, slew Drona while
alone in his chariot and resolved on death, then, O Sanjaya, I had no
hope of success. When I heard that Nakula. the son of Madri, having in
the presence of the whole army engaged in single combat with the son of
Drona and showing himself equal to him drove his chariot in circles
around, then, O Sanjaya, I had no hope of success. When upon the death of
Drona, his son misused the weapon called Narayana but failed to achieve
the destruction of the Pandavas, then, O Sanjaya, I had no hope of
success. When I heard that Bhimasena drank the blood of his brother
Duhsasana in the field of battle without anybody being able to prevent
him, then, O Sanjaya, I had no hope of success. When I heard that the
infinitely brave Karna, invincible in battle, was slain by Arjuna in that
war of brothers mysterious even to the gods, then, O Sanjaya, I had no
hope of success. When I heard that Yudhishthira, the Just, overcame the
heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O
Sanjaya, I had no hope of success. When I heard that the brave king of
Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O
Sanjaya, I had no hope of success. When I heard that the wicked Suvala of
magic power, the root of the gaming and the feud, was slain in battle by
Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success.
When I heard that Duryodhana, spent with fatigue, having gone to a lake
and made a refuge for himself within its waters, was lying there alone,
his strength gone and without a chariot, then, O Sanjaya, I had no hope
of success. When I heard that the Pandavas having gone to that lake
accompanied by Vasudeva and standing on its beach began to address
contemptuously my son who was incapable of putting up with affronts,
then, O Sanjaya, I had no hope of success. When I heard that while,
displaying in circles a variety of curious modes (of attack and defence)
in an encounter with clubs, he was unfairly slain according to the
counsels of Krishna, then, O Sanjaya, I had no hope of success. When I
heard the son of Drona and others by slaying the Panchalas and the sons
of Draupadi in their sleep, perpetrated a horrible and infamous deed,
then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman
while being pursued by Bhimasena had discharged the first of weapons
called Aishika, by which the embryo in the womb (of Uttara) was wounded,
then, O Sanjaya, I had no hope of success. When I heard that the weapon
Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with
another weapon over which he had pronounced the word "Sasti" and that
Aswatthaman had to give up the jewel-like excrescence on his head, then,
O Sanjaya, I had no hope of success. When I heard that upon the embryo in
the womb of Virata's daughter being wounded by Aswatthaman with a mighty
weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya,
I had no hope of success.

'Alas! Gandhari, destitute of children, grand-children, parents,
brothers, and kindred, is to be pitied. Difficult is the task that hath
been performed by the Pandavas: by them hath a kingdom been recovered
without a rival.

'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.'

"Sauti said, 'The son of Gavalgana having in this manner administered
comfort to the royal Dhritarashtra overwhelmed with grief for his sons,
then restored his mind to peace. Taking these facts for his subject,
Dwaipayana composed a holy Upanishad that has been published to the world
by learned and sacred bards in the Puranas composed by them.

"The study of the Bharata is an act of piety. He that readeth even one
foot, with belief, hath his sins entirely purged away. Herein Devas,
Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of;
and likewise Yakshas and great Uragas (Nagas). Herein also hath been
described the eternal Vasudeva possessing the six attributes. He is the
true and just, the pure and holy, the eternal Brahma, the supreme soul,
the true constant light, whose divine deeds wise and learned recount;
from whom hath proceeded the non-existent and existent-non-existent
universe with principles of generation and progression, and birth, death
and re-birth. That also hath been treated of which is called Adhyatma
(the superintending spirit of nature) that partaketh of the attributes of
the five elements. That also hath been described who is purusha being
above such epithets as 'undisplayed' and the like; also that which the
foremost yatis exempt from the common destiny and endued with the power
of meditation and Tapas behold dwelling in their hearts as a reflected
image in the mirror.

"The man of faith, devoted to piety, and constant in the exercise of
virtue, on reading this section is freed from sin. The believer that
constantly heareth recited this section of the Bharata, called the
Introduction, from the beginning, falleth not into difficulties. The man
repeating any part of the introduction in the two twilights is during
such act freed from the sins contracted during the day or the night. This
section, the body of the Bharata, is truth and nectar. As butter is in
curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar
among medicines; as the sea is eminent among receptacles of water, and
the cow among quadrupeds; as are these (among the things mentioned) so is
the Bharata said to be among histories.

"He that causeth it, even a single foot thereof, to be recited to
Brahmanas during a Sradha, his offerings of food and drink to the manes
of his ancestors become inexhaustible.

"By the aid of history and the Puranas, the Veda may be expounded; but
the Veda is afraid of one of little information lest he should it. The
learned man who recites to other this Veda of Vyasa reapeth advantage. It
may without doubt destroy even the sin of killing the embryo and the
like. He that readeth this holy chapter of the moon, readeth the whole of
the Bharata, I ween. The man who with reverence daily listeneth to this
sacred work acquireth long life and renown and ascendeth to heaven.

"In former days, having placed the four Vedas on one side and the Bharata
on the other, these were weighed in the balance by the celestials
assembled for that purpose. And as the latter weighed heavier than the
four Vedas with their mysteries, from that period it hath been called in
the world Mahabharata (the great Bharata). Being esteemed superior both
in substance and gravity of import it is denominated Mahabharata on
account of such substance and gravity of import. He that knoweth its
meaning is saved from all his sins.

'Tapa is innocent, study is harmless, the ordinance of the Vedas
prescribed for all the tribes are harmless, the acquisition of wealth by
exertion is harmless; but when they are abused in their practices it is
then that they become sources of evil.'"



SECTION II

"The Rishis said, 'O son of Suta, we wish to hear a full and
circumstantial account of the place mentioned by you as Samanta-panchaya.'

"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter
O ye best of men, ye deserve to hear of the place known as
Samanta-panchaka. In the interval between the Treta and Dwapara Yugas,
Rama (the son of Jamadagni) great among all who have borne arms, urged by
impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And
when that fiery meteor, by his own valour, annihilated the entire tribe
of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We
are told that his reason being overpowered by anger he offered oblations
of blood to the manes of his ancestors, standing in the midst of the
sanguine waters of those lakes. It was then that his forefathers of whom
Richika was the first having arrived there addressed him thus, 'O Rama, O
blessed Rama, O offspring of Bhrigu, we have been gratified with the
reverence thou hast shown for thy ancestors and with thy valour, O mighty
one! Blessings be upon thee. O thou illustrious one, ask the boon that
thou mayst desire.'

"Rama said, 'If, O fathers, ye are favourably disposed towards me, the
boon I ask is that I may be absolved from the sins born of my having
annihilated the Kshatriyas in anger, and that the lakes I have formed may
become famous in the world as holy shrines.' The Pitris then said, 'So
shall it be. But be thou pacified.' And Rama was pacified accordingly.
The region that lieth near unto those lakes of gory water, from that time
hath been celebrated as Samanta-panchaka the holy. The wise have declared
that every country should be distinguished by a name significant of some
circumstance which may have rendered it famous. In the interval between
the Dwapara and the Kali Yugas there happened at Samanta-panchaka the
encounter between the armies of the Kauravas and the Pandavas. In that
holy region, without ruggedness of any kind, were assembled eighteen
Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come
thereto, they were all slain on the spot. Thus the name of that region, O
Brahmanas, hath been explained, and the country described to you as a
sacred and delightful one. I have mentioned the whole of what relateth to
it as the region is celebrated throughout the three worlds.'

"The Rishis said, 'We have a desire to know, O son of Suta, what is
implied by the term Akshauhini that hath been used by thee. Tell us in
full what is the number of horse and foot, chariots and elephants, which
compose an Akshauhini for thou art fully informed.'

"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three
horses form one Patti; three pattis make one Sena-mukha; three
sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a
Vahini; three vahinis together are called a Pritana; three pritanas form
a Chamu; three chamus, one Anikini; and an anikini taken ten times forms,
as it is styled by those who know, an Akshauhini. O ye best of Brahmanas,
arithmeticians have calculated that the number of chariots in an
Akshauhini is twenty-one thousand eight hundred and seventy. The measure
of elephants must be fixed at the same number. O ye pure, you must know
that the number of foot-soldiers is one hundred and nine thousand, three
hundred and fifty, the number of horse is sixty-five thousand, six
hundred and ten. These, O Brahmanas, as fully explained by me, are the
numbers of an Akshauhini as said by those acquainted with the principles
of numbers. O best of Brahmanas, according to this calculation were
composed the eighteen Akshauhinis of the Kaurava and the Pandava army.
Time, whose acts are wonderful assembled them on that spot and having
made the Kauravas the cause, destroyed them all. Bhishma acquainted with
choice of weapons, fought for ten days. Drona protected the Kaurava
Vahinis for five days. Kama the desolator of hostile armies fought for
two days; and Salya for half a day. After that lasted for half a day the
encounter with clubs between Duryodhana and Bhima. At the close of that
day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night
while sleeping without suspicion of danger.

'O Saunaka, this best of narrations called Bharata which has begun to be
repeated at thy sacrifice, was formerly repeated at the sacrifice of
Janamejaya by an intelligent disciple of Vyasa. It is divided into
several sections; in the beginning are Paushya, Pauloma, and Astika
parvas, describing in full the valour and renown of kings. It is a work
whose description, diction, and sense are varied and wonderful. It
contains an account of various manners and rites. It is accepted by the
wise, as the state called Vairagya is by men desirous of final release.
As Self among things to be known, as life among things that are dear, so
is this history that furnisheth the means of arriving at the knowledge of
Brahma the first among all the sastras. There is not a story current in
this world but doth depend upon this history even as the body upon the
foot that it taketh. As masters of good lineage are ever attended upon by
servants desirous of preferment so is the Bharata cherished by all poets.
As the words constituting the several branches of knowledge appertaining
to the world and the Veda display only vowels and consonants, so this
excellent history displayeth only the highest wisdom.

'Listen, O ye ascetics, to the outlines of the several divisions (parvas)
of this history called Bharata, endued with great wisdom, of sections and
feet that are wonderful and various, of subtile meanings and logical
connections, and embellished with the substance of the Vedas.

'The first parva is called Anukramanika; the second, Sangraha; then
Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the
Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha
(setting fire to the house of lac) and then Hidimbabadha (the killing of
Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then
Chitraratha. The next is called Swayamvara (selection of husband by
Panchali), in which Arjuna by the exercise of Kshatriya virtues, won
Draupadi for wife. Then comes Vaivahika (marriage). Then comes
Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom),
Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away
of Subhadra). After these come Harana-harika, Khandava-daha (the burning
of the Khandava forest) and Maya-darsana (meeting with Maya the Asura
architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general
campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing
of the Arghya) and Sisupala-badha (the killing of Sisupala). After these,
Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and
Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels
of Arjuna), Kairati. In the last hath been described the battle between
Arjuna and Mahadeva in the guise of a hunter. After this
Indra-lokavigamana (the journey to the regions of Indra); then that mine
of religion and virtue, the highly pathetic Nalopakhyana (the story of
Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince
of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then
the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya
(meeting with Markandeya). Then the meeting of Draupadi and Satyabhama,
Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of
Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction
of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the
story of 'Savitri' illustrating the great merit of connubial chastity.
After this last, the story of 'Rama'. The parva that comes next is called
'Kundala-harana' (the theft of the ear-rings). That which comes next is
'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the
fulfilment of their promise (of living unknown for one year). Then the
destruction of the 'Kichakas', then the attempt to take the kine (of
Virata by the Kauravas). The next is called the marriage of Abhimanyu
with the daughter of Virata. The next you must know is the most wonderful
parva called Udyoga. The next must be known by the name of 'Sanjaya-yana'
(the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of
Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the
mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the
arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then
the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of
'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court,
and then Bidulaputrasasana. Then the muster of troops and the story of
Sheta. Then, must you know, comes the quarrel of the high-souled Karna.
Then the march to the field of the troops of both sides. The next hath
been called numbering the Rathis and Atirathas. Then comes the arrival of
the messenger Uluka which kindled the wrath (of the Pandavas). The next
that comes, you must know, is the story of Amba. Then comes the thrilling
story of the installation of Bhishma as commander-in-chief. The next is
called the creation of the insular region Jambu; then Bhumi; then the
account about the formation of islands. Then comes the 'Bhagavat-gita';
and then the death of Bhishma. Then the installation of Drona; then the
destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then
the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and
then of Ghatotkacha. Then, must you know, comes the story of the death of
Drona of surprising interest. The next that comes is called the discharge
of the weapon called Narayana. Then, you know, is Karna, and then Salya.
Then comes the immersion in the lake, and then the encounter (between
Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the
descriptions of holy shrines, and then genealogies. Then comes Sauptika
describing incidents disgraceful (to the honour of the Kurus). Then comes
the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations
of water to the manes of the deceased, and then the wailings of the
women. The next must be known as 'Sraddha' describing the funeral rites
performed for the slain Kauravas. Then comes the destruction of the
Rakshasa Charvaka who had assumed the disguise of a Brahmana (for
deceiving Yudhishthira). Then the coronation of the wise Yudhishthira.
The next is called the 'Grihapravibhaga'. Then comes 'Santi', then
'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that
follow are called respectively 'Suka-prasna-abhigamana',
'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with
Maya. The next is to be known as 'Anusasanika'. Then the ascension of
Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all
sins away. The next must be known as the 'Anugita' in which are words of
spiritual philosophy. Those that follow are called 'Asramvasa',
'Puttradarshana' (meeting with the spirits of the deceased sons), and the
arrival of Narada. The next is called 'Mausala' which abounds with
terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension
to heaven. Then comes the Purana which is called Khilvansa. In this last
are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the
destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva'
(in which there are prophecies regarding the future).

The high-souled Vyasa composed these hundred parvas of which the above is
only an abridgement: having distributed them into eighteen, the son of
Suta recited them consecutively in the forest of Naimisha as follows:

'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara,
Samva, the burning of the house of lac, the slaying of Hidimba, the
destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi,
her marriage after the overthrow of rivals in war, the arrival of Vidura,
the restoration, Arjuna's exile, the abduction of Subhadra, the gift and
receipt of the marriage dower, the burning of the Khandava forest, and
the meeting with (the Asura-architect) Maya. The Paushya parva treats of
the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The
Astika describes the birth of Garuda and of the Nagas (snakes), the
churning of the ocean, the incidents relating to the birth of the
celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as
described in the Snake-sacrifice of king Janamejaya. The Sambhava parva
narrates the birth of various kings and heroes, and that of the sage,
Krishna Dwaipayana: the partial incarnations of deities, the generation
of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds,
and of all creatures; and lastly, of the life and adventures of king
Bharata--the progenitor of the line that goes by his name--the son born
of Sakuntala in the hermitage of the ascetic Kanwa. This parva also
describes the greatness of Bhagirathi, and the births of the Vasus in the
house of Santanu and their ascension to heaven. In this parva is also
narrated the birth of Bhishma uniting in himself portions of the energies
of the other Vasus, his renunciation of royalty and adoption of the
Brahmacharya mode of life, his adherence to his vows, his protection of
Chitrangada, and after the death of Chitrangada, his protection of his
younger brother, Vichitravirya, and his placing the latter on the throne:
the birth of Dharma among men in consequence of the curse of Animondavya;
the births of Dhritarashtra and Pandu through the potency of Vyasa's
blessings (?) and also the birth of the Pandavas; the plottings of
Duryodhana to send the sons of Pandu to Varanavata, and the other dark
counsels of the sons of Dhritarashtra in regard to the Pandavas; then the
advice administered to Yudhishthira on his way by that well-wisher of the
Pandavas--Vidura--in the mlechchha language--the digging of the hole, the
burning of Purochana and the sleeping woman of the fowler caste, with her
five sons, in the house of lac; the meeting of the Pandavas in the
dreadful forest with Hidimba, and the slaying of her brother Hidimba by
Bhima of great prowess. The birth of Ghatotkacha; the meeting of the
Pandavas with Vyasa and in accordance with his advice their stay in
disguise in the house of a Brahmana in the city of Ekachakra; the
destruction of the Asura Vaka, and the amazement of the populace at the
sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the
departure of the Pandavas for Panchala in obedience to the injunction of
Vyasa, and moved equally by the desire of winning the hand of Draupadi on
learning the tidings of the Swayamvara from the lips of a Brahmana;
victory of Arjuna over a Gandharva, called Angaraparna, on the banks of
the Bhagirathi, his contraction of friendship with his adversary, and his
hearing from the Gandharva the history of Tapati, Vasishtha and Aurva.
This parva treats of the journey of the Pandavas towards Panchala, the
acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after
having successfully pierced the mark; and in the ensuing fight, the
defeat of Salya, Kama, and all the other crowned heads at the hands of
Bhima and Arjuna of great prowess; the ascertainment by Balarama and
Krishna, at the sight of these matchless exploits, that the heroes were
the Pandavas, and the arrival of the brothers at the house of the potter
where the Pandavas were staying; the dejection of Drupada on learning
that Draupadi was to be wedded to five husbands; the wonderful story of
the five Indras related in consequence; the extraordinary and
divinely-ordained wedding of Draupadi; the sending of Vidura by the sons
of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his
sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then
their rule over one half of the kingdom; the fixing of turns by the sons
of Pandu, in obedience to the injunction of Narada, for connubial
companionship with Krishna. In like manner hath the history of Sunda and
Upasunda been recited in this. This parva then treats of the departure of
Arjuna for the forest according to the vow, he having seen Draupadi and
Yudhishthira sitting together as he entered the chamber to take out arms
for delivering the kine of a certain Brahmana. This parva then describes
Arjuna's meeting on the way with Ulupi, the daughter of a Naga (serpent);
it then relates his visits to several sacred spots; the birth of
Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who
had been turned into alligators by the imprecation of a Brahmana, the
meeting of Madhava and Arjuna on the holy spot called Prabhasa; the
carrying away of Subhadra by Arjuna, incited thereto by her brother
Krishna, in the wonderful car moving on land and water, and through
mid-air, according to the wish of the rider; the departure for
Indraprastha, with the dower; the conception in the womb of Subhadra of
that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children;
then follows the pleasure-trip of Krishna and Arjuna to the banks of the
Jamuna and the acquisition by them of the discus and the celebrated bow
Gandiva; the burning of the forest of Khandava; the rescue of Maya by
Arjuna, and the escape of the serpent,--and the begetting of a son by
that best of Rishis, Mandapala, in the womb of the bird Sarngi. This
parva is divided by Vyasa into two hundred and twenty-seven chapters.
These two hundred and twenty-seven chapters contain eight thousand eight
hundred and eighty-four slokas.

The second is the extensive parva called Sabha or the assembly, full of
matter. The subjects of this parva are the establishment of the grand
hall by the Pandavas; their review of their retainers; the description of
the lokapalas by Narada well-acquainted with the celestial regions; the
preparations for the Rajasuya sacrifice; the destruction of Jarasandha;
the deliverance by Vasudeva of the princes confined in the mountain-pass;
the campaign of universal conquest by the Pandavas; the arrival of the
princes at the Rajasuya sacrifice with tribute; the destruction of
Sisupala on the occasion of the sacrifice, in connection with offering of
arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's
sorrow and envy at the sight of the magnificent scale on which the
arrangements had been made; the indignation of Duryodhana in consequence,
and the preparations for the game of dice; the defeat of Yudhishthira at
play by the wily Sakuni; the deliverance by Dhritarashtra of his
afflicted daughter-in-law Draupadi plunged in the sea of distress caused
by the gambling, as of a boat tossed about by the tempestuous waves. The
endeavours of Duryodhana to engage Yudhishthira again in the game; and
the exile of the defeated Yudhishthira with his brothers. These
constitute what has been called by the great Vyasa the Sabha Parva. This
parva is divided into seventh-eight sections, O best of Brahmanas, of two
thousand, five hundred and seven slokas.

Then comes the third parva called Aranyaka (relating to the forest) This
parva treats of the wending of the Pandavas to the forest and the
citizens, following the wise Yudhishthira, Yudhishthira's adoration of
the god of day; according to the injunctions of Dhaumya, to be gifted
with the power of maintaining the dependent Brahmanas with food and
drink: the creation of food through the grace of the Sun: the expulsion
by Dhritarashtra of Vidura who always spoke for his master's good;
Vidura's coming to the Pandavas and his return to Dhritarashtra at the
solicitation of the latter; the wicked Duryodhana's plottings to destroy
the forest-ranging Pandavas, being incited thereto by Karna; the
appearance of Vyasa and his dissuasion of Duryodhana bent on going to the
forest; the history of Surabhi; the arrival of Maitreya; his laying down
to Dhritarashtra the course of action; and his curse on Duryodhana;
Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the
princes of the Vrishni race to Yudhishthira on hearing of his defeat at
the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of
Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her;
the fall of Sauva also has been here described by the Rishi; also
Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's
bringing the son of Draupadi to Panchala; the entrance of the sons of
Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira,
and Draupadi; the coming of Vyasa to the Pandavas and his endowing
Yudhishthira with the power of Pratismriti; then, after the departure of
Vyasa, the removal of the Pandavas to the forest of Kamyaka; the
wanderings of Arjuna of immeasurable prowess in search of weapons; his
battle with Mahadeva in the guise of a hunter; his meeting with the
lokapalas and receipt of weapons from them; his journey to the regions of
Indra for arms and the consequent anxiety of Dhritarashtra; the wailings
and lamentations of Yudhishthira on the occasion of his meeting with the
worshipful great sage Brihadaswa. Here occurs the holy and highly
pathetic story of Nala illustrating the patience of Damayanti and the
character of Nala. Then the acquirement by Yudhishthira of the mysteries
of dice from the same great sage; then the arrival of the Rishi Lomasa
from the heavens to where the Pandavas were, and the receipt by these
high-souled dwellers in the woods of the intelligence brought by the
Rishi of their brother Arjuna staving in the heavens; then the pilgrimage
of the Pandavas to various sacred spots in accordance with the message of
Arjuna, and their attainment of great merit and virtue consequent on such
pilgrimage; then the pilgrimage of the great sage Narada to the shrine
Putasta; also the pilgrimage of the high-souled Pandavas. Here is the
deprivation of Karna of his ear-rings by Indra. Here also is recited the
sacrificial magnificence of Gaya; then the story of Agastya in which the
Rishi ate up the Asura Vatapi, and his connubial connection with
Lopamudra from the desire of offspring. Then the story of Rishyasringa
who adopted Brahmacharya mode of life from his very boyhood; then the
history of Rama of great prowess, the son of Jamadagni, in which has been
narrated the death of Kartavirya and the Haihayas; then the meeting
between the Pandavas and the Vrishnis in the sacred spot called Prabhasa;
then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the
twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice
(from which they had been excluded by the other gods), and in which
besides is shown how Chyavana himself acquired perpetual youth (as a boon
from the grateful Aswinis). Then hath been described the history of king
Mandhata; then the history of prince Jantu; and how king Somaka by
offering up his only son (Jantu) in sacrifice obtained a hundred others;
then the excellent history of the hawk and the pigeon; then the
examination of king Sivi by Indra, Agni, and Dharma; then the story of
Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka,
between that Rishi and the first of logicians, Vandi, the son of Varuna;
the defeat of Vandi by the great Ashtavakra, and the release by the Rishi
of his father from the depths of the ocean. Then the story of Yavakrita,
and then that of the great Raivya: then the departure (of the Pandavas)
for Gandhamadana and their abode in the asylum called Narayana; then
Bhimasena's journey to Gandhamadana at the request of Draupadi (in search
of the sweet-scented flower). Bhima's meeting on his way, in a grove of
bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath
in the tank and the destruction of the flowers therein for obtaining the
sweet-scented flower (he was in search of); his consequent battle with
the mighty Rakshasas and the Yakshas of great prowess including Hanuman;
the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas)
with the royal sage Vrishaparva; their departure for the asylum of
Arshtishena and abode therein: the incitement of Bhima (to acts of
vengeance) by Draupadi. Then is narrated the ascent on the hills of
Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed
by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera),
and the meeting with Arjuna after he had obtained for the purpose of
Yudhishthira many celestial weapons; then Arjuna's terrible encounter
with the Nivatakavachas dwelling in Hiranyaparva, and also with the
Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna;
the commencement of the display of the celestial weapons by Arjuna before
Yudhishthira, the prevention of the same by Narada; the descent of the
Pandavas from Gandhamadana; the seizure of Bhima in the forest by a
mighty serpent huge as the mountain; his release from the coils of the
snake, upon Yudhishthira's answering certain questions; the return of the
Pandavas to the Kamyaka woods. Here is described the reappearance of
Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and
various recitals, the history of Prithu the son of Vena recited by the
great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these,
is the story of Matsya; other old stories recited by Markandeya; the
stories of Indradyumna and Dhundhumara; then the history of the chaste
wife; the history of Angira, the meeting and conversation of Draupadi and
Satyabhama; the return of the Pandavas to the forest of Dwaita; then the
procession to see the calves and the captivity of Duryodhana; and when
the wretch was being carried off, his rescue by Arjuna; here is
Yudhishthira's dream of the deer; then the re-entry of the Pandavas into
the Kamyaka forest, here also is the long story of Vrihidraunika. Here
also is recited the story of Durvasa; then the abduction by Jayadratha of
Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as
the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here
is the long history of Rama in which is shown how Rama by his prowess
slew Ravana in battle. Here also is narrated the story of Savitri; then
Karna's deprivation by Indra of his ear-rings; then the presentation to
Karna by the gratified Indra of a Sakti (missile weapon) which had the
virtue of killing only one person against whom it might be hurled; then
the story called Aranya in which Dharma (the god of justice) gave advice
to his son (Yudhishthira); in which, besides is recited how the Pandavas
after having obtained a boon went towards the west. These are all
included in the third Parva called Aranyaka, consisting of two hundred
and sixty-nine sections. The number of slokas is eleven thousand, six
hundred and sixty-four.

"The extensive Parva that comes next is called Virata. The Pandavas
arriving at the dominions of Virata saw in a cemetery on the outskirts of
the city a large shami tree whereon they kept their weapons. Here hath
been recited their entry into the city and their stay there in disguise.
Then the slaying by Bhima of the wicked Kichaka who, senseless with lust,
had sought Draupadi; the appointment by prince Duryodhana of clever
spies; and their despatch to all sides for tracing the Pandavas; the
failure of these to discover the mighty sons of Pandu; the first seizure
of Virata's kine by the Trigartas and the terrific battle that ensued;
the capture of Virata by the enemy and his rescue by Bhimasena; the
release also of the kine by the Pandava (Bhima); the seizure of Virata's
kine again by the Kurus; the defeat in battle of all the Kurus by the
single-handed Arjuna; the release of the king's kine; the bestowal by
Virata of his daughter Uttara for Arjuna's acceptance on behalf of his
son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents
of the extensive fourth Parva--the Virata. The great Rishi Vyasa has
composed in these sixty-seven sections. The number of slokas is two
thousand and fifty.

"Listen then to (the contents of) the fifth Parva which must be known as
Udyoga. While the Pandavas, desirous of victory, were residing in the
place called Upaplavya, Duryodhana and Arjuna both went at the same time
to Vasudeva, and said, "You should render us assistance in this war." The
high-souled Krishna, upon these words being uttered, replied, "O ye first
of men, a counsellor in myself who will not fight and one Akshauhini of
troops, which of these shall I give to which of you?" Blind to his own
interests, the foolish Duryodhana asked for the troops; while Arjuna
solicited Krishna as an unfighting counsellor. Then is described how,
when the king of Madra was coming for the assistance of the Pandavas,
Duryodhana, having deceived him on the way by presents and hospitality,
induced him to grant a boon and then solicited his assistance in battle;
how Salya, having passed his word to Duryodhana, went to the Pandavas and
consoled them by reciting the history of Indra's victory (over Vritra).
Then comes the despatch by the Pandavas of their Purohita (priest) to the
Kauravas. Then is described how king Dhritarashtra of great prowess,
having heard the word of the purohita of the Pandavas and the story of
Indra's victory decided upon sending his purohita and ultimately
despatched Sanjaya as envoy to the Pandavas from desire for peace. Here
hath been described the sleeplessness of Dhritarashtra from anxiety upon
hearing all about the Pandavas and their friends, Vasudeva and others. It
was on this occasion that Vidura addressed to the wise king Dhritarashtra
various counsels that were full of wisdom. It was here also that
Sanat-sujata recited to the anxious and sorrowing monarch the excellent
truths of spiritual philosophy. On the next morning Sanjaya spoke, in the
court of the King, of the identity of Vasudeva and Arjuna. It was then
that the illustrious Krishna, moved by kindness and a desire for peace,
went himself to the Kaurava capital, Hastinapura, for bringing about
peace. Then comes the rejection by prince Duryodhana of the embassy of
Krishna who had come to solicit peace for the benefit of both parties.
Here hath been recited the story of Damvodvava; then the story of the
high-souled Matuli's search for a husband for his daughter: then the
history of the great sage Galava; then the story of the training and
discipline of the son of Bidula. Then the exhibition by Krishna, before
the assembled Rajas, of his Yoga powers upon learning the evil counsels
of Duryodhana and Karna; then Krishna's taking Karna in his chariot and
his tendering to him of advice, and Karna's rejection of the same from
pride. Then the return of Krishna, the chastiser of enemies from
Hastinapura to Upaplavya, and his narration to the Pandavas of all that
had happened. It was then that those oppressors of foes, the Pandavas,
having heard all and consulted properly with each other, made every
preparation for war. Then comes the march from Hastinapura, for battle,
of foot-soldiers, horses, charioteers and elephants. Then the tale of the
troops by both parties. Then the despatch by prince Duryodhana of Uluka
as envoy to the Pandavas on the day previous to the battle. Then the tale
of charioteers of different classes. Then the story of Amba. These all
have been described in the fifth Parva called Udyoga of the Bharata,
abounding with incidents appertaining to war and peace. O ye ascetics,
the great Vyasa hath composed one hundred and eighty-six sections in this
Parva. The number of slokas also composed in this by the great Rishi is
six thousand, six hundred and ninety-eight.

"Then is recited the Bhishma Parva replete with wonderful incidents. In
this hath been narrated by Sanjaya the formation of the region known as
Jambu. Here hath been described the great depression of Yudhishthira's
army, and also a fierce fight for ten successive days. In this the
high-souled Vasudeva by reasons based on the philosophy of final release
drove away Arjuna's compunction springing from the latter's regard for
his kindred (whom he was on the eve of slaying). In this the magnanimous
Krishna, attentive to the welfare of Yudhishthira, seeing the loss
inflicted (on the Pandava army), descended swiftly from his chariot
himself and ran, with dauntless breast, his driving whip in hand, to
effect the death of Bhishma. In this, Krishna also smote with piercing
words Arjuna, the bearer of the Gandiva and the foremost in battle among
all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing
Shikandin before him and piercing Bhishma with his sharpest arrows felled
him from his chariot. In this, Bhishma lay stretched on his bed of
arrows. This extensive Parva is known as the sixth in the Bharata. In
this have been composed one hundred and seventeen sections. The number of
slokas is five thousand, eight hundred and eighty-four as told by Vyasa
conversant with the Vedas.

"Then is recited the wonderful Parva called Drona full of incidents.
First comes the installation in the command of the army of the great
instructor in arms, Drona: then the vow made by that great master of
weapons of seizing the wise Yudhishthira in battle to please Duryodhana;
then the retreat of Arjuna from the field before the Sansaptakas, then
the overthrow of Bhagadatta like to a second Indra in the field, with the
elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in
his teens, alone and unsupported, at the hands of many Maharathas
including Jayadratha; then after the death of Abhimanyu, the destruction
by Arjuna, in battle of seven Akshauhinis of troops and then of
Jayadratha; then the entry, by Bhima of mighty arms and by that foremost
of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even
to the gods, in search of Arjuna in obedience to the orders of
Yudhishthira, and the destruction of the remnant of the Sansaptakas. In
the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha,
of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of
Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond
measure at the fall of his father in battle, discharged the terrible
weapon Narayana. Then the glory of Rudra in connection with the burning
(of the three cities). Then the arrival of Vyasa and recital by him of
the glory of Krishna and Arjuna. This is the great seventh Parva of the
Bharata in which all the heroic chiefs and princes mentioned were sent to
their account. The number of sections in this is one hundred and seventy.
The number of slokas as composed in the Drona Parva by Rishi Vyasa, the
son of Parasara and the possessor of true knowledge after much
meditation, is eight thousand, nine hundred and nine.

"Then comes the most wonderful Parva called Karna. In this is narrated
the appointment of the wise king of Madra as (Karna's) charioteer. Then
the history of the fall of the Asura Tripura. Then the application to
each other by Karna and Salya of harsh words on their setting out for the
field, then the story of the swan and the crow recited in insulting
allusion: then the death of Pandya at the hands of the high-souled
Aswatthaman; then the death of Dandasena; then that of Darda; then
Yudhishthira's imminent risk in single combat with Karna in the presence
of all the warriors; then the mutual wrath of Yudhishthira and Arjuna;
then Krishna's pacification of Arjuna. In this Parva, Bhima, in
fulfilment of his vow, having ripped open Dussasana's breast in battle
drank the blood of his heart. Then Arjuna slew the great Karna in single
combat. Readers of the Bharata call this the eighth Parva. The number of
sections in this is sixty-nine and the number of slokas is four thousand,
nine hundred and sixty-tour.

"Then hath been recited the wonderful Parva called Salya. After all the
great warriors had been slain, the king of Madra became the leader of the
(Kaurava) army. The encounters one after another, of charioteers, have
been here described. Then comes the fall of the great Salya at the hands
of Yudhishthira, the Just. Here also is the death of Sakuni in battle at
the hands of Sahadeva. Upon only a small remnant of the troops remaining
alive after the immense slaughter, Duryodhana went to the lake and
creating for himself room within its waters lay stretched there for some
time. Then is narrated the receipt of this intelligence by Bhima from the
fowlers: then is narrated how, moved by the insulting speeches of the
intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came
out of the waters. Then comes the encounter with clubs, between
Duryodhana and Bhima; then the arrival, at the time of such encounter, of
Balarama: then is described the sacredness of the Saraswati; then the
progress of the encounter with clubs; then the fracture of Duryodhana's
thighs in battle by Bhima with (a terrific hurl of) his mace. These all
have been described in the wonderful ninth Parva. In this the number of
sections is fifty-nine and the number of slokas composed by the great
Vyasa--the spreader of the fame of the Kauravas--is three thousand, two
hundred and twenty.

"Then shall I describe the Parva called Sauptika of frightful incidents.
On the Pandavas having gone away, the mighty charioteers, Kritavarman,
Kripa, and the son of Drona, came to the field of battle in the evening
and there saw king Duryodhana lying on the ground, his thighs broken, and
himself covered with blood. Then the great charioteer, the son of Drona,
of terrible wrath, vowed, 'without killing all the Panchalas including
Drishtadyumna, and the Pandavas also with all their allies, I will not
take off armour.' Having spoken those words, the three warriors leaving
Duryodhana's side entered the great forest just as the sun was setting.
While sitting under a large banian tree in the night, they saw an owl
killing numerous crows one after another. At the sight of this,
Aswatthaman, his heart full of rage at the thought of his father's fate,
resolved to slay the slumbering Panchalas. And wending to the gate of the
camp, he saw there a Rakshasa of frightful visage, his head reaching to
the very heavens, guarding the entrance. And seeing that Rakshasa
obstructing all his weapons, the son of Drona speedily pacified by
worship the three-eyed Rudra. And then accompanied by Kritavarman and
Kripa he slew all the sons of Draupadi, all the Panchalas with
Dhrishtadyumna and others, together with their relatives, slumbering
unsuspectingly in the night. All perished on that fatal night except the
five Pandavas and the great warrior Satyaki. Those escaped owing to
Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the
Pandavas intelligence of the slaughter of the slumbering Panchalas by the
son of Drona. Then Draupadi distressed at the death of her sons and
brothers and father sat before her lords resolved to kill herself by
fasting. Then Bhima of terrible prowess, moved by the words of Draupadi,
resolved, to please her; and speedily taking up his mace followed in
wrath the son of his preceptor in arms. The son of Drona from fear of
Bhimasena and impelled by the fates and moved also by anger discharged a
celestial weapon saying, 'This is for the destruction of all the
Pandavas'; then Krishna saying. 'This shall not be', neutralised
Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his
own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana
and Krishna pronounced curses on him which the latter returned. Pandava
then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on
his head, and became exceedingly glad, and, boastful of their success,
made a present of it to the sorrowing Draupadi. Thus the tenth Parva,
called Sauptika, is recited. The great Vyasa hath composed this in
eighteen sections. The number of slokas also composed (in this) by the
great reciter of sacred truths is eight hundred and seventy. In this
Parva has been put together by the great Rishi the two Parvas called
Sauptika and Aishika.

"After this hath been recited the highly pathetic Parva called Stri,
Dhritarashtra of prophetic eye, afflicted at the death of his children,
and moved by enmity towards Bhima, broke into pieces a statue of hard
iron deftly placed before him by Krishna (as substitute of Bhima). Then
Vidura, removing the distressed Dhritarashtra's affection for worldly
things by reasons pointing to final release, consoled that wise monarch.
Then hath been described the wending of the distressed Dhritarashtra
accompanied by the ladies of his house to the field of battle of the
Kauravas. Here follow the pathetic wailings of the wives of the slain
heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of
consciousness. Then the Kshatriya ladies saw those heroes,--their
unreturning sons, brothers, and fathers,--lying dead on the field. Then
the pacification by Krishna of the wrath of Gandhari distressed at the
death of her sons and grandsons. Then the cremation of the bodies of the
deceased Rajas with due rites by that monarch (Yudhishthira) of great
wisdom and the foremost also of all virtuous men. Then upon the
presentation of water of the manes of the deceased princes having
commenced, the story of Kunti's acknowledgment of Karna as her son born
in secret. Those have all been described by the great Rishi Vyasa in the
highly pathetic eleventh Parva. Its perusal moveth every feeling heart
with sorrow and even draweth tears from the eyes. The number of sections
composed is twenty-seven. The number of slokas is seven hundred and
seventy-five.

"Twelfth in number cometh the Santi Parva, which increaseth the
understanding and in which is related the despondency of Yudhishthira on
his having slain his fathers, brothers, sons, maternal uncles and
matrimonial relations. In this Parva is described how from his bed of
arrows Bhishma expounded various systems of duties worth the study of
kings desirous of knowledge; this Parva expounded the duties relative to
emergencies, with full indications of time and reasons. By understanding
these, a person attaineth to consummate knowledge. The mysteries also of
final emancipation have been expatiated upon. This is the twelfth Parva
the favourite of the wise. It consists of three hundred and thirty-nine
sections, and contains fourteen thousand, seven hundred and thirty-two
slokas.

"Next in order is the excellent Anusasana Parva. In it is described how
Yudhishthira, the king of the Kurus, was reconciled to himself on hearing
the exposition of duties by Bhishma, the son of Bhagirathi. This Parva
treats of rules in detail and of Dharma and Artha; then the rules of
charity and its merits; then the qualifications of donees, and the
supreme ride-regarding gifts. This Parva also describes the ceremonials
of individual duty, the rules of conduct and the matchless merit of
truth. This Parva showeth the great merit of Brahmanas and kine, and
unraveleth the mysteries of duties in relation to time and place. These
are embodied in the excellent Parva called Anusasana of varied incidents.
In this hath been described the ascension of Bhishma to Heaven. This is
the thirteenth Parva which hath laid down accurately the various duties
of men. The number of sections, in this is one hundred and forty-six. The
number of slokas is eight thousand.

"Then comes the fourteenth Parva Aswamedhika. In this is the excellent
story of Samvarta and Marutta. Then is described the discovery (by the
Pandavas) of golden treasuries; and then the birth of Parikshit who was
revived by Krishna after having been burnt by the (celestial) weapon of
Aswatthaman. The battles of Arjuna the son of Pandu, while following the
sacrificial horse let loose, with various princes who in wrath seized it.
Then is shown the great risk of Arjuna in his encounter with Vabhruvahana
the son of Chitrangada (by Arjuna) the appointed daughter of the chief of
Manipura. Then the story of the mongoose during the performance of the
horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The
number of sections is one hundred and three. The number of slokas
composed (in this) by Vyasa of true knowledge is three thousand, three
hundred and twenty.

"Then comes the fifteenth Parva called Asramvasika. In this,
Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and
Vidura went to the woods. Seeing this, the virtuous Pritha also, ever
engaged in cherishing her superiors, leaving the court of her sons,
followed the old couple. In this is described the wonderful meeting
through the kindness of Vyasa of the king (Dhritarashtra) with the
spirits of his slain children, grand-children, and other princes,
returned from the other world. Then the monarch abandoning his sorrows
acquired with his wife the highest fruit of his meritorious actions. In
this Parva, Vidura after having leaned on virtue all his life attaineth
to the most meritorious state.

"The learned son of Gavalgana, Sanjaya, also of passions under full
control, and the foremost of ministers, attained, in the Parva, to the
blessed state. In this, Yudhishthira the just met Narada and heard from
him about the extinction of the race of Vrishnis. This is the very
wonderful Parva called Asramvasika. The number of sections in this is
forty-two, and the number of slokas composed by Vyasa cognisant of truth
is one thousand five hundred and six.

"After this, you know, comes the Maushala of painful incidents. In this,
those lion-hearted heroes (of the race of Vrishni) with the scars of many
a field on their bodies, oppressed with the curse of a Brahmana, while
deprived of reason from drink, impelled by the fates, slew each other on
the shores of the Salt Sea with the Eraka grass which (in their hands)
became (invested with the fatal attributes of the) thunder. In this, both
Balarama and Kesava (Krishna) after causing the extermination of their
race, their hour having come, themselves did not rise superior to the
sway of all-destroying Time. In this, Arjuna the foremost among men,
going to Dwaravati (Dwaraka) and seeing the city destitute of the
Vrishnis was much affected and became exceedingly sorry. Then after the
funeral of his maternal uncle Vasudeva the foremost among the Yadus
(Vrishnis), he saw the heroes of the Yadu race lying stretched in death
on the spot where they had been drinking. He then caused the cremation of
the bodies of the illustrious Krishna and Balarama and of the principal
members of the Vrishni race. Then as he was journeying from Dwaraka with
the women and children, the old and the decrepit--the remnants of the
Yadu race--he was met on the way by a heavy calamity. He witnessed also
the disgrace of his bow Gandiva and the unpropitiousness of his celestial
weapons. Seeing all this, Arjuna became despondent and, pursuant to
Vyasa's advice, went to Yudhishthira and solicited permission to adopt
the Sannyasa mode of life. This is the sixteenth Parva called Maushala
The number of sections is eight and the number of slokas composed by
Vyasa cognisant of truth is three hundred and twenty.

"The next is Mahaprasthanika, the seventeenth Parva.

"In this, those foremost among men the Pandavas abdicating their kingdom
went with Draupadi on their great journey called Mahaprasthana. In this,
they came across Agni, having arrived on the shore of the sea of red
waters. In this, asked by Agni himself, Arjuna worshipped him duly,
returned to him the excellent celestial bow called Gandiva. In this,
leaving his brothers who dropped one after another and Draupadi also,
Yudhishthira went on his journey without once looking back on them. This
the seventeenth Parva is called Mahaprasthanika. The number of sections
in this is three. The number of slokas also composed by Vyasa cognisant
of truth is three hundred and twenty.

"The Parva that comes after this, you must know, is the extraordinary one
called Svarga of celestial incidents. Then seeing the celestial car come
to take him, Yudhishthira moved by kindness towards the dog that
accompanied him, refused to ascend it without his companion. Observing
the illustrious Yudhishthira's steady adherence to virtue, Dharma (the
god of justice) abandoning his canine form showed himself to the king.
Then Yudhishthira ascending to heaven felt much pain. The celestial
messenger showed him hell by an act of deception. Then Yudhishthira, the
soul of justice, heard the heart-rending lamentations of his brothers
abiding in that region under the discipline of Yama. Then Dharma and
Indra showed Yudhishthira the region appointed for sinners. Then
Yudhishthira, after leaving the human body by a plunge in the celestial
Ganges, attained to that region which his acts merited, and began to live
in joy respected by Indra and all other gods. This is the eighteenth
Parva as narrated by the illustrious Vyasa. The number of slokas
composed, O ascetics, by the great Rishi in this is two hundred and nine.

"The above are the contents of the Eighteen Parvas. In the appendix
(Khita) are the Harivansa and the Vavishya. The number of slokas
contained in the Harivansa is twelve thousand."

These are the contents of the section called Parva-sangraha. Sauti
continued, "Eighteen Akshauhinis of troops came together for battle. The
encounter that ensued was terrible and lasted for eighteen days. He who
knows the four Vedas with all the Angas and Upanishads, but does not know
this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable
intelligence, has spoken of the Mahabharata as a treatise on Artha, on
Dharma, and on Kama. Those who have listened to his history can never
bear to listen to others, as, indeed, they who have listened to the sweet
voice of the male Kokila can never hear the dissonance of the crow's
cawing. As the formation of the three worlds proceedeth from the five
elements, so do the inspirations of all poets proceed from this excellent
composition. O ye Brahman, as the four kinds of creatures (viviparous,
oviparous, born of hot moisture and vegetables) are dependent on space
for their existence, so the Puranas depend upon this history. As all the
senses depend for their exercise upon the various modifications of the
mind, so do all acts (ceremonials) and moral qualities depend upon this
treatise. There is not a story current in the world but doth depend on
this history, even as body upon the food it taketh. All poets cherish the
Bharata even as servants desirous of preferment always attend upon
masters of good lineage. Even as the blessed domestic Asrama can never be
surpassed by the three other Asramas (modes of life) so no poets can
surpass this poem.

"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue,
for virtue is the one only friend of him that has gone to the other
world. Even the most intelligent by cherishing wealth and wives can never
make these their own, nor are these possessions lasting. The Bharata
uttered by the lips of Dwaipayana is without a parallel; it is virtue
itself and sacred. It destroyeth sin and produceth good. He that
listeneth to it while it is being recited hath no need of a bath in the
sacred waters of Pushkara. A Brahmana, whatever sins he may commit during
the day through his senses, is freed from them all by reading the Bharata
in the evening. Whatever sins he may commit also in the night by deeds,
words, or mind, he is freed from them all by reading Bharata in the first
twilight (morning). He that giveth a hundred kine with horns mounted with
gold to a Brahmana well-posted up in the Vedas and all branches of
learning, and he that daily listeneth to the sacred narrations of the
Bharata, acquireth equal merit. As the wide ocean is easily passable by
men having ships, so is this extensive history of great excellence and
deep import with the help of this chapter called Parva sangraha."

Thus endeth the section called Parva-sangraha of the Adi Parva of the
blessed Mahabharata.



SECTION III

(Paushya Parva)

Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers,
attending his long sacrifice on the plains of Kurukshetra. His brothers
were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting
at the sacrifice, there arrived at the spot an offspring of Sarama (the
celestial bitch). And belaboured by the brothers of Janamejaya, he ran
away to his mother, crying in pain. And his mother seeing him crying
exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And
being thus questioned, he said unto his mother, 'I have been belaboured
by the brothers of Janamejaya.' And his mother replied, 'Thou hast
committed some fault for which hast thou been beaten!' He answered, 'I
have not committed any fault. I have not touched the sacrificial butter
with my tongue, nor have I even cast a look upon it.' His mother Sarama
hearing this and much distressed at the affliction of her son went to the
place where Janamejaya with his brothers was at his long-extending
sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
hath committed no fault: he hath not looked upon your sacrificial butter,
nor hath he touched it with his tongue. Wherefore hath he been beaten?'
They said not a word in reply; whereupon she said, 'As ye have beaten my
son who hath committed no fault, therefore shall evil come upon ye, when
ye least expect it.'

"Janamejaya, thus addressed by the celestial bitch, Sarama, became
exceedingly alarmed and dejected. And after the sacrifice was concluded
returned to Hastinapura, and began to take great pains in searching for a
Purohita who could by procuring absolution for his sin, neutralise the
effect of the curse.

"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a
particular part of his dominions a hermitage where dwelt a certain Rishi
of fame, Srutasrava. He had a son named Somasrava deeply engaged in
ascetic devotions. Being desirous of appointing that son of the Rishi as
his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and
addressed him, saying, 'O possessor of the six attributes, let this thy
son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O
Janamejaya, this my son, deep in ascetic devotions, accomplished in the
study of the Vedas, and endued with the full force of my asceticism, is
born of (the womb of) a she-snake that had drunk my vital fluid. He is
able to absolve thee from all offences save those committed against
Mahadeva. But he hath one particular habit, viz. he would grant to any
Brahmana whatever might be begged of him. If thou canst put up with it,
then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It
shall be even so.' And accepting him for his Purohita, he returned to his
capital; and he then addressed his brothers saying, 'This is the person I
have chosen for my spiritual master; whatsoever he may say must be
complied with by you without examination.' And his brothers did as they
were directed. And giving these directions to his brothers, the king
marched towards Takshyashila and brought that country under his authority.

"About this time there was a Rishi, Ayoda-Dhaumya by name. And
Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the
Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a
breach in the water-course of a certain field. And Aruni of Panchala,
thus ordered by his preceptor, repaired to the spot. And having gone
there he saw that he could not stop up the breach in the water-course by
ordinary means. And he was distressed because he could not do his
preceptor's bidding. But at length he saw a way and said, 'Well, I will
do it in this way.' He then went down into the breach and lay down
himself there. And the water was thus confined.

"And some time after, the preceptor Ayoda-Dhaumya asked his other
disciples where Aruni of Panchala was. And they answered, 'Sir, he hath
been sent by yourself saying, 'Go, stop up the breach in the water-course
of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then
let us all go to the place where he is.'

"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art
thou? Come hither, my child.' And Aruni hearing the voice of his
preceptor speedily came out of the water-course and stood before his
preceptor. And addressing the latter, Aruni said, 'Here I am in the
breach of the water-course. Not having been able to devise any other
means, I entered myself for the purpose of preventing the water running
out. It is only upon hearing thy voice that, having left it and allowed
the waters to escape, I have stood before thee. I salute thee, Master;
tell me what I have to do.'

"The preceptor, thus addressed, replied, 'Because in getting up from the
ditch thou hast opened the water-course, thenceforth shalt thou be called
Uddalaka as a mark of thy preceptor's favour. And because my words have
been obeyed by thee, thou shalt obtain good fortune. And all the Vedas
shall shine in thee and all the Dharmasastras also.' And Aruni, thus
addressed by his preceptor, went to the country after his heart.

"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And
Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the
kine.' And according to his preceptor's orders, he went to tend the kine.
And having watched them all day, he returned in the evening to his
preceptor's house and standing before him he saluted him respectfully.
And his preceptor seeing him in good condition of body asked him,
'Upamanyu, my child, upon what dost thou support thyself? Thou art
exceedingly plump.' And he answered, 'Sir, I support myself by begging'.
And his preceptor said, 'What is obtained in alms should not be used by
thee without offering it to me.' And Upamanyu, thus told, went away. And
having obtained alms, he offered the same to his preceptor. And his
preceptor took from him even the whole. And Upamanyu, thus treated, went
to attend the cattle. And having watched them all day, he returned in the
evening to his preceptor's abode. And he stood before his preceptor and
saluted him with respect. And his preceptor perceiving that he still
continued to be of good condition of body said unto him, 'Upamanyu, my
child, I take from thee even the whole of what thou obtainest in alms,
without leaving anything for thee. How then dost thou, at present,
contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir,
having made over to you all that I obtain in alms, I go a-begging a
second time for supporting myself.' And his preceptor then replied, 'This
is not the way in which thou shouldst obey the preceptor. By this thou
art diminishing the support of others that live by begging. Truly having
supported thyself so, thou hast proved thyself covetous.' And Upamanyu,
having signified his assent to all that his preceptor said, went away to
attend the cattle. And having watched them all day, he returned to his
preceptor's house. And he stood before his preceptor and saluted him
respectfully. And his preceptor observing that he was still fat, said
again unto him, 'Upamanyu, my child, I take from thee all thou obtainest
in alms and thou dost not go a-begging a second time, and yet art thou in
healthy condition. How dost thou support thyself?' And Upamanyu, thus
questioned, answered, 'Sir, I now live upon the milk of these cows.' And
his preceptor thereupon told him, 'It is not lawful for thee to
appropriate the milk without having first obtained my consent.' And
Upamanyu having assented to the justice of these observations, went away
to tend the kine. And when he returned to his preceptor's abode, he stood
before him and saluted him as usual. And his preceptor seeing that he was
still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor
dost thou go a-begging a second time, not even drinkest of the milk; yet
art thou fat. By what means dost thou contrive to live now? And Upamanyu
replied, 'Sir, I now sip the froth that these calves throw out, while
sucking their mother's teats.' And the preceptor said, 'These generous
calves, I suppose, out of compassion for thee, throw out large quantities
of froth. Wouldst thou stand in the way of their full meals by acting as
thou hast done? Know that it is unlawful for thee to drink the froth.'
And Upamanyu, having signified his assent to this, went as before to tend
the cows. And restrained by his preceptor, he feedeth not on alms, nor
hath he anything else to eat; he drinketh not of the milk, nor tasteth he
of the froth!

"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the
leaves of the Arka (Asclepias gigantea). And his eyes being affected by
the pungent, acrimonious, crude, and saline properties of the leaves
which he had eaten, he became blind. And as he was crawling about, he
fell into a pit. And upon his not returning that day when the sun was
sinking down behind the summit of the western mountains, the preceptor
observed to his disciples that Upamanyu was not yet come. And they told
him that he had gone out with the cattle.

"The preceptor then said, 'Upamanyu being restrained by me from the use
of everything, is, of course, and therefore, doth not come home until it
be late. Let us then go in search of him.' And having said this, he went
with his disciples into the forest and began to shout, saying, 'Ho
Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice
answered in a loud tone, 'Here I am at the bottom of a well.' And his
preceptor asked him how he happened to be there. And Upamanyu replied,
'Having eaten of the leaves of the Arka plant I became blind, and so have
I fallen into this well.' And his preceptor thereupon told him, 'Glorify
the twin Aswins, the joint physicians of the gods, and they will restore
thee thy sight.' And Upamanyu thus directed by his preceptor began to
glorify the twin Aswins, in the following words of the Rig Veda:

'Ye have existed before the creation! Ye first-born beings, ye are
displayed in this wondrous universe of five elements! I desire to obtain
you by the help of the knowledge derived from hearing, and of meditation,
for ye are Infinite! Ye are the course itself of Nature and intelligent
Soul that pervades that course! Ye are birds of beauteous feathers
perched on the body that is like to a tree! Ye are without the three
common attributes of every soul! Ye are incomparable! Ye, through your
spirit in every created thing, pervade the Universe!

"Ye are golden Eagles! Ye are the essence into which all things
disappear! Ye are free from error and know no deterioration! Ye are of
beauteous beaks that would not unjustly strike and are victorious in
every encounter! Ye certainly prevail over time! Having created the sun,
ye weave the wondrous cloth of the year by means of the white thread of
the day and the black thread of the night! And with the cloth so woven,
ye have established two courses of action appertaining respectively to
the Devas and the Pitris. The bird of Life seized by Time which
represents the strength of the Infinite soul, ye set free for delivering
her unto great happiness! They that are in deep ignorance, as long as
they are under delusions of their senses, suppose you, who are
independent of the attributes of matter, to be gifted with form! Three
hundred and sixty cows represented by three hundred and sixty days
produce one calf between them which is the year. That calf is the creator
and destroyer of all. Seekers of truth following different routes, draw
the milk of true knowledge with its help. Ye Aswins, ye are the creators
of that calf!

"The year is but the nave of a wheel to which is attached seven hundred
and twenty spokes representing as many days and nights. The circumference
of this wheel represented by twelve months is without end. This wheel is
full of delusions and knows no deterioration. It affects all creatures
whether to this or of the other worlds. Ye Aswins, this wheel of time is
set in motion by you!

"The wheel of Time as represented by the year has a nave represented by
the six seasons. The number of spokes attached to that nave is twelve as
represented by the twelve signs of the Zodiac. This wheel of Time
manifests the fruits of the acts of all things. The presiding deities of
Time abide in that wheel. Subject as I am to its distressful influence,
ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this
universe of five elements! Ye are the objects that are enjoyed in this
and in the other world! Make me independent of the five elements! And
though ye are the Supreme Brahma, yet ye move over the Earth in forms
enjoying the delights that the senses afford.

"In the beginning, ye created the ten points of the universe! Then have
ye placed the Sun and the Sky above! The Rishis, according to the course
of the same Sun, perform their sacrifices, and the gods and men,
according to what hath been appointed for them, perform their sacrifices
also enjoying the fruits of those acts!

"Mixing the three colours, ye have produced all the objects of sight! It
is from these objects that the Universe hath sprung whereon the gods and
men are engaged in their respective occupations, and, indeed, all
creatures endued with life!

"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye
are the ordainers of the fruits of all acts from which even the gods are
not free! Ye are yourselves free from the fruits of your acts!

"Ye are the parents of all! As males and females it is ye that swallow
the food which subsequently develops into the life creating fluid and
blood! The new-born infant sucks the teat of its mother. Indeed it is ye
that take the shape of the infant! Ye Aswins, grant me my sight to
protect my life!"

The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here
is a cake for thee. Take and eat it.' And Upamanyu thus addressed,
replied, 'Your words, O Aswins, have never proved untrue. But without
first offering this cake to my preceptor I dare not take it.' And the
Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We
thereupon gave him a cake like this; and he took it without offering it
to his master. Do thou do that which thy preceptor did.' Thus addressed,
Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without
offering it to my preceptor I dare not apply this cake.' The Aswins then
said, 'O, we are pleased with this devotion of thine to thy preceptor.
Thy master's teeth are of black iron. Thine shall be of gold. Thou shall
be restored to sight and shall have good fortune.'

"Thus spoken to by the Aswins he recovered his sight, and having gone to
his preceptor's presence he saluted him and told him all. And his
preceptor was well-pleased with him and said unto him, 'Thou shalt obtain
prosperity even as the Aswins have said. All the Vedas shall shine in
thee and all the Dharma-sastras.' And this was the trial of Upamanyu.

"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor
once addressed him, saying, 'Veda, my child, tarry some time in my house
and serve thy preceptor. It shall be to thy profit.' And Veda having
signified his assent tarried long in the family of his preceptor mindful
of serving him. Like an ox under the burthens of his master, he bore heat
and cold, hunger and thirst, at all times without a murmur. And it was
not long before his preceptor was satisfied. And as a consequence of that
satisfaction, Veda obtained good fortune and universal knowledge. And
this was the trial of Veda.

"And Veda, having received permission from his preceptor, and leaving the
latter's residence after the completion of his studies, entered the
domestic mode of life. And while living in his own house, he got three
pupils. And he never told them to perform any work or to obey implicitly
his own behests; for having himself experienced much woe while abiding in
the family of his preceptor, he liked not to treat them with severity.

"After a certain time, Janamejaya and Paushya, both of the order of
Kshatriyas, arriving at his residence appointed the Brahman. Veda, as
their spiritual guide (Upadhyaya). And one day while about to depart upon
some business related to a sacrifice, he employed one of his disciples,
Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever
should have to be done in my house, let it be done by thee without
neglect.' And having given these orders to Utanka, he went on his journey.

"So Utanka always mindful of the injunction of his preceptor took up his
abode in the latter's house. And while Utanka was residing there, the
females of his preceptor's house having assembled addressed him and said,
'O Utanka, thy mistress is in that season when connubial connection might
be fruitful. The preceptor is absent; then stand thou in his place and do
the needful.' And Utanka, thus addressed, said unto those women, 'It is
not proper for me to do this at the bidding of women. I have not been
enjoined by my preceptor to do aught that is improper.'

"After a while, his preceptor returned from his journey. And his
preceptor having learnt all that had happened, became well-pleased and,
addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on
thee? I have been served by thee duly; therefore hath our friendship for
each other increased. I therefore grant thee leave to depart. Go thou,
and let thy wishes be accomplished!'

"Utanka, thus addressed, replied, saying, "Let me do something that you
wish, for it hath been said, 'He who bestoweth instruction contrary to
usage and he who receiveth it contrary to usage, one of the two dieth,
and enmity springeth up between the two.--I, therefore, who have received
thy leave to depart, am desirous of bringing thee some honorarium due to
a preceptor. His master, upon hearing this, replied, 'Utanka, my child,
wait a while.' Sometime after, Utanka again addressed his preceptor,
saying, 'Command me to bring that for honorarium, which you desire.' And
his preceptor then said, 'My dear Utanka, thou hast often told me of your
desire to bring something by way of acknowledgment for the instruction
thou hast received. Go then in and ask thy mistress what thou art to
bring. And bring thou that which she directs.' And thus directed by his
preceptor Utanka addressed his preceptress, saying, 'Madam, I have
obtained my master's leave to go home, and I am desirous of bringing
something agreeable to thee as honorarium for the instruction I have
received, in order that I may not depart as his debtor. Therefore, please
command me what I am to bring.' Thus addressed, his preceptress replied,
'Go unto King Paushya and beg of him the pair of ear-rings worn by his
Queen, and bring them hither. The fourth day hence is a sacred day when I
wish to appear before the Brahmanas (who may dine at my house) decked
with these ear-rings. Then accomplish this, O Utanka! If thou shouldst
succeed, good fortune shall attend thee; if not, what good canst thou
expect?'

"Utanka thus commanded, took his departure. And as he was passing along
the road he saw a bull of extraordinary size and a man of uncommon
stature mounted thereon. And that man addressed Utanka and said, 'Eat
thou of the dung of this bull.' Utanka, however, was unwilling to comply.
The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate
of it before.' And Utanka signified his assent and ate of the dung and
drank of the urine of that bull, and rose respectfully, and washing his
hands and mouth went to where King Paushya was.

'On arriving at the palace, Utanka saw Paushya seated (on his throne).
And approaching him Utanka saluted the monarch by pronouncing blessings
and said, 'I am come as a petitioner to thee.' And King Paushya, having
returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And
Utanka said, 'I came to beg of thee a pair of ear-rings as a present to
my preceptor. It behoveth thee to give me the ear-rings worn by the
Queen.'

"King Paushya replied, 'Go, Utanka, into the female apartments where the
Queen is and demand them of her.' And Utanka went into the women's
apartments. But as he could not discover the Queen, he again addressed
the king, saying, 'It is not proper that I should be treated by thee with
deceit. Thy Queen is not in the private apartments, for I could not find
her.' The king thus addressed, considered for a while and replied,
'Recollect, Sir, with attention whether thou art not in a state of
defilement in consequence of contact with the impurities of a repast. My
Queen is a chaste wife and cannot be seen by any one who is impure owing
to contact with the leavings of a repast. Nor doth she herself appear in
sight of any one who is defiled.'

"Utanka, thus informed, reflected for a while and then said, 'Yes, it
must be so. Having been in a hurry I performed my ablutions (after meal)
in a standing posture.' King Paushya then said, 'Here is a transgression,
purification is not properly effected by one in a standing posture, not
by one while he is going along.' And Utanka having agreed to this, sat
down with his face towards the east, and washed his face, hands, and feet
thoroughly. And he then, without a noise, sipped thrice of water free
from scum and froth, and not warm, and just sufficient to reach his
stomach and wiped his face twice. And he then touched with water the
apertures of his organs (eyes, ears, etc.). And having done all this, he
once more entered the apartments of the women. And this time he saw the
Queen. And as the Queen perceived him, she saluted him respectfully and
said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto
her, 'It behoveth thee to give me those ear-rings of thine. I beg them as
a present for my preceptor.' And the Queen having been highly pleased
with Utanka's conduct and, considering that Utanka as an object of
charity could not be passed over, took off her ear-rings and gave them to
him. And she said, 'These ear-rings are very much sought after by
Takshaka, the King of the serpents. Therefore shouldst thou carry them
with the greatest care.'

"And Utanka being told this, said unto the Queen, 'Lady, be under no
apprehension. Takshaka, Chief of the serpents, is not able to overtake
me.' And having said this, and taking leave of the Queen, he went back
into the presence of Paushya, and said, 'Paushya, I am gratified.' Then
Paushya said to Utanka, 'A fit object of charity can only be had at long
intervals. Thou art a qualified guest, therefore do I desire to perform a
sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and
beg that the clean provisions that are ready may be soon brought in.' And
the king having signified his assent, entertained Utanka duly. And Utanka
seeing that the food placed before him had hair in it, and also that it
was cold, thought it unclean. And he said unto Paushya, 'Thou givest me
food that is unclean, therefore shalt thou lose thy sight.' And Paushya
in answer said, 'And because dost thou impute uncleanliness to food that
is clean, therefore shalt thou be without issue.' And Utanka thereupon
rejoined, 'It behoveth thee not, after having offered me unclean food, to
curse me in return. Satisfy thyself by ocular proof.'

"And Paushya seeing the food alleged to be unclean satisfied himself of
its uncleanliness. And Paushya having ascertained that the food was truly
unclean, being cold and mixed with hair, prepared as it was by a woman
with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the
food placed before thee is cold, and doth contain hair, having been
prepared without sufficient care. Therefore I pray thee pardon me. Let me
not become blind.' And Utanka answered, 'What I say must come to pass.
Having become blind, thou mayst, however, recover the sight before long.
Grant that thy curse also doth not take effect on me.' And Paushya said
unto him, 'I am unable to revoke my curse. For my wrath even now hath not
been appeased. But thou knowest not this. For a Brahmana's heart is soft
as new-churned butter, even though his words bear a sharp-edged razor. It
is otherwise in respect of these with the Kshatriya. His words are soft
as new-churned butter, but his heart is like a sharp-edged tool, such
being the case, I am unable, because of the hardness of my heart, to
neutralise my curse. Then go thou thy own way.' To this Utanka made
answer, "I showed thee the uncleanliness of the food offered to me, and I
was even now pacified by thee. Besides, saidst thou at first that because
I imputed uncleanliness to food that was clean I should be without issue.
But the food truly unclean, thy curse cannot affect me. Of this I am
sure.' And Utanka having said this departed with the ear-rings.

"On the road Utanka perceived coming towards him a naked idle beggar
sometimes coming in view and sometimes disappearing. And Utanka put the
ear-rings on the ground and went for water. In the meantime the beggar
came quickly to the spot and taking up the ear-rings ran away. And Utanka
having completed his ablutions in water and purified himself and having
also reverently bowed down to the gods and his spiritual masters pursued
the thief with the utmost speed. And having with great difficulty
overtaken him, he seized him by force. But at that instant the person
seized, quitting the form of a beggar and assuming his real form, viz.,
that of Takshaka, speedily entered a large hole open in the ground. And
having got in, Takshaka proceeded to his own abode, the region of the
serpents.

"Now, Utanka, recollecting the words of the Queen, pursued the Serpent,
and began to dig open the hole with a stick but was unable to make much
progress. And Indra beholding his distress sent his thunder-bolt (Vajra)
to his assistance. Then the thunder-bolt entering that stick enlarged
that hole. And Utanka began to enter the hole after the thunder-bolt. And
having entered it, he beheld the region of the serpents infinite in
extent, filled with hundreds of palaces and elegant mansions with turrets
and domes and gate-ways, abounding with wonderful places for various
games and entertainments. And Utanka then glorified the serpents by the
following slokas:

"Ye Serpents, subjects of King Airavata, splendid in battle and showering
weapons in the field like lightning-charged clouds driven by the winds!
Handsome and of various forms and decked with many coloured ear-rings, ye
children of Airavata, ye shine like the Sun in the firmament! On the
northern banks of the Ganges are many habitations of serpents. There I
constantly adore the great serpents. Who except Airavata would desire to
move in the burning rays of the Sun? When Dhritarashtra (Airavata's
brother) goes out, twenty-eight thousand and eight serpents follow him as
his attendants. Ye who move near him and ye who stay at a distance from
him, I adore all of you that have Airavata for your elder brother.

"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly
dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena,
ye are constant companions who dwell in Kurukshetra on the banks of the
Ikshumati! I also adore the illustrious Srutasena, the younger brother of
Takshaka, who resided at the holy place called Mahadyumna with a view to
obtaining the chiefship of the serpents.

"The Brahmana Rishi Utanka having saluted the chief serpents in this
manner, obtained not, however, the ear-rings. And he thereupon became
very thoughtful. And when he saw that he obtained not the ear-rings even
though he had adored the serpents, he then looked about him and beheld
two women at a loom weaving a piece of cloth with a fine shuttle; and in
the loom were black and white threads. And he likewise saw a wheel, with
twelve spokes, turned by six boys. And he also saw a man with a handsome
horse. And he began to address them the following mantras:

"This wheel whose circumference is marked by twenty-four divisions
representing as many lunar changes is furnished with three hundred
spokes! It is set in continual motion by six boys (the seasons)! These
damsels representing universal nature are weaving without intermission a
cloth with threads black and white, and thereby ushering into existence
the manifold worlds and the beings that inhabit them! Thou wielder of the
thunder, the protector of the universe, the slayer of Vritra and Namuchi,
thou illustrious one who wearest the black cloth and displayest truth and
untruth in the universe, thou who ownest for thy carrier the horse which
was received from the depths of the ocean, and which is but another form
of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of
the three worlds, O Purandara!'

"Then the man with the horse said unto Utanka, 'I am gratified by this
thy adoration. What good shall I do to thee?' And Utanka replied, 'Even
let the serpents be brought under my control.' Then the man rejoined,
'Blow into this horse.' And Utanka blew into that horse. And from the
horse thus blown into, there issued, from every aperture of his body,
flames of fire with smoke by which the region of the Nagas was about to
be consumed. And Takshaka, surprised beyond measure and terrified by the
heat of the fire, hastily came out of his abode taking the ear-rings with
him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And
Utanka took them back.

"But Utanka having recovered his ear-rings thought, 'O, this is that
sacred day of my preceptress. I am at a distance. How can I, therefore,
show my regard for her? And when Utanka was anxious about this, the man
addressed him and said, 'Ride this horse, Utanka, and he will in a moment
carry thee to thy master's abode.' And Utanka having signified his
assent, mounted the horse and presently reached his preceptor's house.

"And his preceptress that morning after having bathed was dressing her
hair sitting, thinking of uttering a curse on Utanka if he should not
return within time. But, in the meantime, Utanka entered his preceptor's
abode and paid his respects to his preceptress and presented her the
ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at
the proper place. Welcome, my child; thou art innocent and therefore I do
not curse thee! Good fortune is even before thee. Let thy wishes be
crowned with success!'

_________________
The Flesh of Fallen Angels! Come to me all! Asteroth,

Beelzebub, Asmodeus, Bapholada, Lucifer, Loki, Satan,

Cthulhu, Lilith, Della! Blood, to you all!

I'm the wolf, yeah!
I am the wolf! It's close, it's coming. You have come.
The witness to the end, of time. It's now! I will rise to
her side! I don't need the words!
I'm beyond the words!
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Sat Nov 03, 2012 11:03 am
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no

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Sat Nov 03, 2012 11:18 am
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I can't read.

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In The Words of A.A. Milne, "Get Out of My Chair Dill-hole!"
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Sun Nov 04, 2012 12:56 pm
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Soon I shall claim level 29...

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Sun Nov 04, 2012 2:16 pm
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And soon is now!

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Mon Nov 05, 2012 10:31 am
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Welcome!

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poop

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Thu Nov 08, 2012 9:59 am
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Onii-chan, something's poking my butt.

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Yom, do that line on vocaroo.

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