Svargarohanika Parva 5

Svargarohanika Parva 5

Mahabharata 18.5

  1 [ज]
      भीष्मद्रॊणौ महात्मानौ धृतराष्ट्रश च पार्थिवः
      विराटद्रुपदौ चॊभौ शङ्खश चैवॊत्तरस तथा
  2 धृष्टकेतुर जयत्सेनॊ राजा चैव स सत्यजित
      दुर्यॊधन सुताश चैव शकुनिश चैव सौबलः
  3 कर्ण पुत्राश च विक्रान्ता राजा चैव जयद्रथः
      घटॊत्चकादयश चैव ये चान्ये नानुकीर्तिताः
  4 ये चान्ये कीर्तितास तत्र राजानॊ दीप्तमूर्तयः
      सवर्गे कालं कियन्तं ते तस्थुस तद अपि शंस मे
  5 आहॊस्विच छाश्वतं सथानं तेषां तत्र दविजॊत्तम
      अन्ये वा कर्मणः कां ते गतिं पराप्ता नरर्षभाः
      एतद इच्छाम्य अहं शरॊतुं परॊच्यमानं तवया दविज
  6 [सूत]
      इत्य उक्तः स तु विप्रर्षिर अनुज्ञातॊ महात्मना
      वयासेन तस्य नृपतेर आख्यातुम उपचक्रमे
  7 [वै]
      गन्तव्यं कर्मणाम अन्ते सर्वेण मनुजाधिप
      शृणु गुह्यम इदं राजन देवानां भरतर्षभ
      यद उवाच महातेजा दिव्यचक्षुः परतापवान
  8 मुनिः पुराणः कौरव्य पाराशर्यॊ महाव्रतः
      अगाध बुद्धिः सर्वज्ञॊ गतिज्ञः सर्वकर्मणाम
  9 वसून एव महातेजा भीष्मः पराप महाद्युतिः
      अष्टाव एव हि दृश्यन्ते वसवॊ भरतर्षभ
  10 बृहस्पतिं विवेशाथ दरॊणॊ हय अङ्गिरसां वरम
     कृतवर्मा तु हार्दिक्यः परविवेश मरुद्गणम
 11 सनत कुमारं परद्युम्नः परविवेश यथागतम
     धृतराष्ट्रॊ धनेशस्य लॊकान पराप दुरासदान
 12 धृतराष्ट्रेण सहिता गान्धारी च यशस्विनी
     पत्नीभ्यां सहितः पाण्डुर महेन्द्र सदनं ययौ
 13 विराटद्रुपदौ चॊभौ धृष्टकेतुश च पार्थिव
     निशठाक्रूर साम्बाश च भानुः कम्पॊ विडूरथः
 14 भूरिश्रवाः शलश चैव भूरिश च पृथिवीपतिः
     उग्रसेनस तथा कंसॊ वसुदेवश च वीर्यवान
 15 उत्तरश च सह भरात्रा शङ्खेन नरपुंगवः
     विश्वेषां देवतानां ते विविशुर नरसत्तमाः
 16 वर्चा नाम महातेजाः सॊमपुत्रः परतापवान
     सॊ ऽभिमन्युर नृसिंहस्य फल्गुनस्य सुतॊ ऽभवत
 17 स युद्ध्वा कषत्रधर्मेण यथा नान्यः पुमान कव चित
     विवेश सॊमं धर्मात्मा कर्मणॊ ऽनते महारथः
 18 आविवेश रविं कर्णः पितरं पुरुषर्षभ
     दवापरं शकुनिः पराप धृष्टद्युम्नस तु पावकम
 19 धृतराष्ट्रात्मजाः सर्वे यातुधाना बलॊत्कटाः
     ऋद्धिमन्तॊ महात्मानः शस्त्रपूता दिवं गताः
     धर्मम एवाविशत कषत्ता राजा चैव युधिष्ठिरः
 20 अनन्तॊ भगवान देवः परविवेश रसातलम
     पितामह नियॊगाद धि यॊ यॊगाद गाम अधारयत
 21 षॊडश सत्रीसहस्राणि वासुदेव परिग्रहः
     नयमज्जन्त सरस्वत्यां कालेन जनमेजय
     ताश चाप्य अप्सरसॊ भूत्वा वासुदेवम उपागमन
 22 हतास तस्मिन महायुद्धे ये वीरास तु महारथाः
     घटॊत्कचादयः सर्वे देवान यक्षांश च भेजिरे
 23 दुर्यॊधन सहायाश च राक्षसाः परिकीर्तिताः
     पराप्तास ते करमशॊ राजन सर्वलॊकान अनुत्तमान
 24 भवनं च महेन्द्रस्य कुबेरस्य च धीमतः
     वरुणस्य तथा लॊकान विविशुः पुरुषर्षभाः
 25 एतत ते सर्वम आख्यातं विस्तरेण महाद्युते
     कुरूणां चरितं कृत्स्नं पाण्डवानां च भारत
 26 [सूत]
     एतच छरुत्वा दविजश्रेष्ठात स राजा जनमेजयः
     विस्मितॊ ऽभवद अत्यर्थं यज्ञकर्मान्तरेष्व अथ
 27 ततः समापयाम आसुः कर्म तत तस्य याजकाः
     आस्तीकश चाभवत परीतः परिमॊक्ष्य भुजंगमान
 28 ततॊ दविजातीन सर्वांस तान दक्षिणाभिर अतॊषयत
     पूजिताश चापि ते राज्ञा ततॊ जग्मुर यथागतम
 29 विसर्जयित्वा विप्रांस तान राजापि जनमेजयः
     ततस तक्षशिलायाः स पुनर आयाद गजाह्वयम
 30 एतत ते सर्वम आख्यातं वैशम्पायन कीर्तितम
     वयासाज्ञया समाख्यातं सर्पसत्त्रे नृपस्य ह
 31 पुण्यॊ ऽयम इतिहासाख्यः पवित्रं चेदम उत्तमम
     कृष्णेन मुनिना विप्र नियतं सत्यवादिना
 32 सर्वज्ञेन विधिज्ञेन धर्मज्ञानवता सता
     अतीन्द्रियेण शुचिना तपसा भावितात्मना
 33 ऐश्वर्ये वर्तता चैव सांख्ययॊगविदा तथा
     नैकतन्त्र विबुद्धेन दृष्ट्वा दिव्येन चक्षुषा
 34 कीर्तिं परथयता लॊके पाण्डवानां महात्मनाम
     अन्येषां कषत्रियाणां च भूरि दरविण तेजसाम
 35 य इदं शरावयेद विद्वान सदा पर्वणि पर्वणि
     धूतपाप्मा जितस्वर्गॊ बरह्मभूयाय गच्छति
 36 यश चेदं शरावयेच छराद्धे बराह्मणान पादम अन्ततः
     अक्षय्यम अन्नपानं वै पितॄंस तस्यॊपतिष्ठते
 37 अह्ना यद एनः कुरुते इन्द्रियैर मनसापि वा
     महाभारतम आख्याय पश्चात संध्यां परमुच्यते
 38 धर्मे चार्थे च कामे च मॊक्षे च भरतर्षभ
     यद इहास्ति तद अन्यत्र यन नेहास्ति न तत कव चित
 39 यजॊ नामेतिहासॊ ऽयं शरॊतव्यॊ भूतिम इच्छता
     रज्ञा राजसुतैश चापि गर्भिण्या चैव यॊषिता
 40 सवर्गकामॊ लभेत सवर्गं जय कामॊ लभेज जयम
     गर्भिणी लभते पुत्रं कन्यां वा बहु भागिनीम
 41 अनागतं तरिभिर वर्षैः कृष्णद्वैपायनः परभुः
     संदर्भं भारतस्यास्य कृतवान धर्मकाम्यया
 42 नारदॊ ऽशरावयद देवान असितॊ देवलः पितॄन
     रक्षॊयक्षाञ शुकॊ मर्त्यान वैशम्पायन एव तु
 43 इतिहासम इमं पुण्यं महार्थं वेद संमितम
     शरावयेद यस तु वर्णांस तरीन कृत्वा बराह्मणम अग्रतः
 44 स नरः पापनिर्मुक्तः कीरितं पराप्येह शौनक
     गच्छेत परमिकां सिद्धिम अत्र मे नास्ति संशयः
 45 भारताध्ययनात पुण्याद अपि पादम अधीयतः
     शरद्दधानस्य पूयन्ते सर्वपापान्य अशेषतः
 46 महर्षिर भगवान वयासः कृत्वेमां संहितां पुरा
     शलॊकैश चतुर्भिर भगवान पुत्रम अध्यापयच छुकम
 47 माता पितृसहस्राणि पुत्रदारशतानि च
     संसारेष्व अनुभूतानि यान्ति यास्यन्ति चापरे
 48 हर्षस्थान सहस्राणि भयस्थान शतानि च
     दिवसे दिवसे मूढम आविशन्ति न पण्डितम
 49 ऊर्ध्वबाहुर विरौम्य एष न च कश चिच छृणॊति मे
     धर्माद अर्थश च कामश च स किमर्थं न सेव्यते
 50 न जातु कामान न भयान न लॊभाद; धर्मं तयजेज जीवितस्यापि हेतॊः
     नित्यॊ धर्मः सुखदुःखे तव अनित्ये; जीवॊ नित्यॊ हेतुर अस्य तव अनित्यः
 51 इमां भारत सावित्रीं परातर उत्थाय यः पठेत
     स भारत फलं पराप्य परं बरह्माधिगच्छति
 52 यथा समुद्रॊ भगवान यथा च हिमवान गिरिः
     खयाताव उभौ रत्ननिधी तथा भारतम उच्यते
 53 महाभारतम आख्यानं यः पठेत सुसमाहितः
     स गच्छेत परमां सिद्धिम इति मे नास्ति संशयः
 54 दवैपायनॊष्ठपुटनिःसृतम अप्रमेयं; पुण्यं पवित्रम अथ पापहरं शिवं च
     यॊ भारतं समधिगच्छति वाच्यमानं; किं तस्य पुष्करजलैर अभिषेचनेन

 

Svarga Rohanika Parva 5

  1 [j]
      bhīṣmadroṇau mahātmānau dhṛtarāṣṭraś ca pārthivaḥ
      virāṭadrupadau cobhau śaṅkhaś caivottaras tathā
  2 dhṛṣṭaketur jayatseno rājā caiva sa satyajit
      duryodhana sutāś caiva śakuniś caiva saubalaḥ
  3 karṇa putrāś ca vikrāntā rājā caiva jayadrathaḥ
      ghaṭotcakādayaś caiva ye cānye nānukīrtitāḥ
  4 ye cānye kīrtitās tatra rājāno dīptamūrtayaḥ
      svarge kālaṃ kiyantaṃ te tasthus tad api śaṃsa me
  5 āhosvic chāśvataṃ sthānaṃ teṣāṃ tatra dvijottama
      anye vā karmaṇaḥ kāṃ te gatiṃ prāptā nararṣabhāḥ
      etad icchāmy ahaṃ śrotuṃ procyamānaṃ tvayā dvija
  6 [sūta]
      ity uktaḥ sa tu viprarṣir anujñāto mahātmanā
      vyāsena tasya nṛpater ākhyātum upacakrame
  7 [vai]
      gantavyaṃ karmaṇām ante sarveṇa manujādhipa
      śṛṇu guhyam idaṃ rājan devānāṃ bharatarṣabha
      yad uvāca mahātejā divyacakṣuḥ pratāpavān
  8 muniḥ purāṇaḥ kauravya pārāśaryo mahāvrataḥ
      agādha buddhiḥ sarvajño gatijñaḥ sarvakarmaṇām
  9 vasūn eva mahātejā bhīṣmaḥ prāpa mahādyutiḥ
      aṣṭāv eva hi dṛśyante vasavo bharatarṣabha
  10 bṛhaspatiṃ viveśātha droṇo hy aṅgirasāṃ varam
     kṛtavarmā tu hārdikyaḥ praviveśa marudgaṇam
 11 sanat kumāraṃ pradyumnaḥ praviveśa yathāgatam
     dhṛtarāṣṭro dhaneśasya lokān prāpa durāsadān
 12 dhṛtarāṣṭreṇa sahitā gāndhārī ca yaśasvinī
     patnībhyāṃ sahitaḥ pāṇḍur mahendra sadanaṃ yayau
 13 virāṭadrupadau cobhau dhṛṣṭaketuś ca pārthiva
     niśaṭhākrūra sāmbāś ca bhānuḥ kampo viḍūrathaḥ
 14 bhūriśravāḥ śalaś caiva bhūriś ca pṛthivīpatiḥ
     ugrasenas tathā kaṃso vasudevaś ca vīryavān
 15 uttaraś ca saha bhrātrā śaṅkhena narapuṃgavaḥ
     viśveṣāṃ devatānāṃ te viviśur narasattamāḥ
 16 varcā nāma mahātejāḥ somaputraḥ pratāpavān
     so 'bhimanyur nṛsiṃhasya phalgunasya suto 'bhavat
 17 sa yuddhvā kṣatradharmeṇa yathā nānyaḥ pumān kva cit
     viveśa somaṃ dharmātmā karmaṇo 'nte mahārathaḥ
 18 āviveśa raviṃ karṇaḥ pitaraṃ puruṣarṣabha
     dvāparaṃ śakuniḥ prāpa dhṛṣṭadyumnas tu pāvakam
 19 dhṛtarāṣṭrātmajāḥ sarve yātudhānā balotkaṭāḥ
     ṛddhimanto mahātmānaḥ śastrapūtā divaṃ gatāḥ
     dharmam evāviśat kṣattā rājā caiva yudhiṣṭhiraḥ
 20 ananto bhagavān devaḥ praviveśa rasātalam
     pitāmaha niyogād dhi yo yogād gām adhārayat
 21 ṣoḍaśa strīsahasrāṇi vāsudeva parigrahaḥ
     nyamajjanta sarasvatyāṃ kālena janamejaya
     tāś cāpy apsaraso bhūtvā vāsudevam upāgaman
 22 hatās tasmin mahāyuddhe ye vīrās tu mahārathāḥ
     ghaṭotkacādayaḥ sarve devān yakṣāṃś ca bhejire
 23 duryodhana sahāyāś ca rākṣasāḥ parikīrtitāḥ
     prāptās te kramaśo rājan sarvalokān anuttamān
 24 bhavanaṃ ca mahendrasya kuberasya ca dhīmataḥ
     varuṇasya tathā lokān viviśuḥ puruṣarṣabhāḥ
 25 etat te sarvam ākhyātaṃ vistareṇa mahādyute
     kurūṇāṃ caritaṃ kṛtsnaṃ pāṇḍavānāṃ ca bhārata
 26 [sūta]
     etac chrutvā dvijaśreṣṭhāt sa rājā janamejayaḥ
     vismito 'bhavad atyarthaṃ yajñakarmāntareṣv atha
 27 tataḥ samāpayām āsuḥ karma tat tasya yājakāḥ
     āstīkaś cābhavat prītaḥ parimokṣya bhujaṃgamān
 28 tato dvijātīn sarvāṃs tān dakṣiṇābhir atoṣayat
     pūjitāś cāpi te rājñā tato jagmur yathāgatam
 29 visarjayitvā viprāṃs tān rājāpi janamejayaḥ
     tatas takṣaśilāyāḥ sa punar āyād gajāhvayam
 30 etat te sarvam ākhyātaṃ vaiśampāyana kīrtitam
     vyāsājñayā samākhyātaṃ sarpasattre nṛpasya ha
 31 puṇyo 'yam itihāsākhyaḥ pavitraṃ cedam uttamam
     kṛṣṇena muninā vipra niyataṃ satyavādinā
 32 sarvajñena vidhijñena dharmajñānavatā satā
     atīndriyeṇa śucinā tapasā bhāvitātmanā
 33 aiśvarye vartatā caiva sāṃkhyayogavidā tathā
     naikatantra vibuddhena dṛṣṭvā divyena cakṣuṣā
 34 kīrtiṃ prathayatā loke pāṇḍavānāṃ mahātmanām
     anyeṣāṃ kṣatriyāṇāṃ ca bhūri draviṇa tejasām
 35 ya idaṃ śrāvayed vidvān sadā parvaṇi parvaṇi
     dhūtapāpmā jitasvargo brahmabhūyāya gacchati
 36 yaś cedaṃ śrāvayec chrāddhe brāhmaṇān pādam antataḥ
     akṣayyam annapānaṃ vai pitṝṃs tasyopatiṣṭhate
 37 ahnā yad enaḥ kurute indriyair manasāpi vā
     mahābhāratam ākhyāya paścāt saṃdhyāṃ pramucyate
 38 dharme cārthe ca kāme ca mokṣe ca bharatarṣabha
     yad ihāsti tad anyatra yan nehāsti na tat kva cit
 39 yajo nāmetihāso 'yaṃ śrotavyo bhūtim icchatā
     rajñā rājasutaiś cāpi garbhiṇyā caiva yoṣitā
 40 svargakāmo labhet svargaṃ jaya kāmo labhej jayam
     garbhiṇī labhate putraṃ kanyāṃ vā bahu bhāginīm
 41 anāgataṃ tribhir varṣaiḥ kṛṣṇadvaipāyanaḥ prabhuḥ
     saṃdarbhaṃ bhāratasyāsya kṛtavān dharmakāmyayā
 42 nārado 'śrāvayad devān asito devalaḥ pitṝn
     rakṣoyakṣāñ śuko martyān vaiśampāyana eva tu
 43 itihāsam imaṃ puṇyaṃ mahārthaṃ veda saṃmitam
     śrāvayed yas tu varṇāṃs trīn kṛtvā brāhmaṇam agrataḥ
 44 sa naraḥ pāpanirmuktaḥ kīritṃ prāpyeha śaunaka
     gacchet paramikāṃ siddhim atra me nāsti saṃśayaḥ
 45 bhāratādhyayanāt puṇyād api pādam adhīyataḥ
     śraddadhānasya pūyante sarvapāpāny aśeṣataḥ
 46 maharṣir bhagavān vyāsaḥ kṛtvemāṃ saṃhitāṃ purā
     ślokaiś caturbhir bhagavān putram adhyāpayac chukam
 47 mātā pitṛsahasrāṇi putradāraśatāni ca
     saṃsāreṣv anubhūtāni yānti yāsyanti cāpare
 48 harṣasthāna sahasrāṇi bhayasthāna śatāni ca
     divase divase mūḍham āviśanti na paṇḍitam
 49 ūrdhvabāhur viraumy eṣa na ca kaś cic chṛṇoti me
     dharmād arthaś ca kāmaś ca sa kimarthaṃ na sevyate
 50 na jātu kāmān na bhayān na lobhād; dharmaṃ tyajej jīvitasyāpi hetoḥ
     nityo dharmaḥ sukhaduḥkhe tv anitye; jīvo nityo hetur asya tv anityaḥ
 51 imāṃ bhārata sāvitrīṃ prātar utthāya yaḥ paṭhet
     sa bhārata phalaṃ prāpya paraṃ brahmādhigacchati
 52 yathā samudro bhagavān yathā ca himavān giriḥ
     khyātāv ubhau ratnanidhī tathā bhāratam ucyate
 53 mahābhāratam ākhyānaṃ yaḥ paṭhet susamāhitaḥ
     sa gacchet paramāṃ siddhim iti me nāsti saṃśayaḥ
 54 dvaipāyanoṣṭhapuṭaniḥsṛtam aprameyaṃ; puṇyaṃ pavitram atha pāpaharaṃ śivaṃ ca
     yo bhārataṃ samadhigacchati vācyamānaṃ; kiṃ tasya puṣkarajalair abhiṣecanena

 

Swarga Rohanika Parwa 5 (Mahabharata 18.5)

Janamejaya said, "Bhishma and Drona, those two high-souled persons, king Dhritarashtra, and Virata and Drupada, and Sankha and Uttara. Dhrishtaketu and Jayatsena and king Satyajit, the sons of Duryodhana, and Shakuni the son of Subala, Karna’s sons of great prowess, king Jayadratha, Ghatotkaca and others whom thou hast not mentioned, the other heroic kings of blazing forms—tell me for what period they remained in Heaven. O foremost of regenerate persons, was theirs an eternal place in Heaven? What was the end attained to by those foremost of men when their acts came to an end? I desire to hear this, O foremost of regenerate persons, and therefore have I asked thee. Through thy blazing penances thou seest all things.

Sauti said: Thus questioned, that regenerate Rishi, receiving the permission of the high-souled Vyasa, set himself to answer the question of the king.

Vaishampayana said, "Every one, O king of men, is not capable of returning to his own nature at the end of his deeds. Whether this is so or not, is, indeed a good question asked by thee. Hear, O king, this which is a mystery of the gods, O chief of Bharata’s race. It was explained (to us) by Vyasa of mighty energy, celestial vision and great prowess, that ancient ascetic, O Kauravya, who is the son of Parasara and who always observes high vows, who is of immeasurable understanding, who is omniscient, and who, therefore knows the end attached to all acts.

"Bhishma of mighty energy and great effulgence attained to the status of the Vasus. Eight Vasus, O chief of Bharata’s race, are now seen. Drona entered into Brihaspati, that foremost one of Angirasa’s descendants. Hridika’s son Kritavarma entered the Maruts. Pradyumna entered Sanatkumara whence he had issued. Dhritarashtra obtained the regions, so difficult of acquisition, that belong to the Lord of treasures. The famous Gandhari obtained the same regions with her husband Dhritarashtra. With his two wives, Pandu proceeded to the abode of the great Indra. Both Virata and Drupada, the king Dhrishtaketu, as also Nishatha, Akrura, Samva, Bhanukampa, and Viduratha, and Bhurishrava and Sala and king Bhuri, and Kansa, and Ugrasena, and Vasudeva, and Uttara, that foremost of men, with his brother Sankha—all these foremost of persons entered the deities. Soma’s son of great prowess, named Varchas of mighty energy, became Abhimanyu, the son of Phalguna, that lion among men. Having fought, agreeably to Kshatriya practices, with bravery such as none else had ever been able to show, that mighty-armed and righteous-souled being entered Soma. Slain on the field of battle, O foremost of men, Karna entered Surya. Shakuni obtained absorption into Dwapara, and Dhrishtadyumna into the deity of fire. The sons of Dhritarashtra were all Rakshasas of fierce might. Sanctified by death caused by weapons, those high-souled beings of prosperity all succeeded in attaining to Heaven. Both Kshattri and king Yudhishthira entered into the god of Righteousness. The holy and illustrious Ananta (who had taken birth as Balarama) proceeded to the region below the Earth. Through the command of the Grandsire, he, aided by his Yoga power, supported the Earth. Vasudeva was a portion of that eternal god of gods called Narayana. Accordingly, he entered into Narayana. 16,000 women had been married to Vasudeva as his wives. When the time came, O Janamejaya, they, plunged into the Sarasvati. Casting off their (human) bodies there, they re-ascended to Heaven. Transformed into Apsaras, they approached the presence of Vasudeva. Those heroic and mighty car-warriors, Ghatotkaca and others, who were slain in the great battle, attained to the status, some of gods and some of Yakshas. Those that had fought on the side of Duryodhana are said to have been Rakshasas. Gradually, O king, they have all attained to excellent regions of felicity. Those foremost of men have proceeded, some to the abode of Indra, some to that of Kuvera of great intelligence, and some to that of Varuna. I have now told thee, O thou of great splendour, everything about the acts, O Bharata, of both the Kurus and the Pandavas.

Sauti said: Hearing this, ye foremost of regenerate ones, at the intervals of sacrificial rites, king Janamejaya became filled with wonder. The sacrificial priests then finished the rites that remained to be gone through. Astika, having rescued the snakes (from fiery death), became filled with joy. King Janamejaya then gratified all the Brahmanas with copious presents. Thus worshipped by the king, they returned to their respective abodes. Having dismissed those learned Brahmanas, king Janamejaya came back from Takshasila to the city named after the elephant.

I have now told everything that Vaishampayana narrated, at the command of Vyasa, unto the king at his snake sacrifice. Called a history, it is sacred, sanctifying and excellent. It has been composed by the ascetic Krishna, O Brahmana, of truthful speech. He is omniscient, conversant with all ordinances, possessed of a knowledge of all duties, endued with piety, capable of perceiving what is beyond the ken of the senses, pure, having a soul cleansed by penances, possessed of the six high attributes, and devoted to Sankhya Yoga. He has composed this, beholding everything with a celestial eye that has been cleansed (strengthened) by varied lore. He has done this, desiring to spread the fame, throughout the world, of the high-souled Pandavas, as also of other Kshatriyas possessed of abundant wealth of energy.

That learned man who recites this history of sacred days in the midst of a listening auditory becomes cleansed of every sin, conquers Heaven, and attains to the status of Brahma. Of that man who listens with rapt attention to the recitation of the whole of this Veda composed by (the Island-born) Krishna, a million sins, numbering such grave ones as Brahmanicide and the rest, are washed off. The Pitris of that man who recites even a small portion of this history at a Sraddha, obtain inexhaustible food and drink. The sins that one commits during the day by one’s senses or the mind are all washed off before evening by reciting a portion of the Mahabharata. Whatever sins a Brahmana may commit at night in the midst of women are all washed off before dawn by reciting a portion of the Mahabharata.

The high race of the Bharatas is its topic. Hence it is called Bharata. And because of its grave import, as also of the Bharatas being its topic, it is called Mahabharata. He who is versed in interpretations of this great treatise, becomes cleansed of every sin. Such a man lives in righteousness, wealth, and pleasure, and attains to Emancipation also, O chief of Bharata’s race.

That which occurs here occurs elsewhere. That which does not occur here occurs nowhere else. This history is known by the name of Jaya. It should be heard by every one desirous of Emancipation. It should be read by Brahmanas, by kings, and by women quick with children. He that desires Heaven attains to Heaven; and he that desires victory attains to victory. The woman quick with child gets either a son or a daughter highly blessed. The puissant Island-born Krishna, who will not have to come back, and who is Emancipation incarnate, made an abstract of the Bharata, moved by the desire of aiding the cause of righteousness. He made another compilation consisting of sixty lakhs of verses. Thirty lakhs of these were placed in the region of the deities. In the region of the Pitris fifteen lakhs, it should be known, are current; while in that of the Yakshas fourteen lakhs are in vogue. One lakh is current among human beings.

Narada recited the Mahabharata to the gods; Asita-Devala to the Pitris; Suka to the Rakshasas and the Yakshas; and Vaishampayana to human beings. This history is sacred, and of high import, and regarded as equal to the Vedas. That man, O Saunaka, who hears this history, placing a Brahmana before him, acquires both fame and the fruition of all his wishes. He who, with fervid devotion, listens to a recitation of the Mahabharata, attains (hereafter) to high success in consequence of the merit that becomes his through understanding even a very small portion thereof. All the sins of that man who recites or listens to this history with devotion are washed off.

In former times, the great Rishi Vyasa, having composed this treatise, caused his son Suka to read it with him, along with these four Verses. —Thousands of mothers and fathers, and hundreds of sons and wives arise in the world and depart from it. Others will (arise and) similarly depart. There are thousands of occasions for joy and hundreds of occasions for fear. These affect only him that is ignorant but never him that is wise. With uplifted arms I am crying aloud but nobody hears me. From Righteousness is Wealth as also Pleasure. Why should not Righteousness, therefore, be courted? For the sake neither of pleasure, nor of fear, nor of cupidity should any one cast off Righteousness. Indeed, for the sake of even life one should not cast off Righteousness. Righteousness is eternal. Pleasure and Pain are not eternal. Jiva is eternal. The cause, however, of Jiva’s being invested with a body is not so.

That man who, waking up at dawn, reads this Savittri of the Bharata, acquires all the rewards attached to a recitation of this history and ultimately attains to the highest Brahma. As the sacred Ocean, as the Himavat mountain, are both regarded as mines of precious gems, even so is this Bharata (regarded as a mine of precious gems). The man of learning, by reciting to others this Veda or Agama composed by (the Island-born) Krishna, earns wealth. There is no doubt in this that he who, with rapt attention, recites this history called Bharata, attains to high success. What need has that man of a sprinkling of the waters of Pushkara who attentively listens to this Bharata, while it is recited to him? It represents the nectar that fell from the lips of the Island-born. It is immeasurable, sacred, sanctifying, sin-cleansing, and auspicious.