Adi Parva, Mahabharata/Book I Chapter 2

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Mahabharata - Adi Parva

Mahabharata Book I Chapter 2:English

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 Parikshita 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.

p. 30

"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.

p. 31

[paragraph continues] 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 [p. 32]: 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.

Mahabharata Book I Chapter 2:Sanskrit

1  [रसयग]
     समन्तपञ्चकम इति यथ उक्तं सूतनन्थन
     एतत सर्वं यदान्यायं शरॊतुम इच्छामहे वयम
 2 [स]
     शुश्रूषा यथि वॊ विप्रा बरुवतश च कदाः शुभाः
     समन्तपञ्चकाख्यं च शरॊतुम अर्हद सत्तमाः
 3 तरेता थवापरयॊः संधौ रामः शस्त्रभृतां वरः
     असकृत पार्दिवं कषत्रं जघानामर्ष चॊथितः
 4 स सर्वं कषत्रम उत्साथ्य सववीर्येणानल थयुतिः
     समन्तपञ्चके पञ्च चकार रुधिरह्रथान
 5 स तेषु रुधिराम्भःसु हरथेषु करॊधमूर्च्छितः
     पितॄन संतर्पयाम आस रुधिरेणेति नः शरुतम
 6 अदर्चीकाथयॊ ऽभयेत्य पितरॊ बराह्मणर्षभम
     तं कषमस्वेति सिषिधुस ततः स विरराम ह
 7 तेषां समीपे यॊ थेशॊ हरथानां रुधिराम्भसाम
     समन्तपञ्चकम इति पुण्यं तत्परिकीर्तितम
 8 येन लिङ्गेन यॊ थेशॊ युक्तः समुपलक्ष्यते
     तेनैव नाम्ना तं थेशं वाच्यम आहुर मनीषिणः
 9 अन्तरे चैव संप्राप्ते कलिथ्वापरयॊर अभूत
     समन्तपञ्चके युथ्धं कुरुपाण्डवसेनयॊः
 10 तस्मिन परमधर्मिष्ठे थेशे भूथॊषवर्जिते
    अष्टाथश समाजग्मुर अक्षौहिण्यॊ युयुत्सया
11 एवं नामाभिनिर्वृत्तं तस्य थेशस्य वै थविजाः
    पुण्यश च रमणीयश च स थेशॊ वः परकीर्तितः
12 तथ एतत कदितं सर्वं मया वॊ मुनिसत्तमाः
    यदा थेशः स विख्यातस तरिषु लॊकेषु विश्रुतः
13 [रसयग]
    अक्षौहिण्य इति परॊक्तं यत तवया सूतनन्थन
    एतथ इच्छामहे शरॊतुं सर्वम एव यदातदम
14 अक्षौहिण्याः परीमाणं रदाश्वनरथन्तिनाम
    यदावच चैव नॊ बरूहि सर्वं हि विथितं तव
15 [स]
    एकॊ रदॊ जगश चैकॊ नराः पञ्च पथातयः
    तरयश च तुरगास तज्ज्ञैः पत्तिर इत्य अभिधीयते
16 पत्तिं तु तरिगुणाम एताम आहुः सेनामुखं बुधाः
    तरीणि सेनामुखान्य एकॊ गुल्म इत्य अभिधीयते
17 तरयॊ गुल्मा गणॊ नाम वाहिनी तु गणास तरयः
    समृतास तिस्रस तु वाहिन्यः पृतनेति विचक्षणैः
18 चमूस तु पृतनास तिस्रस तिस्रश चम्वस तव अनीकिनी
    अनीकिनीं थशगुणां पराहुर अक्षौहिणीं बुधाः
19 अक्षौहिण्याः परसंख्यानं रदानां थविजसत्तमाः
    संख्या गणित तत्त्वज्ञैः सहस्राण्य एकविंशतिः
20 शतान्य उपरि चैवाष्टौ तदा भूयश च सप्ततिः
    गजानां तु परीमाणम एतथ एवात्र निर्थिशेत
21 जञेयं शतसहस्रं तु सहस्राणि तदा नव
    नराणाम अपि पञ्चाशच छतानि तरीणि चानघाः
22 पञ्च षष्टिसहस्राणि तदाश्वानां शतानि च
    थशॊत्तराणि षट पराहुर यदावथ इह संख्यया
23 एताम अक्षौहिणीं पराहुः संख्या तत्त्वविथॊ जनाः
    यां वः कदितवान अस्मि विस्तरेण थविजॊत्तमाः
24 एतया संख्यया हय आसन कुरुपाण्डवसेनयॊः
    अक्षौहिण्यॊ थविजश्रेष्ठाः पिण्डेनाष्टाथशैव ताः
25 समेतास तत्र वै थेशे तत्रैव निधनं गताः
    कौरवान कारणं कृत्वा कालेनाथ्भुत कर्मणा
26 अहानि युयुधे भीष्मॊ थशैव परमास्त्रवित
    अहानि पञ्च थरॊणस तु ररक्ष कुरु वाहिनीम
27 अहनी युयुधे थवे तु कर्णः परबलार्थनः
    शल्यॊ ऽरधथिवसं तव आसीथ गथायुथ्धम अतः परम
28 तस्यैव तु थिनस्यान्ते हार्थिक्य थरौणिगौतमाः
    परसुप्तं निशि विश्वस्तं जघ्नुर यौधिष्ठिरं बलम
29 यत तु शौनक सत्रे तु भारताख्यान विस्तरम
    आख्यास्ये तत्र पौलॊमम आख्यानं चाथितः परम
30 विचित्रार्दपथाख्यानम अनेकसमयान्वितम
    अभिपन्नं नरैः पराज्ञैर वैराग्यम इव मॊक्षिभिः
31 आत्मेव वेथितव्येषु परियेष्व इव च जीवितम
    इतिहासः परधानार्दः शरेष्ठः सर्वागमेष्व अयम
32 इतिहासॊत्तमे हय अस्मिन्न अर्पिता बुथ्धिर उत्तमा
    खरव्यञ्जनयॊः कृत्स्ना लॊकवेथाश्रयेव वाक
33 अस्य परज्ञाभिपन्नस्य विचित्रपथपर्वणः
    भारतस्येतिहासस्य शरूयतां पर्व संग्रहः
34 पर्वानुक्रमणी पूर्वं थवितीयं पर्व संग्रहः
    पौष्यं पौलॊमम आस्तीकम आथिवंशावतारणम
35 ततः संभव पर्वॊक्तम अथ्भुतं थेवनिर्मितम
    थाहॊ जतु गृहस्यात्र हैडिम्बं पर्व चॊच्यते
36 ततॊ बकवधः पर्व पर्व चैत्ररदं ततः
    ततः सवयंवरं थेव्याः पाञ्चाल्याः पर्व चॊच्यते
37 कषत्रधर्मेण निर्मित्य ततॊ वैवाहिकं समृतम
    विथुरागमनं पर्व राज्यलम्भस तदैव च
38 अर्जुनस्य वनेवासः सुभथ्राहरणं ततः
    सुभथ्राहरणाथ ऊर्ध्वं जञेयं हरणहारिकम
39 ततः खाण्डव थाहाख्यं तत्रैव मय थर्शनम
    सभा पर्व ततः परॊक्तं मन्त्रपर्व ततः परम
40 जरासंध वधः पर्व पर्व थिग विजयस तदा
    पर्व थिग विजयाथ ऊर्ध्वं राजसूयिकम उच्यते
41 ततश चार्घाभिहरणं शिशुपाल वधस ततः
    थयूतपर्व ततः परॊक्तम अनुथ्यूतम अतः परम
42 तत आरण्यकं पर्व किर्मीरवध एव च
    ईश्वरार्जुनयॊर युथ्धं पर्व कैरात संज्ञितम
43 इन्थ्रलॊकाभिगमनं पर्व जञेयम अतः परम
    तीर्दयात्रा ततः पर्व कुरुराजस्य धीमतः
44 जटासुरवधः पर्व यक्षयुथ्धम अतः परम
    तदैवाजगरं पर्व विज्ञेयं तथनन्तरम
45 मार्कण्डेय समस्या च पर्वॊक्तं तथनन्तरम
    संवाथश च ततः पर्व थरौपथी सत्यभामयॊः
46 घॊषयात्रा ततः पर्व मृगस्वप्नभयं ततः
    वरीहि थरौणिकम आख्यानं ततॊ ऽनन्तरम उच्यते
47 थरौपथी हरणं पर्व सैन्धवेन वनात ततः
    कुण्डलाहरणं पर्व ततः परम इहॊच्यते
48 आरणेयं ततः पर्व वैराटं तथनन्तरम
    कीचकानां वधः पर्व पर्व गॊग्रहणं ततः
49 अभिमन्युना च वैराट्याः पर्व वैवाहिकं समृतम
    उथ्यॊगपर्व विज्ञेयम अत ऊर्ध्वं महाथ्भुतम
50 ततः संजय यानाख्यं पर्व जञेयम अतः परम
    परजागरं ततः पर्व धृतराष्ट्रस्य चिन्तया
51 पर्व सानत्सुजातं च गुह्यम अध्यात्मथर्शनम
    यानसंधिस ततः पर्व भगवथ यानम एव च
52 जञेयं विवाथ पर्वात्र कर्णस्यापि महात्मनः
    निर्याणं पर्व च ततः कुरुपाण्डवसेनयॊः
53 रदातिरद संख्या च पर्वॊक्तं तथनन्तरम
    उलूक थूतागमनं पर्वामर्ष विवर्धनम
54 अम्बॊपाख्यानम अपि च पर्व जञेयम अतः परम
    भीष्माभिषेचनं पर्व जञेयम अथ्भुतकारणम
55 जम्बू खण्ड विनिर्माणं पर्वॊक्तं तथनन्तरम
    भूमिपर्व ततॊ जञेयं थवीपविस्तर कीर्तनम
56 पर्वॊक्तं भगवथ गीता पर्व भीस्म वधस ततः
    थरॊणाभिषेकः पर्वॊक्तं संशप्तक वधस ततः
57 अभिमन्युवधः पर्व परतिज्ञा पर्व चॊच्यते
    जयथ्रदवधः पर्व घटॊत्कच वधस ततः
58 ततॊ थरॊण वधः पर्व विज्ञेयं लॊमहर्षणम
    मॊक्षॊ नारायणास्त्रस्य पर्वानन्तरम उच्यते
59 कर्ण पर्व ततॊ जञेयं शल्य पर्व ततः परम
    हरथ परवेशनं पर्व गथायुथ्धम अतः परम
60 सारस्वतं ततः पर्व तीर्दवंशगुणान्वितम
    अत ऊर्ध्वं तु बीभत्सं पर्व सौप्तिकम उच्यते
61 ऐषीकं पर्व निर्थिष्टम अत ऊर्ध्वं सुथारुणम
    जलप्रथानिकं पर्व सत्री पर्व च ततः परम
62 शराथ्धपर्व ततॊ जञेयं कुरूणाम और्ध्वथेहिकम
    आभिषेचनिकं पर्व धर्मराजस्य धीमतः
63 चार्वाक निग्रहः पर्व रक्षसॊ बरह्मरूपिणः
    परविभागॊ गृहाणां च पर्वॊक्तं तथनन्तरम
64 शान्ति पर्व ततॊ यत्र राजधर्मानुकीर्तनम
    आपथ धर्मश च पर्वॊक्तं मॊक्षधर्मस ततः परम
65 ततः पर्व परिज्ञेयम आनुशासनिकं परम
    सवर्गारॊहणिकं पर्व ततॊ भीष्मस्य धीमतः
66 तत आश्वमेधिकं पर्व सर्वपापप्रणाशनम
    अनुगीता ततः पर्व जञेयम अध्यात्मवाचकम
67 पर्व चाश्रमवासाख्यं पुत्रथर्शनम एव च
    नारथागमनं पर्व ततः परम इहॊच्यते
68 मौसलं पर्व च ततॊ घॊरं समनुवर्ण्यते
    महाप्रस्दानिकं पर्व सवर्गारॊहणिकं ततः
69 हरि वंशस ततः पर्व पुराणं खिल संज्ञितम
    भविष्यत पर्व चाप्य उक्तं खिलेष्व एवाथ्भुतं महत
70 एतत पर्व शतं पूर्णं वयासेनॊक्तं महात्मना
    यदावत सूतपुत्रेण लॊमहर्षणिना पुनः
71 कदितं नैमिषारण्ये पर्वाण्य अष्टाथशैव तु
    समासॊ भारतस्यायं तत्रॊक्तः पर्व संग्रहः
72 पौष्ये पर्वणि माहात्म्यम उत्तङ्कस्यॊपवर्णितम
    पौलॊमे भृगुवंशस्य विस्तारः परिकीर्तितः
73 आस्तीके सर्वनागानां गरुडस्य च संभवः
    कषीरॊथमदनं चैव जन्मॊच्छैः शरवसस तदा
74 यजतः सर्पसत्रेण राज्ञः पारिक्षितस्य च
    कदेयम अभिनिर्वृत्ता भारतानां महात्मनाम
75 विविधाः संभवा राज्ञाम उक्ताः संभव पर्वणि
    अन्येषां चैव विप्राणाम ऋषेर थवैपायनस्य च
76 अंशावतरणं चात्र थेवानां परिकीर्तितम
    थैत्यानां थानवानां च यक्षाणां च महौजसाम
77 नागानाम अद सर्पाणां गन्धर्वाणां पतत्रिणाम
    अन्येषां चैव भूतानां विविधानां समुथ्भवः
78 वसूनां पुनर उत्पत्तिर भागीरद्यां महात्मनाम
    शंतनॊर वेश्मनि पुनस तेषां चारॊहणं थिवि
79 तेजॊ ऽंशानां च संघाताथ भीष्मस्याप्य अत्र संभवः
    राज्यान निवर्तनं चैव बरह्मचर्य वरते सदितिः
80 परतिज्ञा पालनं चैव रक्षा चित्राङ्गथस्य च
    हते चित्राङ्गथे चैव रक्षा भरातुर यवीयसः
81 विचित्रवीर्यस्य तदा राज्ये संप्रतिपाथनम
    धर्मस्य नृषु संभूतिर अणी माण्डव्य शापजा
82 कृष्णथ्वैपायनाच चैव परसूतिर वरथानजा
    धृतराष्ट्रस्य पाण्डॊश च पाण्डवानां च संभवः
83 वारणावत यात्रा च मन्त्रॊ थुर्यॊधनस्य च
    विथुरस्य च वाक्येन सुरुङ्गॊपक्रम करिया
84 पाण्डवानां वने घॊरे हिडिम्बायाश च थर्शनम
    घटॊत्कचस्य चॊत्पत्तिर अत्रैव परिकीर्तिता
85 अज्ञातचर्या पाण्डूनां वासॊ बराह्मण वेश्मनि
    बकस्य निधनं चैव नागराणां च विस्मयः
86 अङ्गारपर्णं निर्जित्य गङ्गाकूले ऽरजुनस तथा
    भरातृभिः सहितः सर्वैः पाञ्चालान अभितॊ ययौ
87 तापत्यम अद वासिष्ठम और्वं चाख्यानम उत्तमम
    पञ्चेन्थ्राणाम उपाख्यानम अत्रैवाथ्भुतम उच्यते
88 पञ्चानाम एकपत्नीत्वे विमर्शॊ थरुपथस्य च
    थरौपथ्या थेव विहितॊ विवाहश चाप्य अमानुषः
89 विथुरस्य च संप्राप्तिर थर्शनं केशवस्य च
    खाण्डव परस्दवासश च तदा राज्यार्ध शासनम
90 नारथस्याज्ञया चैव थरौपथ्याः समयक्रिया
    सुन्थॊपसुन्थयॊस तत्र उपाख्यानं परकीर्तितम
91 पार्दस्य वनवासश च उलूप्या पदि संगमः
    पुण्यतीर्दानुसंयानं बभ्रु वाहन जन्म च
92 थवारकायां सुभथ्रा च कामयानेन कामिनी
    वासुथेवस्यानुमते पराप्ता चैव किरीटिना
93 हरणं गृह्य संप्राप्ते कृष्णे थेवकिनन्थने
    संप्राप्तिश चक्रधनुषॊः खाण्डवस्य च थाहनम
94 अभिमन्यॊः सुभथ्रायां जन्म चॊत्तमतेजसः
    मयस्य मॊक्षॊ जवलनाथ भुजंगस्य च मॊक्षणम
    महर्षेर मन्थपालस्य शार्ङ्ग्यं तनयसंभवः
95 इत्य एतथ आधि पर्वॊक्तं परदमं बहुविस्तरम
    अध्यायानां शते थवे तु संखाते परमर्षिणा
    अष्टाथशैव चाध्याया वयासेनॊत्तम तेजसा
96 सप्त शलॊकसहस्राणि तदा नव शतानि च
    शलॊकाश च चतुराशीतिर थृष्टॊ गरन्दॊ महात्मना
97 थवितीयं तु सभा पर्व बहु वृत्तान्तम उच्यते
    सभा करिया पाण्डवानां किंकराणां च थर्शनम
98 लॊकपाल सभाख्यानं नारथाथ थेव थर्शनात
    राजसूयस्य चारम्भॊ जरासंध वधस तदा
99 गिरिव्रजे निरुथ्धानां राज्ञां कृष्णेन मॊक्षणम
    राजसूये ऽरघ संवाथे शिशुपाल वधस तदा
100 यज्ञे विभूतिं तां थृष्ट्वा थुःखामर्षान्वितस्य च
   थुर्यॊधनस्यावहासॊ भीमेन च सभा तले
101 यत्रास्य मन्युर उथ्भूतॊ येन थयूतम अकारयत
   यत्र धर्मसुतं थयूते शकुनिः कितवॊ ऽजयत
102 यत्र थयूतार्णवे मग्नान थरौपथी नौर इवार्णवात
   तारयाम आस तांस तीर्णाञ जञात्वा थुर्यॊधनॊ नृपः
   पुनर एव ततॊ थयूते समाह्वयत पाण्डवान
103 एतत सर्वं सभा पर्व समाख्यातं महात्मना
   अध्यायाः सप्ततिर जञेयास तदा थवौ चात्र संख्यया
104 शलॊकानां थवे सहस्रे तु पञ्च शलॊकशतानि च
   शलॊकाश चैकाथश जञेयाः पर्वण्य अस्मिन परकीर्तिताः
105 अतः परं तृतीयं तु जञेयम आरण्यकं महत
   पौरानुगमनं चैव धर्मपुत्रस्य धीमतः
106 वृष्णीनाम आगमॊ यत्र पाञ्चालानां च सर्वशः
   यत्र सौभवधाख्यानं किर्मीरवध एव च
   अस्त्रहेतॊर विवासश च पार्दस्यामित तेजसः
107 महाथेवेन युथ्धं च किरात वपुषा सह
   थर्शनं लॊकपालानां सवर्गारॊहणम एव च
108 थर्शनं बृहथश्वस्य महर्षेर भावितात्मनः
   युधिष्ठिरस्य चार्तस्य वयसने परिथेवनम
109 नलॊपाख्यानम अत्रैव धर्मिष्ठं करुणॊथयम
   थमयन्त्याः सदितिर यत्र नलस्य वयसनागमे
110 वनवास गतानां च पाण्डवानां महात्मनाम
   सवर्गे परवृत्तिर आख्याता लॊमशेनार्जुनस्य वै
111 तीर्दयात्रा तदैवात्र पाण्डवानां महात्मनाम
   जटासुरस्य तत्रैव वधः समुपवर्ण्यते
112 नियुक्तॊ भीमसेनश च थरौपथ्या गन्धमाथने
   यत्र मन्थारपुष्पार्दं नलिनीं ताम अधर्षयत
113 यत्रास्य सुमहथ युथ्धम अभवत सह राक्षसैः
   यक्षैश चापि महावीर्यैर मणिमत परमुखैस तदा
114 आगस्त्यम अपि चाख्यानं यत्र वातापि भक्षणम
   लॊपामुथ्राभिगमनम अपत्यार्दम ऋषेर अपि
115 ततः शयेनकपॊतीयम उपाख्यानम अनन्तरम
   इन्थ्रॊ ऽगनिर यत्र धर्मश च अजिज्ञासञ शिबिं नृपम
116 ऋश्य शृङ्गस्य चरितं कौमार बरह्मचारिणः
   जामथग्न्यस्य रामस्य चरितं भूरि तेजसः
117 कार्तवीर्य वधॊ यत्र हैहयानां च वर्ण्यते
   सौकन्यम अपि चाख्यानं चयवनॊ यत्र भार्गवः
118 शर्याति यज्ञे नासत्यौ कृतवान सॊमपीदिनौ
   ताभ्यां च यत्र स मुनिर यौवनं परतिपाथितः
119 जन्तूपाख्यानम अत्रैव यत्र पुत्रेण सॊमकः
   पुत्रार्दम अयजथ राजा लेभे पुत्रशतं च सः
120 अष्टावक्रीयम अत्रैव विवाथे यत्र बन्थिनम
   विजित्य सागरं पराप्तं पितरं लब्धवान ऋषिः
121 अवाप्य थिव्यान्य अस्त्राणि गुर्वर्दे सव्यसाचिना
   निवातकवचैर युथ्धं हिरण्यपुरवासिभिः
122 समागमश च पार्दस्य भरातृभिर गन्धमाथने
   घॊषयात्रा च गन्धर्वैर यत्र युथ्धं किरीटिनः
123 पुनरागमनं चैव तेषां थवैतवनं सरः
   जयथ्रदेनापहारॊ थरौपथ्याश चाश्रमान्तरात
124 यत्रैनम अन्वयाथ भीमॊ वायुवेगसमॊ जवे
   मार्कण्डेय समस्यायाम उपाख्यानानि भागशः
125 संथर्शनं च कृष्णस्य संवाथश चैव सत्यया
   वरीहि थरौणिकम आख्यानम ऐन्थ्रथ्युम्नं तदैव च
126 सावित्र्य औथ्थालकीयं च वैन्यॊपाख्यानम एव च
   रामायणम उपाख्यानम अत्रैव बहुविस्तरम
127 कर्णस्य परिमॊषॊ ऽतर कुण्डलाभ्यां पुरंथरात
   आरणेयम उपाख्यानं यत्र धर्मॊ ऽनवशात सुतम
   जग्मुर लब्धवरा यत्र पाण्डवाः पश्चिमां थिशम
128 एतथ आरण्यकं पर्व तृतीयं परिकीर्तितम
   अत्राध्याय शते थवे तु संख्याते परमर्षिणा
   एकॊन सप्ततिश चैव तदाध्यायाः परकीर्तिताः
129 एकाथश सहस्राणि शलॊकानां षट्शतानि च
   चतुःषष्टिस तदा शलॊकाः पर्वैतत परिकीर्तितम
130 अतः परं निबॊधेथं वैराटं पर्व विस्तरम
   विराटनगरं गत्वा शमशाने विपुलां शमीम
   थृष्ट्वा संनिथधुस तत्र पाण्डवा आयुधान्य उत
131 यत्र परविश्य नगरं छथ्मभिर नयवसन्त ते
   थुरात्मनॊ वधॊ यत्र कीचकस्य वृकॊथरात
132 गॊग्रहे यत्र पार्देन निर्जिताः कुरवॊ युधि
   गॊधनं च विराटस्य मॊक्षितं यत्र पाण्डवैः
133 विराटेनॊत्तरा थत्ता सनुषा यत्र किरीटिनः
   अभिमन्युं समुथ्थिश्य सौभथ्रम अरिघातिनम
134 चतुर्दम एतथ विपुलं वैराटं पर्व वर्णितम
   अत्रापि परिसंख्यातम अध्यायानां महात्मना
135 सप्तषष्टिरदॊ पूर्णा शलॊकाग्रम अपि मे शृणु
   शलॊकानां थवे सहस्रे तु शलॊकाः पञ्चाशथ एव तु
   पर्वण्य अस्मिन समाख्याताः संख्यया परमर्षिणा
136 उथ्यॊगपर्व विज्ञेयं पञ्चमं शृण्वतः परम
   उपप्लव्ये निविष्टेषु पाण्डवेषु जिगीषया
   थुर्यॊधनॊ ऽरजुनश चैव वासुथेवम उपस्दितौ
137 साहाय्यम अस्मिन समरे भवान नौ कर्तुम अर्हति
   इत्य उक्ते वचने कृष्णॊ यत्रॊवाच महामतिः
138 अयुध्यमानम आत्मानं मन्त्रिणं पुरुषर्षभौ
   अक्षौहिणीं वा सैन्यस्य कस्य वा किं थथाम्य अहम

139 वव्रे थुर्यॊधनः सैन्यं मन्थात्मा यत्र थुर्मतिः

   अयुध्यमानं सचिवं वव्रे कृष्णं धनंजयः
140 संजयं परेषयाम आस शमार्दं पाण्डवान परति
   यत्र थूतं महाराजॊ धृतराष्ट्रः परतापवान
141 शरुत्वा च पाण्डवान यत्र वासुथेव पुरॊगमान
   परजागरः संप्रजज्ञे धृतराष्ट्रस्य चिन्तया
142 विथुरॊ यत्र वाक्यानि विचित्राणि हितानि च
   शरावयाम आस राजानं धृतराष्ट्रं मनीषिणम
143 तदा सनत्सुजातेन यत्राध्यात्मम अनुत्तमम
   मनस्तापान्वितॊ राजा शरावितः शॊकलालसः
144 परभाते राजसमितौ संजयॊ यत्र चाभिभॊः
   ऐकात्म्यं वासुथेवस्य परॊक्तवान अर्जुनस्य च
145 यत्र कृष्णॊ थयापन्नः संधिम इच्छन महायशाः
   सवयम आगाच छमं कर्तुं नगरं नागसाह्वयम
146 परत्याख्यानं च कृष्णस्य राज्ञा थुर्यॊधनेन वै
   शमार्दं याचमानस्य पक्षयॊर उभयॊर हितम
147 कर्णथुर्यॊधनाथीनां थुष्टं विज्ञाय मन्त्रितम
   यॊगेश्वरत्वं कृष्णेन यत्र राजसु थर्शितम
148 रदम आरॊप्य कृष्णेन यत्र कर्णॊ ऽनुमन्त्रितः
   उपायपूर्वं शौण्डीर्यात परत्याख्यातश च तेन सः
149 ततश चाप्य अभिनिर्यात्रा रदाश्वनरथन्तिनाम
   नगराथ धास्तिन पुराथ बलसंख्यानम एव च
150 यत्र राज्ञा उलूकस्य परेषणं पाण्डवान परति
   शवॊ भाविनि महायुथ्धे थूत्येन करूर वाथिना
   रदातिरद संख्यानम अम्बॊपाख्यानम एव च
151 एतत सुबहु वृत्तान्तं पञ्चमं पर्व भारते
   उथ्यॊगपर्व निर्थिष्टं संधिविग्रहसंश्रितम
152 अध्यायाः संख्यया तव अत्र षड अशीति शतं समृतम
   शलॊकानां षट सहस्राणि तावन्त्य एव शतानि च
153 शलॊकाश च नवतिः परॊक्तास तदैवाष्टौ महात्मना
   वयासेनॊथार मतिना पर्वण्य अस्मिंस तपॊधनाः
154 अत ऊर्ध्वं विचित्रार्दं भीष्म पर्व परचक्षते
   जम्बू खण्ड विनिर्माणं यत्रॊक्तं संजयेन ह
155 यत्र युथ्धम अभूथ घॊरं थशाहान्य अतिथारुणम
   यत्र यौधिष्ठिरं सैन्यं विषाथम अगमत परम
156 कश्मलं यत्र पार्दस्य वासुथेवॊ महामतिः
   मॊहजं नाशयाम आस हेतुभिर मॊक्षथर्शनैः
157 शिखण्डिनं पुरस्कृत्य यत्र पार्दॊ महाधनुः
   विनिघ्नन निशितैर बाणै रदाथ भीष्मम अपातयत
158 षष्ठम एतन महापर्व भारते परिकीर्तितम
   अध्यायानां शतं परॊक्तं सप्त थश तदापरे
159 पञ्च शलॊकसहस्राणि संख्ययाष्टौ शतानि च
   शलॊकाश च चतुराशीतिः पर्वण्य अस्मिन परकीर्तिताः
   वयासेन वेथविथुषा संख्याता भीष्म पर्वणि
160 थरॊण पर्व ततश चित्रं बहु वृत्तान्तम उच्यते
   यत्र संशप्तकाः पार्दम अपनिन्यू रणाजिरात
161 भगथत्तॊ महाराजॊ यत्र शक्रसमॊ युधि
   सुप्रतीकेन नागेन सह शस्तः किरीटिना
162 यत्राभिमन्युं बहवॊ जघ्नुर लॊकमहारदाः
   जयथ्रदमुखा बालं शूरम अप्राप्तयौवनम
163 हते ऽभिमन्यौ करुथ्धेन यत्र पार्देन संयुगे
   अक्षौहिणीः सप्त हत्वा हतॊ राजा जयथ्रदः
   संशप्तकावशेषं च कृतं निःशेषम आहवे
164 अलम्बुसः शरुतायुश च जलसंधश च वीर्यवान
   सौमथत्तिर विराटश च थरुपथश च महारदः
   घटॊत्कचाथयश चान्ये निहता थरॊण पर्वणि
165 अश्वत्दामापि चात्रैव थरॊणे युधि निपातिते
   अस्त्रं पराथुश्चकारॊग्रं नारायणम अमर्षितः
166 सप्तमं भारते पर्व महथ एतथ उथाहृतम
   अत्र ते पृदिवीपालाः परायशॊ निधनं गताः
   थरॊण पर्वणि ये शूरा निर्थिष्टाः पुरुषर्षभाः
167 अध्यायानां शतं परॊक्तम अध्यायाः सप्ततिस तदा
   अष्टौ शलॊकसहस्राणि तदा नव शतानि च
168 शलॊका नव तदैवात्र संख्यातास तत्त्वथर्शिना
   पाराशर्येण मुनिना संचिन्त्य थरॊण पर्वणि
169 अतः परं कर्ण पर्व परॊच्यते परमाथ्भुतम
   सारद्ये विनियॊगश च मथ्रराजस्य धीमतः
   आख्यातं यत्र पौराणं तरिपुरस्य निपातनम
170 परयाणे परुषश चात्र संवाथः कर्ण शल्ययॊः
   हंसकाकीयम आख्यानम अत्रैवाक्षेप संहितम
171 अन्यॊन्यं परति च करॊधॊ युधिष्ठिर किरीटिनॊः
   थवैरदे यत्र पार्देन हतः कर्णॊ महारदः
172 अष्टमं पर्व निर्थिष्टम एतथ भारत चिन्तकैः
   एकॊन सप्ततिः परॊक्ता अध्यायाः कर्ण पर्वणि
   चत्वार्य एव सहस्राणि नव शलॊकशतानि च
173 अतः परं विचित्रार्दं शक्य पर्व परकीर्तितम
   हतप्रवीरे सैन्ये तु नेता मथ्रेश्वरॊ ऽभवत
174 वृत्तानि रदयुथ्धानि कीर्त्यन्ते यत्र भागशः
   विनाशः कुरुमुख्यानां शल्य पर्वणि कीर्त्यते
175 शल्यस्य निधनं चात्र धर्मराजान महारदात
   गथायुथ्धं तु तुमुलम अत्रैव परिकीर्तितम
   सरस्वत्याश च तीर्दानां पुण्यता परिकीर्तिता
176 नवमं पर्व निर्थिष्टम एतथ अथ्भुतम अर्दवत
   एकॊन षष्टिर अध्यायास तत्र संख्या विशारथैः
177 संख्याता बहु वृत्तान्ताः शलॊकाग्रं चात्र शस्यते
   तरीणि शलॊकसहस्राणि थवे शते विंशतिस तदा
   मुनिना संप्रणीतानि कौरवाणां यशॊ भृताम
178 अतः परं परवक्ष्यामि सौप्तिकं पर्व थारुणम
   भग्नॊरुं यत्र राजानं थुर्यॊधनम अमर्षणम
179 वयपयातेषु पार्देषु तरयस ते ऽभयाययू रदाः
   कृतवर्मा कृपॊ थरौणिः सायाह्ने रुधिरॊक्षिताः
180 परतिजज्ञे थृढक्रॊधॊ थरौणिर यत्र महारदः
   अहत्वा सर्वपाञ्चालान धृष्टथ्युम्नपुरॊगमान
   पाण्डवांश च सहामात्यान न विमॊक्ष्यामि थंशनम
181 परसुप्तान निशि विश्वस्तान यत्र ते पुरुषर्षभाः
   पाञ्चालान सपरीवाराञ जघ्नुर थरौणिपुरॊगमाः
182 यत्रामुच्यन्त पार्दास ते पञ्च कृष्ण बलाश्रयात
   सात्यकिश च महेष्वासः शेषाश च निधनं गताः
183 थरौपथी पुत्रशॊकार्ता पितृभ्रातृवधार्थिता
   कृतानशन संकल्पा यत्र भर्तॄन उपाविशत

184 थरौपथी वचनाथ यत्र भीमॊ भीमपराक्रमः

   अन्वधावत संक्रुथ्धॊ भरथ्वाजं गुरॊः सुतम
185 भीमसेन भयाथ यत्र थैवेनाभिप्रचॊथितः
   अपाण्डवायेति रुषा थरौणिर अस्त्रम अवासृजत
186 मैवम इत्य अब्रवीत कृष्णः शमयंस तस्य तथ वचः
   यत्रास्त्रम अस्त्रेण च तच छमयाम आस फाल्गुनः
187 थरौणिथ्वैपायनाथीनां शापाश चान्यॊन्य कारिताः
   तॊयकर्मणि सर्वेषां राज्ञाम उथकथानिके
188 गूढॊत्पन्नस्य चाख्यानं कर्णस्य पृदयात्मनः
   सुतस्यैतथ इह परॊक्तं थशमं पर्व सौप्तिकम
189 अष्टाथशास्मिन्न अध्यायाः पर्वण्य उक्ता महात्मना
   शलॊकाग्रम अत्र कदितं शतान्य अष्टौ तदैव च
190 शलॊकाश च सप्ततिः परॊक्ता यदावथ अभिसंख्यया
   सौप्तिकैषीक संबन्धे पर्वण्य अमितबुथ्धिना
191 अत ऊर्ध्वम इथं पराहुः सत्री पर्व करुणॊथयम
   विलापॊ वीर पत्नीनां यत्रातिकरुणः समृतः
   करॊधावेशः परसाथश च गान्धारी धृतराष्ट्रयॊः
192 यत्र तान कषत्रियाञ शूरान थिष्टान्तान अनिवर्तिनः
   पुत्रान भरातॄन पितॄंश चैव थथृशुर निहतान रणे
193 यत्र राजा महाप्राज्ञः सर्वधर्मभृतां वरः
   राज्ञां तानि शरीराणि थाहयाम आस शास्त्रतः
194 एतथ एकाथशं परॊक्तं पर्वातिकरुणं महत
   सप्त विंशतिर अध्यायाः पर्वण्य अस्मिन्न उथाहृताः
195 शलॊकाः सप्तशतं चात्र पञ्च सप्ततिर उच्यते
   संखया भारताख्यानं कर्त्रा हय अत्र महात्मना
   परणीतं सज्जन मनॊ वैक्लव्याश्रु परवर्तकम
196 अतः परं शान्ति पर्व थवाथशं बुथ्धिवर्धनम
   यत्र निर्वेथम आपन्नॊ धर्मराजॊ युधिष्ठिरः
   घातयित्वा पितॄन भरातॄन पुत्रान संबन्धिबान्धवान
197 शान्ति पर्वणि धर्माश च वयाख्याताः शरतल्पिकाः
   राजभिर वेथितव्या ये सम्यङ नयबुभुत्सुभिः
198 आपथ धर्माश च तत्रैव कालहेतु परथर्शकाः
   यान बुथ्ध्वा पुरुषः सम्यक सर्वज्ञत्वम अवाप्नुयात
   मॊक्षधर्माश च कदिता विचित्रा बहुविस्तराः
199 थवाथशं पर्व निर्थिष्टम एतत पराज्ञजनप्रियम
   पर्वण्य अत्र परिज्ञेयम अध्यायानां शतत्रयम
   तरिंशच चैव तदाध्याया नव चैव तपॊधनाः
200 शलॊकानां तु सहस्राणि कीर्तितानि चतुर्थश
   पञ्च चैव शतान्य आहुः पञ्चविंशतिसंख्यया
201 अत ऊर्ध्वं तु विज्ञेयम आनुशासनम उत्तमम
   यत्र परकृतिम आपन्नः शरुत्वा धर्मविनिश्चयम
   भीष्माथ भागीरदी पुत्रात कुरुराजॊ युधिष्ठिरः
202 वयवहारॊ ऽतर कार्त्स्न्येन धर्मार्दीयॊ निथर्शितः
   विविधानां च थानानां फलयॊगाः पृदग्विधाः
203 तदा पात्रविशेषाश च थानानां च परॊ विधिः
   आचार विधियॊगश च सत्यस्य च परा गतिः
204 एतत सुबहु वृत्तान्तम उत्तमं चानुशासनम
   भीष्मस्यात्रैव संप्राप्तिः सवर्गस्य परिकीर्तिता
205 एतत तरयॊथशं पर्व धर्मनिश्चय कारकम
   अध्यायानां शतं चात्र षट चत्वारिंशथ एव च
   शलॊकानां तु सहस्राणि षट सप्तैव शतानि च
206 तत आश्वमेधिकं नाम पर्व परॊक्तं चतुर्थशम
   तत संवर्तमरुत्तीयं यत्राख्यानम अनुत्तमम
207 सुवर्णकॊशसंप्राप्तिर जन्म चॊक्तं परिक्षितः
   थग्धस्यास्त्राग्निना पूर्वं कृष्णात संजीवनं पुनः
208 चर्यायां हयम उत्सृष्टं पाण्डवस्यानुगच्छतः
   तत्र तत्र च युथ्धानि राजपुत्रैर अमर्षणैः
209 चित्राङ्गथायाः पुत्रेण पुत्रिकाया धनंजयः
   संग्रामे बभ्रु वाहेन संशयं चात्र थर्शितः
   अश्वमेधे महायज्ञे नकुलाख्यानम एव च
210 इत्य आश्वमेधिकं पर्व परॊक्तम एतन महाथ्भुतम
   अत्राध्याय शतं तरिंशत तरयॊ ऽधयायाश च शब्थिताः
211 तरीणि शलॊकसहस्राणि तावन्त्य एव शतानि च
   विंशतिश च तदा शलॊकाः संख्यातास तत्त्वथर्शिना
212 तत आश्रमवासाक्यं पर्व पञ्चथशं समृतम
   यत्र राज्यं परित्यज्य गान्धारी सहितॊ नृपः
   धृतराष्ट्राश्रमपथं विथुरश च जगाम ह
213 यं थृष्ट्वा परस्दितं साध्वी पृदाप्य अनुययौ तथा
   पुत्रराज्यं परित्यज्य गुरुशुश्रूषणे रता
214 यत्र राजा हतान पुत्रान पौत्रान अन्यांश च पार्दिवान
   लॊकान्तर गतान वीरान अपश्यत पुनरागतान
215 ऋषेः परसाथात कृष्णस्य थृष्ट्वाश्चर्यम अनुत्तमम
   तयक्त्वा शॊकं सथारश च सिथ्धिं परमिकां गतः
216 यत्र धर्मं समाश्रित्य विथुरः सुगतिं गतः
   संजयश च महामात्रॊ विथ्वान गावल्गणिर वशी
217 थथर्श नारथं यत्र धर्मराजॊ युधिष्ठिरः
   नारथाच चैव शुश्राव वृष्णीनां कथनं महत
218 एतथ आश्रमवासाख्यं पूर्वॊक्तं सुमहाथ्भुतम
   थविचत्वारिंशथ अध्यायाः पर्वैतथ अभिसंख्यया
219 सहस्रम एकं शलॊकानां पञ्च शलॊकशतानि च
   षड एव च तदा शलॊकाः संख्यातास तत्त्वथर्शिना
220 अतः परं निबॊधेथं मौसलं पर्व थारुणम
   यत्र ते पुरुषव्याघ्राः शस्त्रस्पर्श सहा युधि
   बरह्मथण्डविनिष्पिष्टाः समीपे लवणाम्भसः
221 आपाने पानगलिता थैवेनाभिप्रचॊथिताः
   एरका रूपिभिर वज्रैर निजघ्नुर इतरेतरम
222 यत्र सर्वक्षयं कृत्वा ताव उभौ राम केशवौ
   नातिचक्रमतुः कालं पराप्तं सर्वहरं समम
223 यत्रार्जुनॊ थवारवतीम एत्य वृष्णिविनाकृताम
   थृष्ट्वा विषाथम अगमत परां चार्तिं नरर्षभः
224 स सत्कृत्य यथुश्रेष्ठं मातुलं शौरिम आत्मनः
   थथर्श यथुवीराणाम आपने वैशसं महत
225 शरीरं वासुथेवस्य रामस्य च महात्मनः
   संस्कारं लम्भयाम आस वृष्णीनां च परधानतः
226 स वृथ्धबालम आथाय थवारवत्यास ततॊ जनम
   थथर्शापथि कष्टायां गाण्डीवस्य पराभवम
227 सर्वेषां चैव थिव्यानाम अस्त्राणाम अप्रसन्नताम
   नाशं वृष्णिकलत्राणां परभावानाम अनित्यताम
228 थृष्ट्वा निवेथम आपन्नॊ वयास वाक्यप्रचॊथितः
   धर्मराजं समासाथ्य संन्यासं समरॊचयत
229 इत्य एतन मौसलं पर्व षॊडशं परिकीर्तितम
   अध्यायाष्टौ समाख्याताः शलॊकानां च शतत्रयम
230 महाप्रस्दानिकं तस्माथ ऊर्ध्वं सप्त थशं समृतम
   यत्र राज्यं परित्यज्य पाण्डवाः पुरुषर्षभाः
   थरौपथ्या सहिता थेव्या सिथ्धिं परमिकां गताः
231 अत्राध्यायास तरयः परॊक्ताः शलॊकानां च शतं तदा
   विंशतिश च तदा शलॊकाः संख्यातास तत्त्वथर्शिना
232 सवर्गपर्व ततॊ जञेयं थिव्यं यत तथ अमानुषम
   अध्यायाः पञ्च संख्याता पर्वैतथ अभिसंख्यया
   शलॊकानां थवे शते चैव परसंख्याते तपॊधनाः
233 अष्टाथशैवम एतानि पर्वाण्य उक्तान्य अशेषतः
   खिलेषु हरिवंशश च भविष्यच च परकीर्तितम
234 एतथ अखिलम आख्यातं भारतं पर्व संग्रहात
   अष्टाथश समाजग्मुर अक्षौहिण्यॊ युयुत्सया
   तन महथ थारुणं युथ्धम अहान्य अष्टाथशाभवत
235 यॊ विथ्याच चतुरॊ वेथान साङ्गॊपनिषथान थविजः
   न चाख्यानम इथं विथ्यान नैव स सयाथ विचक्षणः
236 शरुत्वा तव इथम उपाख्यानं शराव्यम अन्यन न रॊचते
   पुंः कॊकिलरुतं शरुत्वा रूक्षा धवाङ्क्षस्य वाग इव
237 इतिहासॊत्तमाथ अस्माज जायन्ते कवि बुथ्धयः
   पञ्चभ्य इव भूतेभ्यॊ लॊकसंविधयस तरयः
238 अस्याख्यानस्य विषये पुराणं वर्तते थविजाः
   अन्तरिक्षस्य विषये परजा इव चतुर्विधाः
239 करिया गुणानां सर्वेषाम इथम आख्यानम आश्रयः
   इन्थ्रियाणां समस्तानां चित्रा इव मनः करियाः
240 अनाश्रित्यैतथ आख्यानं कदा भुवि न विथ्यते
   आहारम अनपाश्रित्य शरीरस्येव धारणम
241 इथं सर्वैः कवि वरैर आख्यानम उपजीव्यते
   उथयप्रेप्सुभिर भृत्यैर अभिजात इवेश्वरः
242 थवैपायनौष्ठ पुटनिःसृतम अप्रमेयं; पुण्यं पवित्रम अद पापहरं शिवं च
   यॊ भारतं समधिगच्छति वाच्यमानं; किं तस्य पुष्कर जलैर अभिषेचनेन
243 आख्यानं तथ इथम अनुत्तमं महार्दं; विन्यस्तं महथ इह पर्व संग्रहेण
   शरुत्वाथौ भवति नृणां सुखावगाहं; विस्तीर्णं लवणजलं यदा पलवेन

Mahabharata Book I Chapter 2:Transliteration

1  [rsayag]
     samantapañcakam iti yad uktaṃ sūtanandana
     etat sarvaṃ yathānyāyaṃ śrotum icchāmahe vayam
 2 [s]
     śuśrūṣā yadi vo viprā bruvataś ca kathāḥ śubhāḥ
     samantapañcakākhyaṃ ca śrotum arhatha sattamāḥ
 3 tretā dvāparayoḥ saṃdhau rāmaḥ śastrabhṛtāṃ varaḥ
     asakṛt pārthivaṃ kṣatraṃ jaghānāmarṣa coditaḥ
 4 sa sarvaṃ kṣatram utsādya svavīryeṇānala dyutiḥ
     samantapañcake pañca cakāra rudhirahradān
 5 sa teṣu rudhirāmbhaḥsu hradeṣu krodhamūrcchitaḥ
     pitṝn saṃtarpayām āsa rudhireṇeti naḥ śrutam
 6 atharcīkādayo 'bhyetya pitaro brāhmaṇarṣabham
     taṃ kṣamasveti siṣidhus tataḥ sa virarāma ha
 7 teṣāṃ samīpe yo deśo hradānāṃ rudhirāmbhasām
     samantapañcakam iti puṇyaṃ tatparikīrtitam
 8 yena liṅgena yo deśo yuktaḥ samupalakṣyate
     tenaiva nāmnā taṃ deśaṃ vācyam āhur manīṣiṇaḥ
 9 antare caiva saṃprāpte kalidvāparayor abhūt
     samantapañcake yuddhaṃ kurupāṇḍavasenayoḥ
 10 tasmin paramadharmiṣṭhe deśe bhūdoṣavarjite
    aṣṭādaśa samājagmur akṣauhiṇyo yuyutsayā
11 evaṃ nāmābhinirvṛttaṃ tasya deśasya vai dvijāḥ
    puṇyaś ca ramaṇīyaś ca sa deśo vaḥ prakīrtitaḥ
12 tad etat kathitaṃ sarvaṃ mayā vo munisattamāḥ
    yathā deśaḥ sa vikhyātas triṣu lokeṣu viśrutaḥ
13 [rsayag]
    akṣauhiṇya iti proktaṃ yat tvayā sūtanandana
    etad icchāmahe śrotuṃ sarvam eva yathātatham
14 akṣauhiṇyāḥ parīmāṇaṃ rathāśvanaradantinām
    yathāvac caiva no brūhi sarvaṃ hi viditaṃ tava
15 [s]
    eko ratho jagaś caiko narāḥ pañca padātayaḥ
    trayaś ca turagās tajjñaiḥ pattir ity abhidhīyate
16 pattiṃ tu triguṇām etām āhuḥ senāmukhaṃ budhāḥ
    trīṇi senāmukhāny eko gulma ity abhidhīyate
17 trayo gulmā gaṇo nāma vāhinī tu gaṇās trayaḥ
    smṛtās tisras tu vāhinyaḥ pṛtaneti vicakṣaṇaiḥ
18 camūs tu pṛtanās tisras tisraś camvas tv anīkinī
    anīkinīṃ daśaguṇāṃ prāhur akṣauhiṇīṃ budhāḥ
19 akṣauhiṇyāḥ prasaṃkhyānaṃ rathānāṃ dvijasattamāḥ
    saṃkhyā gaṇita tattvajñaiḥ sahasrāṇy ekaviṃśatiḥ
20 śatāny upari caivāṣṭau tathā bhūyaś ca saptatiḥ
    gajānāṃ tu parīmāṇam etad evātra nirdiśet
21 jñeyaṃ śatasahasraṃ tu sahasrāṇi tathā nava
    narāṇām api pañcāśac chatāni trīṇi cānaghāḥ
22 pañca ṣaṣṭisahasrāṇi tathāśvānāṃ śatāni ca
    daśottarāṇi ṣaṭ prāhur yathāvad iha saṃkhyayā
23 etām akṣauhiṇīṃ prāhuḥ saṃkhyā tattvavido janāḥ
    yāṃ vaḥ kathitavān asmi vistareṇa dvijottamāḥ
24 etayā saṃkhyayā hy āsan kurupāṇḍavasenayoḥ
    akṣauhiṇyo dvijaśreṣṭhāḥ piṇḍenāṣṭādaśaiva tāḥ
25 sametās tatra vai deśe tatraiva nidhanaṃ gatāḥ
    kauravān kāraṇaṃ kṛtvā kālenādbhuta karmaṇā
26 ahāni yuyudhe bhīṣmo daśaiva paramāstravit
    ahāni pañca droṇas tu rarakṣa kuru vāhinīm
27 ahanī yuyudhe dve tu karṇaḥ parabalārdanaḥ
    śalyo 'rdhadivasaṃ tv āsīd gadāyuddham ataḥ param
28 tasyaiva tu dinasyānte hārdikya drauṇigautamāḥ
    prasuptaṃ niśi viśvastaṃ jaghnur yaudhiṣṭhiraṃ balam
29 yat tu śaunaka satre tu bhāratākhyāna vistaram
    ākhyāsye tatra paulomam ākhyānaṃ cāditaḥ param
30 vicitrārthapadākhyānam anekasamayānvitam
    abhipannaṃ naraiḥ prājñair vairāgyam iva mokṣibhiḥ
31 ātmeva veditavyeṣu priyeṣv iva ca jīvitam
    itihāsaḥ pradhānārthaḥ śreṣṭhaḥ sarvāgameṣv ayam
32 itihāsottame hy asminn arpitā buddhir uttamā
    kharavyañjanayoḥ kṛtsnā lokavedāśrayeva vāk
33 asya prajñābhipannasya vicitrapadaparvaṇaḥ
    bhāratasyetihāsasya śrūyatāṃ parva saṃgrahaḥ
34 parvānukramaṇī pūrvaṃ dvitīyaṃ parva saṃgrahaḥ
    pauṣyaṃ paulomam āstīkam ādivaṃśāvatāraṇam
35 tataḥ saṃbhava parvoktam adbhutaṃ devanirmitam
    dāho jatu gṛhasyātra haiḍimbaṃ parva cocyate
36 tato bakavadhaḥ parva parva caitrarathaṃ tataḥ
    tataḥ svayaṃvaraṃ devyāḥ pāñcālyāḥ parva cocyate
37 kṣatradharmeṇa nirmitya tato vaivāhikaṃ smṛtam
    vidurāgamanaṃ parva rājyalambhas tathaiva ca
38 arjunasya vanevāsaḥ subhadrāharaṇaṃ tataḥ
    subhadrāharaṇād ūrdhvaṃ jñeyaṃ haraṇahārikam
39 tataḥ khāṇḍava dāhākhyaṃ tatraiva maya darśanam
    sabhā parva tataḥ proktaṃ mantraparva tataḥ param
40 jarāsaṃdha vadhaḥ parva parva dig vijayas tathā
    parva dig vijayād ūrdhvaṃ rājasūyikam ucyate
41 tataś cārghābhiharaṇaṃ śiśupāla vadhas tataḥ
    dyūtaparva tataḥ proktam anudyūtam ataḥ param
42 tata āraṇyakaṃ parva kirmīravadha eva ca
    īśvarārjunayor yuddhaṃ parva kairāta saṃjñitam
43 indralokābhigamanaṃ parva jñeyam ataḥ param
    tīrthayātrā tataḥ parva kururājasya dhīmataḥ
44 jaṭāsuravadhaḥ parva yakṣayuddham ataḥ param
    tathaivājagaraṃ parva vijñeyaṃ tadanantaram
45 mārkaṇḍeya samasyā ca parvoktaṃ tadanantaram
    saṃvādaś ca tataḥ parva draupadī satyabhāmayoḥ
46 ghoṣayātrā tataḥ parva mṛgasvapnabhayaṃ tataḥ
    vrīhi drauṇikam ākhyānaṃ tato 'nantaram ucyate
47 draupadī haraṇaṃ parva saindhavena vanāt tataḥ
    kuṇḍalāharaṇaṃ parva tataḥ param ihocyate
48 āraṇeyaṃ tataḥ parva vairāṭaṃ tadanantaram
    kīcakānāṃ vadhaḥ parva parva gograhaṇaṃ tataḥ
49 abhimanyunā ca vairāṭyāḥ parva vaivāhikaṃ smṛtam
    udyogaparva vijñeyam ata ūrdhvaṃ mahādbhutam
50 tataḥ saṃjaya yānākhyaṃ parva jñeyam ataḥ param
    prajāgaraṃ tataḥ parva dhṛtarāṣṭrasya cintayā
51 parva sānatsujātaṃ ca guhyam adhyātmadarśanam
    yānasaṃdhis tataḥ parva bhagavad yānam eva ca
52 jñeyaṃ vivāda parvātra karṇasyāpi mahātmanaḥ
    niryāṇaṃ parva ca tataḥ kurupāṇḍavasenayoḥ
53 rathātiratha saṃkhyā ca parvoktaṃ tadanantaram
    ulūka dūtāgamanaṃ parvāmarṣa vivardhanam
54 ambopākhyānam api ca parva jñeyam ataḥ param
    bhīṣmābhiṣecanaṃ parva jñeyam adbhutakāraṇam
55 jambū khaṇḍa vinirmāṇaṃ parvoktaṃ tadanantaram
    bhūmiparva tato jñeyaṃ dvīpavistara kīrtanam
56 parvoktaṃ bhagavad gītā parva bhīsma vadhas tataḥ
    droṇābhiṣekaḥ parvoktaṃ saṃśaptaka vadhas tataḥ
57 abhimanyuvadhaḥ parva pratijñā parva cocyate
    jayadrathavadhaḥ parva ghaṭotkaca vadhas tataḥ
58 tato droṇa vadhaḥ parva vijñeyaṃ lomaharṣaṇam
    mokṣo nārāyaṇāstrasya parvānantaram ucyate
59 karṇa parva tato jñeyaṃ śalya parva tataḥ param
    hrada praveśanaṃ parva gadāyuddham ataḥ param
60 sārasvataṃ tataḥ parva tīrthavaṃśaguṇānvitam
    ata ūrdhvaṃ tu bībhatsaṃ parva sauptikam ucyate
61 aiṣīkaṃ parva nirdiṣṭam ata ūrdhvaṃ sudāruṇam
    jalapradānikaṃ parva strī parva ca tataḥ param
62 śrāddhaparva tato jñeyaṃ kurūṇām aurdhvadehikam
    ābhiṣecanikaṃ parva dharmarājasya dhīmataḥ
63 cārvāka nigrahaḥ parva rakṣaso brahmarūpiṇaḥ
    pravibhāgo gṛhāṇāṃ ca parvoktaṃ tadanantaram
64 śānti parva tato yatra rājadharmānukīrtanam
    āpad dharmaś ca parvoktaṃ mokṣadharmas tataḥ param
65 tataḥ parva parijñeyam ānuśāsanikaṃ param
    svargārohaṇikaṃ parva tato bhīṣmasya dhīmataḥ
66 tata āśvamedhikaṃ parva sarvapāpapraṇāśanam
    anugītā tataḥ parva jñeyam adhyātmavācakam
67 parva cāśramavāsākhyaṃ putradarśanam eva ca
    nāradāgamanaṃ parva tataḥ param ihocyate
68 mausalaṃ parva ca tato ghoraṃ samanuvarṇyate
    mahāprasthānikaṃ parva svargārohaṇikaṃ tataḥ
69 hari vaṃśas tataḥ parva purāṇaṃ khila saṃjñitam
    bhaviṣyat parva cāpy uktaṃ khileṣv evādbhutaṃ mahat
70 etat parva śataṃ pūrṇaṃ vyāsenoktaṃ mahātmanā
    yathāvat sūtaputreṇa lomaharṣaṇinā punaḥ
71 kathitaṃ naimiṣāraṇye parvāṇy aṣṭādaśaiva tu
    samāso bhāratasyāyaṃ tatroktaḥ parva saṃgrahaḥ
72 pauṣye parvaṇi māhātmyam uttaṅkasyopavarṇitam
    paulome bhṛguvaṃśasya vistāraḥ parikīrtitaḥ
73 āstīke sarvanāgānāṃ garuḍasya ca saṃbhavaḥ
    kṣīrodamathanaṃ caiva janmocchaiḥ śravasas tathā
74 yajataḥ sarpasatreṇa rājñaḥ pārikṣitasya ca
    katheyam abhinirvṛttā bhāratānāṃ mahātmanām
75 vividhāḥ saṃbhavā rājñām uktāḥ saṃbhava parvaṇi
    anyeṣāṃ caiva viprāṇām ṛṣer dvaipāyanasya ca
76 aṃśāvataraṇaṃ cātra devānāṃ parikīrtitam
    daityānāṃ dānavānāṃ ca yakṣāṇāṃ ca mahaujasām
77 nāgānām atha sarpāṇāṃ gandharvāṇāṃ patatriṇām
    anyeṣāṃ caiva bhūtānāṃ vividhānāṃ samudbhavaḥ
78 vasūnāṃ punar utpattir bhāgīrathyāṃ mahātmanām
    śaṃtanor veśmani punas teṣāṃ cārohaṇaṃ divi
79 tejo 'ṃśānāṃ ca saṃghātād bhīṣmasyāpy atra saṃbhavaḥ
    rājyān nivartanaṃ caiva brahmacarya vrate sthitiḥ
80 pratijñā pālanaṃ caiva rakṣā citrāṅgadasya ca
    hate citrāṅgade caiva rakṣā bhrātur yavīyasaḥ
81 vicitravīryasya tathā rājye saṃpratipādanam
    dharmasya nṛṣu saṃbhūtir aṇī māṇḍavya śāpajā
82 kṛṣṇadvaipāyanāc caiva prasūtir varadānajā
    dhṛtarāṣṭrasya pāṇḍoś ca pāṇḍavānāṃ ca saṃbhavaḥ
83 vāraṇāvata yātrā ca mantro duryodhanasya ca
    vidurasya ca vākyena suruṅgopakrama kriyā
84 pāṇḍavānāṃ vane ghore hiḍimbāyāś ca darśanam
    ghaṭotkacasya cotpattir atraiva parikīrtitā
85 ajñātacaryā pāṇḍūnāṃ vāso brāhmaṇa veśmani
    bakasya nidhanaṃ caiva nāgarāṇāṃ ca vismayaḥ
86 aṅgāraparṇaṃ nirjitya gaṅgākūle 'rjunas tadā
    bhrātṛbhiḥ sahitaḥ sarvaiḥ pāñcālān abhito yayau
87 tāpatyam atha vāsiṣṭham aurvaṃ cākhyānam uttamam
    pañcendrāṇām upākhyānam atraivādbhutam ucyate
88 pañcānām ekapatnītve vimarśo drupadasya ca
    draupadyā deva vihito vivāhaś cāpy amānuṣaḥ
89 vidurasya ca saṃprāptir darśanaṃ keśavasya ca
    khāṇḍava prasthavāsaś ca tathā rājyārdha śāsanam
90 nāradasyājñayā caiva draupadyāḥ samayakriyā
    sundopasundayos tatra upākhyānaṃ prakīrtitam
91 pārthasya vanavāsaś ca ulūpyā pathi saṃgamaḥ
    puṇyatīrthānusaṃyānaṃ babhru vāhana janma ca
92 dvārakāyāṃ subhadrā ca kāmayānena kāminī
    vāsudevasyānumate prāptā caiva kirīṭinā
93 haraṇaṃ gṛhya saṃprāpte kṛṣṇe devakinandane
    saṃprāptiś cakradhanuṣoḥ khāṇḍavasya ca dāhanam
94 abhimanyoḥ subhadrāyāṃ janma cottamatejasaḥ
    mayasya mokṣo jvalanād bhujaṃgasya ca mokṣaṇam
    maharṣer mandapālasya śārṅgyaṃ tanayasaṃbhavaḥ
95 ity etad ādhi parvoktaṃ prathamaṃ bahuvistaram
    adhyāyānāṃ śate dve tu saṃkhāte paramarṣiṇā
    aṣṭādaśaiva cādhyāyā vyāsenottama tejasā
96 sapta ślokasahasrāṇi tathā nava śatāni ca
    ślokāś ca caturāśītir dṛṣṭo grantho mahātmanā
97 dvitīyaṃ tu sabhā parva bahu vṛttāntam ucyate
    sabhā kriyā pāṇḍavānāṃ kiṃkarāṇāṃ ca darśanam
98 lokapāla sabhākhyānaṃ nāradād deva darśanāt
    rājasūyasya cārambho jarāsaṃdha vadhas tathā
99 girivraje niruddhānāṃ rājñāṃ kṛṣṇena mokṣaṇam
    rājasūye 'rgha saṃvāde śiśupāla vadhas tathā
100 yajñe vibhūtiṃ tāṃ dṛṣṭvā duḥkhāmarṣānvitasya ca
   duryodhanasyāvahāso bhīmena ca sabhā tale

101 yatrāsya manyur udbhūto yena dyūtam akārayat

   yatra dharmasutaṃ dyūte śakuniḥ kitavo 'jayat

102 yatra dyūtārṇave magnān draupadī naur ivārṇavāt

   tārayām āsa tāṃs tīrṇāñ jñātvā duryodhano nṛpaḥ
   punar eva tato dyūte samāhvayata pāṇḍavān

103 etat sarvaṃ sabhā parva samākhyātaṃ mahātmanā

   adhyāyāḥ saptatir jñeyās tathā dvau cātra saṃkhyayā

104 ślokānāṃ dve sahasre tu pañca ślokaśatāni ca

   ślokāś caikādaśa jñeyāḥ parvaṇy asmin prakīrtitāḥ

105 ataḥ paraṃ tṛtīyaṃ tu jñeyam āraṇyakaṃ mahat

   paurānugamanaṃ caiva dharmaputrasya dhīmataḥ

106 vṛṣṇīnām āgamo yatra pāñcālānāṃ ca sarvaśaḥ

   yatra saubhavadhākhyānaṃ kirmīravadha eva ca
   astrahetor vivāsaś ca pārthasyāmita tejasaḥ

107 mahādevena yuddhaṃ ca kirāta vapuṣā saha

   darśanaṃ lokapālānāṃ svargārohaṇam eva ca

108 darśanaṃ bṛhadaśvasya maharṣer bhāvitātmanaḥ

   yudhiṣṭhirasya cārtasya vyasane paridevanam

109 nalopākhyānam atraiva dharmiṣṭhaṃ karuṇodayam

   damayantyāḥ sthitir yatra nalasya vyasanāgame

110 vanavāsa gatānāṃ ca pāṇḍavānāṃ mahātmanām

   svarge pravṛttir ākhyātā lomaśenārjunasya vai

111 tīrthayātrā tathaivātra pāṇḍavānāṃ mahātmanām

   jaṭāsurasya tatraiva vadhaḥ samupavarṇyate

112 niyukto bhīmasenaś ca draupadyā gandhamādane

   yatra mandārapuṣpārthaṃ nalinīṃ tām adharṣayat

113 yatrāsya sumahad yuddham abhavat saha rākṣasaiḥ

   yakṣaiś cāpi mahāvīryair maṇimat pramukhais tathā

114 āgastyam api cākhyānaṃ yatra vātāpi bhakṣaṇam

   lopāmudrābhigamanam apatyārtham ṛṣer api

115 tataḥ śyenakapotīyam upākhyānam anantaram

   indro 'gnir yatra dharmaś ca ajijñāsañ śibiṃ nṛpam

116 ṛśya śṛṅgasya caritaṃ kaumāra brahmacāriṇaḥ

   jāmadagnyasya rāmasya caritaṃ bhūri tejasaḥ

117 kārtavīrya vadho yatra haihayānāṃ ca varṇyate

   saukanyam api cākhyānaṃ cyavano yatra bhārgavaḥ

118 śaryāti yajñe nāsatyau kṛtavān somapīthinau

   tābhyāṃ ca yatra sa munir yauvanaṃ pratipāditaḥ

119 jantūpākhyānam atraiva yatra putreṇa somakaḥ

   putrārtham ayajad rājā lebhe putraśataṃ ca saḥ

120 aṣṭāvakrīyam atraiva vivāde yatra bandinam

   vijitya sāgaraṃ prāptaṃ pitaraṃ labdhavān ṛṣiḥ

121 avāpya divyāny astrāṇi gurvarthe savyasācinā

   nivātakavacair yuddhaṃ hiraṇyapuravāsibhiḥ

122 samāgamaś ca pārthasya bhrātṛbhir gandhamādane

   ghoṣayātrā ca gandharvair yatra yuddhaṃ kirīṭinaḥ

123 punarāgamanaṃ caiva teṣāṃ dvaitavanaṃ saraḥ

   jayadrathenāpahāro draupadyāś cāśramāntarāt

124 yatrainam anvayād bhīmo vāyuvegasamo jave

   mārkaṇḍeya samasyāyām upākhyānāni bhāgaśaḥ

125 saṃdarśanaṃ ca kṛṣṇasya saṃvādaś caiva satyayā

   vrīhi drauṇikam ākhyānam aindradyumnaṃ tathaiva ca

126 sāvitry auddālakīyaṃ ca vainyopākhyānam eva ca

   rāmāyaṇam upākhyānam atraiva bahuvistaram

127 karṇasya parimoṣo 'tra kuṇḍalābhyāṃ puraṃdarāt

   āraṇeyam upākhyānaṃ yatra dharmo 'nvaśāt sutam
   jagmur labdhavarā yatra pāṇḍavāḥ paścimāṃ diśam

128 etad āraṇyakaṃ parva tṛtīyaṃ parikīrtitam

   atrādhyāya śate dve tu saṃkhyāte paramarṣiṇā
   ekona saptatiś caiva tathādhyāyāḥ prakīrtitāḥ

129 ekādaśa sahasrāṇi ślokānāṃ ṣaṭśatāni ca

   catuḥṣaṣṭis tathā ślokāḥ parvaitat parikīrtitam

130 ataḥ paraṃ nibodhedaṃ vairāṭaṃ parva vistaram

   virāṭanagaraṃ gatvā śmaśāne vipulāṃ śamīm
   dṛṣṭvā saṃnidadhus tatra pāṇḍavā āyudhāny uta

131 yatra praviśya nagaraṃ chadmabhir nyavasanta te

   durātmano vadho yatra kīcakasya vṛkodarāt

132 gograhe yatra pārthena nirjitāḥ kuravo yudhi

   godhanaṃ ca virāṭasya mokṣitaṃ yatra pāṇḍavaiḥ

133 virāṭenottarā dattā snuṣā yatra kirīṭinaḥ

   abhimanyuṃ samuddiśya saubhadram arighātinam

134 caturtham etad vipulaṃ vairāṭaṃ parva varṇitam

   atrāpi parisaṃkhyātam adhyāyānāṃ mahātmanā

135 saptaṣaṣṭiratho pūrṇā ślokāgram api me śṛṇu

   ślokānāṃ dve sahasre tu ślokāḥ pañcāśad eva tu
   parvaṇy asmin samākhyātāḥ saṃkhyayā paramarṣiṇā

136 udyogaparva vijñeyaṃ pañcamaṃ śṛṇvataḥ param

   upaplavye niviṣṭeṣu pāṇḍaveṣu jigīṣayā
   duryodhano 'rjunaś caiva vāsudevam upasthitau

137 sāhāyyam asmin samare bhavān nau kartum arhati

   ity ukte vacane kṛṣṇo yatrovāca mahāmatiḥ

138 ayudhyamānam ātmānaṃ mantriṇaṃ puruṣarṣabhau

   akṣauhiṇīṃ vā sainyasya kasya vā kiṃ dadāmy aham

139 vavre duryodhanaḥ sainyaṃ mandātmā yatra durmatiḥ

   ayudhyamānaṃ sacivaṃ vavre kṛṣṇaṃ dhanaṃjayaḥ

140 saṃjayaṃ preṣayām āsa śamārthaṃ pāṇḍavān prati

   yatra dūtaṃ mahārājo dhṛtarāṣṭraḥ pratāpavān

141 śrutvā ca pāṇḍavān yatra vāsudeva purogamān

   prajāgaraḥ saṃprajajñe dhṛtarāṣṭrasya cintayā

142 viduro yatra vākyāni vicitrāṇi hitāni ca

   śrāvayām āsa rājānaṃ dhṛtarāṣṭraṃ manīṣiṇam

143 tathā sanatsujātena yatrādhyātmam anuttamam

   manastāpānvito rājā śrāvitaḥ śokalālasaḥ

144 prabhāte rājasamitau saṃjayo yatra cābhibhoḥ

   aikātmyaṃ vāsudevasya proktavān arjunasya ca

145 yatra kṛṣṇo dayāpannaḥ saṃdhim icchan mahāyaśāḥ

   svayam āgāc chamaṃ kartuṃ nagaraṃ nāgasāhvayam

146 pratyākhyānaṃ ca kṛṣṇasya rājñā duryodhanena vai

   śamārthaṃ yācamānasya pakṣayor ubhayor hitam

147 karṇaduryodhanādīnāṃ duṣṭaṃ vijñāya mantritam

   yogeśvaratvaṃ kṛṣṇena yatra rājasu darśitam

148 ratham āropya kṛṣṇena yatra karṇo 'numantritaḥ

   upāyapūrvaṃ śauṇḍīryāt pratyākhyātaś ca tena saḥ

149 tataś cāpy abhiniryātrā rathāśvanaradantinām

   nagarād dhāstina purād balasaṃkhyānam eva ca

150 yatra rājñā ulūkasya preṣaṇaṃ pāṇḍavān prati

   śvo bhāvini mahāyuddhe dūtyena krūra vādinā
   rathātiratha saṃkhyānam ambopākhyānam eva ca

151 etat subahu vṛttāntaṃ pañcamaṃ parva bhārate

   udyogaparva nirdiṣṭaṃ saṃdhivigrahasaṃśritam

152 adhyāyāḥ saṃkhyayā tv atra ṣaḍ aśīti śataṃ smṛtam

   ślokānāṃ ṣaṭ sahasrāṇi tāvanty eva śatāni ca

153 ślokāś ca navatiḥ proktās tathaivāṣṭau mahātmanā

   vyāsenodāra matinā parvaṇy asmiṃs tapodhanāḥ

154 ata ūrdhvaṃ vicitrārthaṃ bhīṣma parva pracakṣate

   jambū khaṇḍa vinirmāṇaṃ yatroktaṃ saṃjayena ha

155 yatra yuddham abhūd ghoraṃ daśāhāny atidāruṇam

   yatra yaudhiṣṭhiraṃ sainyaṃ viṣādam agamat param

156 kaśmalaṃ yatra pārthasya vāsudevo mahāmatiḥ

   mohajaṃ nāśayām āsa hetubhir mokṣadarśanaiḥ

157 śikhaṇḍinaṃ puraskṛtya yatra pārtho mahādhanuḥ

   vinighnan niśitair bāṇai rathād bhīṣmam apātayat

158 ṣaṣṭham etan mahāparva bhārate parikīrtitam

   adhyāyānāṃ śataṃ proktaṃ sapta daśa tathāpare

159 pañca ślokasahasrāṇi saṃkhyayāṣṭau śatāni ca

   ślokāś ca caturāśītiḥ parvaṇy asmin prakīrtitāḥ
   vyāsena vedaviduṣā saṃkhyātā bhīṣma parvaṇi

160 droṇa parva tataś citraṃ bahu vṛttāntam ucyate

   yatra saṃśaptakāḥ pārtham apaninyū raṇājirāt

161 bhagadatto mahārājo yatra śakrasamo yudhi

   supratīkena nāgena saha śastaḥ kirīṭinā

162 yatrābhimanyuṃ bahavo jaghnur lokamahārathāḥ

   jayadrathamukhā bālaṃ śūram aprāptayauvanam

163 hate 'bhimanyau kruddhena yatra pārthena saṃyuge

   akṣauhiṇīḥ sapta hatvā hato rājā jayadrathaḥ
   saṃśaptakāvaśeṣaṃ ca kṛtaṃ niḥśeṣam āhave

164 alambusaḥ śrutāyuś ca jalasaṃdhaś ca vīryavān

   saumadattir virāṭaś ca drupadaś ca mahārathaḥ
   ghaṭotkacādayaś cānye nihatā droṇa parvaṇi

165 aśvatthāmāpi cātraiva droṇe yudhi nipātite

   astraṃ prāduścakārograṃ nārāyaṇam amarṣitaḥ

166 saptamaṃ bhārate parva mahad etad udāhṛtam

   atra te pṛthivīpālāḥ prāyaśo nidhanaṃ gatāḥ
   droṇa parvaṇi ye śūrā nirdiṣṭāḥ puruṣarṣabhāḥ

167 adhyāyānāṃ śataṃ proktam adhyāyāḥ saptatis tathā

   aṣṭau ślokasahasrāṇi tathā nava śatāni ca

168 ślokā nava tathaivātra saṃkhyātās tattvadarśinā

   pārāśaryeṇa muninā saṃcintya droṇa parvaṇi

169 ataḥ paraṃ karṇa parva procyate paramādbhutam

   sārathye viniyogaś ca madrarājasya dhīmataḥ
   ākhyātaṃ yatra paurāṇaṃ tripurasya nipātanam

170 prayāṇe paruṣaś cātra saṃvādaḥ karṇa śalyayoḥ

   haṃsakākīyam ākhyānam atraivākṣepa saṃhitam

171 anyonyaṃ prati ca krodho yudhiṣṭhira kirīṭinoḥ

   dvairathe yatra pārthena hataḥ karṇo mahārathaḥ

172 aṣṭamaṃ parva nirdiṣṭam etad bhārata cintakaiḥ

   ekona saptatiḥ proktā adhyāyāḥ karṇa parvaṇi
   catvāry eva sahasrāṇi nava ślokaśatāni ca

173 ataḥ paraṃ vicitrārthaṃ śakya parva prakīrtitam

   hatapravīre sainye tu netā madreśvaro 'bhavat

174 vṛttāni rathayuddhāni kīrtyante yatra bhāgaśaḥ

   vināśaḥ kurumukhyānāṃ śalya parvaṇi kīrtyate

175 śalyasya nidhanaṃ cātra dharmarājān mahārathāt

   gadāyuddhaṃ tu tumulam atraiva parikīrtitam
   sarasvatyāś ca tīrthānāṃ puṇyatā parikīrtitā

176 navamaṃ parva nirdiṣṭam etad adbhutam arthavat

   ekona ṣaṣṭir adhyāyās tatra saṃkhyā viśāradaiḥ

177 saṃkhyātā bahu vṛttāntāḥ ślokāgraṃ cātra śasyate

   trīṇi ślokasahasrāṇi dve śate viṃśatis tathā
   muninā saṃpraṇītāni kauravāṇāṃ yaśo bhṛtām

178 ataḥ paraṃ pravakṣyāmi sauptikaṃ parva dāruṇam

   bhagnoruṃ yatra rājānaṃ duryodhanam amarṣaṇam

179 vyapayāteṣu pārtheṣu trayas te 'bhyāyayū rathāḥ

   kṛtavarmā kṛpo drauṇiḥ sāyāhne rudhirokṣitāḥ

180 pratijajñe dṛḍhakrodho drauṇir yatra mahārathaḥ

   ahatvā sarvapāñcālān dhṛṣṭadyumnapurogamān
   pāṇḍavāṃś ca sahāmātyān na vimokṣyāmi daṃśanam

181 prasuptān niśi viśvastān yatra te puruṣarṣabhāḥ

   pāñcālān saparīvārāñ jaghnur drauṇipurogamāḥ

182 yatrāmucyanta pārthās te pañca kṛṣṇa balāśrayāt

   sātyakiś ca maheṣvāsaḥ śeṣāś ca nidhanaṃ gatāḥ

183 draupadī putraśokārtā pitṛbhrātṛvadhārditā

   kṛtānaśana saṃkalpā yatra bhartṝn upāviśat

184 draupadī vacanād yatra bhīmo bhīmaparākramaḥ

   anvadhāvata saṃkruddho bharadvājaṃ guroḥ sutam

185 bhīmasena bhayād yatra daivenābhipracoditaḥ

   apāṇḍavāyeti ruṣā drauṇir astram avāsṛjat

186 maivam ity abravīt kṛṣṇaḥ śamayaṃs tasya tad vacaḥ

   yatrāstram astreṇa ca tac chamayām āsa phālgunaḥ

187 drauṇidvaipāyanādīnāṃ śāpāś cānyonya kāritāḥ

   toyakarmaṇi sarveṣāṃ rājñām udakadānike

188 gūḍhotpannasya cākhyānaṃ karṇasya pṛthayātmanaḥ

   sutasyaitad iha proktaṃ daśamaṃ parva sauptikam

189 aṣṭādaśāsminn adhyāyāḥ parvaṇy uktā mahātmanā

   ślokāgram atra kathitaṃ śatāny aṣṭau tathaiva ca

190 ślokāś ca saptatiḥ proktā yathāvad abhisaṃkhyayā

   sauptikaiṣīka saṃbandhe parvaṇy amitabuddhinā

191 ata ūrdhvam idaṃ prāhuḥ strī parva karuṇodayam

   vilāpo vīra patnīnāṃ yatrātikaruṇaḥ smṛtaḥ
   krodhāveśaḥ prasādaś ca gāndhārī dhṛtarāṣṭrayoḥ

192 yatra tān kṣatriyāñ śūrān diṣṭāntān anivartinaḥ

   putrān bhrātṝn pitṝṃś caiva dadṛśur nihatān raṇe

193 yatra rājā mahāprājñaḥ sarvadharmabhṛtāṃ varaḥ

   rājñāṃ tāni śarīrāṇi dāhayām āsa śāstrataḥ

194 etad ekādaśaṃ proktaṃ parvātikaruṇaṃ mahat

   sapta viṃśatir adhyāyāḥ parvaṇy asminn udāhṛtāḥ

195 ślokāḥ saptaśataṃ cātra pañca saptatir ucyate

   saṃkhayā bhāratākhyānaṃ kartrā hy atra mahātmanā
   praṇītaṃ sajjana mano vaiklavyāśru pravartakam

196 ataḥ paraṃ śānti parva dvādaśaṃ buddhivardhanam

   yatra nirvedam āpanno dharmarājo yudhiṣṭhiraḥ
   ghātayitvā pitṝn bhrātṝn putrān saṃbandhibāndhavān

197 śānti parvaṇi dharmāś ca vyākhyātāḥ śaratalpikāḥ

   rājabhir veditavyā ye samyaṅ nayabubhutsubhiḥ

198 āpad dharmāś ca tatraiva kālahetu pradarśakāḥ

   yān buddhvā puruṣaḥ samyak sarvajñatvam avāpnuyāt
   mokṣadharmāś ca kathitā vicitrā bahuvistarāḥ

199 dvādaśaṃ parva nirdiṣṭam etat prājñajanapriyam

   parvaṇy atra parijñeyam adhyāyānāṃ śatatrayam
   triṃśac caiva tathādhyāyā nava caiva tapodhanāḥ

200 ślokānāṃ tu sahasrāṇi kīrtitāni caturdaśa

   pañca caiva śatāny āhuḥ pañcaviṃśatisaṃkhyayā

201 ata ūrdhvaṃ tu vijñeyam ānuśāsanam uttamam

   yatra prakṛtim āpannaḥ śrutvā dharmaviniścayam
   bhīṣmād bhāgīrathī putrāt kururājo yudhiṣṭhiraḥ

202 vyavahāro 'tra kārtsnyena dharmārthīyo nidarśitaḥ

   vividhānāṃ ca dānānāṃ phalayogāḥ pṛthagvidhāḥ

203 tathā pātraviśeṣāś ca dānānāṃ ca paro vidhiḥ

   ācāra vidhiyogaś ca satyasya ca parā gatiḥ

204 etat subahu vṛttāntam uttamaṃ cānuśāsanam

   bhīṣmasyātraiva saṃprāptiḥ svargasya parikīrtitā

205 etat trayodaśaṃ parva dharmaniścaya kārakam

   adhyāyānāṃ śataṃ cātra ṣaṭ catvāriṃśad eva ca
   ślokānāṃ tu sahasrāṇi ṣaṭ saptaiva śatāni ca

206 tata āśvamedhikaṃ nāma parva proktaṃ caturdaśam

   tat saṃvartamaruttīyaṃ yatrākhyānam anuttamam

207 suvarṇakośasaṃprāptir janma coktaṃ parikṣitaḥ

   dagdhasyāstrāgninā pūrvaṃ kṛṣṇāt saṃjīvanaṃ punaḥ

208 caryāyāṃ hayam utsṛṣṭaṃ pāṇḍavasyānugacchataḥ

   tatra tatra ca yuddhāni rājaputrair amarṣaṇaiḥ

209 citrāṅgadāyāḥ putreṇa putrikāyā dhanaṃjayaḥ

   saṃgrāme babhru vāhena saṃśayaṃ cātra darśitaḥ
   aśvamedhe mahāyajñe nakulākhyānam eva ca

210 ity āśvamedhikaṃ parva proktam etan mahādbhutam

   atrādhyāya śataṃ triṃśat trayo 'dhyāyāś ca śabditāḥ

211 trīṇi ślokasahasrāṇi tāvanty eva śatāni ca

   viṃśatiś ca tathā ślokāḥ saṃkhyātās tattvadarśinā

212 tata āśramavāsākyaṃ parva pañcadaśaṃ smṛtam

   yatra rājyaṃ parityajya gāndhārī sahito nṛpaḥ
   dhṛtarāṣṭrāśramapadaṃ viduraś ca jagāma ha

213 yaṃ dṛṣṭvā prasthitaṃ sādhvī pṛthāpy anuyayau tadā

   putrarājyaṃ parityajya guruśuśrūṣaṇe ratā

214 yatra rājā hatān putrān pautrān anyāṃś ca pārthivān

   lokāntara gatān vīrān apaśyat punarāgatān

215 ṛṣeḥ prasādāt kṛṣṇasya dṛṣṭvāścaryam anuttamam

   tyaktvā śokaṃ sadāraś ca siddhiṃ paramikāṃ gataḥ

216 yatra dharmaṃ samāśritya viduraḥ sugatiṃ gataḥ

   saṃjayaś ca mahāmātro vidvān gāvalgaṇir vaśī

217 dadarśa nāradaṃ yatra dharmarājo yudhiṣṭhiraḥ

   nāradāc caiva śuśrāva vṛṣṇīnāṃ kadanaṃ mahat

218 etad āśramavāsākhyaṃ pūrvoktaṃ sumahādbhutam

   dvicatvāriṃśad adhyāyāḥ parvaitad abhisaṃkhyayā

219 sahasram ekaṃ ślokānāṃ pañca ślokaśatāni ca

   ṣaḍ eva ca tathā ślokāḥ saṃkhyātās tattvadarśinā

220 ataḥ paraṃ nibodhedaṃ mausalaṃ parva dāruṇam

   yatra te puruṣavyāghrāḥ śastrasparśa sahā yudhi
   brahmadaṇḍaviniṣpiṣṭāḥ samīpe lavaṇāmbhasaḥ

221 āpāne pānagalitā daivenābhipracoditāḥ

   erakā rūpibhir vajrair nijaghnur itaretaram

222 yatra sarvakṣayaṃ kṛtvā tāv ubhau rāma keśavau

   nāticakramatuḥ kālaṃ prāptaṃ sarvaharaṃ samam

223 yatrārjuno dvāravatīm etya vṛṣṇivinākṛtām

   dṛṣṭvā viṣādam agamat parāṃ cārtiṃ nararṣabhaḥ

224 sa satkṛtya yaduśreṣṭhaṃ mātulaṃ śaurim ātmanaḥ

   dadarśa yaduvīrāṇām āpane vaiśasaṃ mahat

225 śarīraṃ vāsudevasya rāmasya ca mahātmanaḥ

   saṃskāraṃ lambhayām āsa vṛṣṇīnāṃ ca pradhānataḥ

226 sa vṛddhabālam ādāya dvāravatyās tato janam

   dadarśāpadi kaṣṭāyāṃ gāṇḍīvasya parābhavam

227 sarveṣāṃ caiva divyānām astrāṇām aprasannatām

   nāśaṃ vṛṣṇikalatrāṇāṃ prabhāvānām anityatām

228 dṛṣṭvā nivedam āpanno vyāsa vākyapracoditaḥ

   dharmarājaṃ samāsādya saṃnyāsaṃ samarocayat

229 ity etan mausalaṃ parva ṣoḍaśaṃ parikīrtitam

   adhyāyāṣṭau samākhyātāḥ ślokānāṃ ca śatatrayam

230 mahāprasthānikaṃ tasmād ūrdhvaṃ sapta daśaṃ smṛtam

   yatra rājyaṃ parityajya pāṇḍavāḥ puruṣarṣabhāḥ
   draupadyā sahitā devyā siddhiṃ paramikāṃ gatāḥ

231 atrādhyāyās trayaḥ proktāḥ ślokānāṃ ca śataṃ tathā

   viṃśatiś ca tathā ślokāḥ saṃkhyātās tattvadarśinā

232 svargaparva tato jñeyaṃ divyaṃ yat tad amānuṣam

   adhyāyāḥ pañca saṃkhyātā parvaitad abhisaṃkhyayā
   ślokānāṃ dve śate caiva prasaṃkhyāte tapodhanāḥ

233 aṣṭādaśaivam etāni parvāṇy uktāny aśeṣataḥ

   khileṣu harivaṃśaś ca bhaviṣyac ca prakīrtitam

234 etad akhilam ākhyātaṃ bhārataṃ parva saṃgrahāt

   aṣṭādaśa samājagmur akṣauhiṇyo yuyutsayā
   tan mahad dāruṇaṃ yuddham ahāny aṣṭādaśābhavat

235 yo vidyāc caturo vedān sāṅgopaniṣadān dvijaḥ

   na cākhyānam idaṃ vidyān naiva sa syād vicakṣaṇaḥ

236 śrutvā tv idam upākhyānaṃ śrāvyam anyan na rocate

   puṃḥ kokilarutaṃ śrutvā rūkṣā dhvāṅkṣasya vāg iva

237 itihāsottamād asmāj jāyante kavi buddhayaḥ

   pañcabhya iva bhūtebhyo lokasaṃvidhayas trayaḥ

238 asyākhyānasya viṣaye purāṇaṃ vartate dvijāḥ

   antarikṣasya viṣaye prajā iva caturvidhāḥ

239 kriyā guṇānāṃ sarveṣām idam ākhyānam āśrayaḥ

   indriyāṇāṃ samastānāṃ citrā iva manaḥ kriyāḥ

240 anāśrityaitad ākhyānaṃ kathā bhuvi na vidyate

   āhāram anapāśritya śarīrasyeva dhāraṇam

241 idaṃ sarvaiḥ kavi varair ākhyānam upajīvyate

   udayaprepsubhir bhṛtyair abhijāta iveśvaraḥ

242 dvaipāyanauṣṭha puṭaniḥsṛtam aprameyaṃ; puṇyaṃ pavitram atha pāpaharaṃ śivaṃ ca

   yo bhārataṃ samadhigacchati vācyamānaṃ; kiṃ tasya puṣkara jalair abhiṣecanena

243 ākhyānaṃ tad idam anuttamaṃ mahārthaṃ; vinyastaṃ mahad iha parva saṃgraheṇa

   śrutvādau bhavati nṛṇāṃ sukhāvagāhaṃ; vistīrṇaṃ lavaṇajalaṃ yathā plavena


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