The Prose English Translation Of The Mahabharata

Front matter

A PROSE ENGLISH TRANSLATION

OF

(TRANSLATED LITERALLY »ROM THE ORIGINAL SANSKRIT TEXT)

Contents

lit ascetic austerities ; Saktri curses king Kalmashapada to be possessed wkh a Rakshasa ; A certain Brahmana asks the king for meat : The king gives him human flesh to eat ; The king is cursed by the Bralr 1 - mana ; The Rakshasa- possessed kin^ devours Vashistha’s sons ; The Rishi resolves to kill himself ; Speech of Adrishyanti ; Vashistha with his daughter-in-^w sees Kalmashapada ; Kalmashapada is fi'eed from the curse ; Birth of Parasara ; His intention t)f destroying all the worlds ; Story of Kartavirya ; The persecution of the Bhrigu race ; History of Aurva ; Origin of the Vadava fire ; Parasara celebrates the Rakshasa srcrifice ; Paulastya and others stop it ; Vashistha begets a son upon king Kalmashapada’s wife ; The Pandavas take leave of Angaraparna ; They appoint Dhaumya as their priest. — 232

Saimvara Parua.

The Pandavas see Vyasa on their way to Panchala ; Arriving at Panchala they dwell in the house of a potter ; Description of Draupadi’s Saimvara ; Enumeration of the princes that came to the Saimvara ; Krishna recognises the disguised Pandavas ; The discomfiture of the kings in stringing the bow ; Kama is declared ineligible to bend the bow ; The kings desist from stringing the bow ; Aryuna goes towards the bow ; The Brahmanas dissuade him ; Aryuna strings the bow and hits the mark ; The wrath o& the invited kings ; The kings attempt to slay Drupada ; Aryuhaand Bhima prepare fmr fight ; Krishna’s recognition ; Aryuna fights with Kama and defeats him ; Bhima fights wAh Salya and overthrows him ; The kingsS^vonder at this ; Krishna induces the monartji^ to abandon the fight ; Aryuna and Bhima depart with Draupadi ; Kunti’s anxiety; Conversation of Kunti with ^iudhisthira ; Yudlfisthira ask’s Aryuna to marry Draupadi ; Rama and Krishna visit the Pandavas ; Dhrishtadyumna comes secretly to the abode of the potter They take their meals. — 256

Chapter I. (an U Kr A M A N I K A Pakva.)

• mi'ing saluied the Supreme Deity (Nara-

yanaj, a hi it the highest of all male beings

( NaruJ , ami a Isa the God* Jess of Learning

(SaruswatiJ, let us cry success/

--2. One day when the great sages of hard austerities, who were present at the twelve years’ sacrifice of Kulapati Saunaka, were comfortably sitting in the Naimishaianya, Hishi Loinharshana's son, Ugrasrava, populail) known as Souti, — well-read in the Puranas, — came to them with all humility.

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

4. Having been welcomed with due respect by those holy Rislus, Souti, with joined hands, asked them all how their devout penances w r ere progressing.

5. After the Kishis had taken their seats, Loinharshana’s afcn humbly took the seat assigned to him. \ ^

6. Seeing that he had been comfortably seated and observing that lie had had some rest after the fatigue, oye of the [iishis started flic conversation, sa) ing,

7. “O Lotus-eyed* whence have you come ? Wheie have you been, Souti ? Tell me, I ask you, (all the particulars of your travels)."

8. ' .When the accomplished speaker Souti v*as thus questioned, he gave before that great assembly of contemplative Rishis a full and proper reply in words becoming their nature.

j waters, and came (at last) lo SaMAnla* panchaka, a place venerated by the twiceborn,

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

" 14 — 15. Being anxious lo see you (all)>

I have now come before your (august) pre* sence. O Reverend sages, to you who arc all to me as Brahma, to you who are greatly learned and highly blessed, who shine with the fire of the Sun in this j,lioly place of sacrifice, who are pure by sacred ablutions, who have performed and finished 1 he deep meditation, who have kept up the sacred fire, who are be)ond all cares, — to you, O twice-born ones, what shall l speak ?

16. Shall I repeat to you the sacred stories of the Pm anas, bearing- on religious precepts and woildy profit, — of shall Irecount to you the w'ondeiful deeds of the great sages and saints and the sovereigns of mankind ?

The Rishis replied —

17. The Purana which was first told by the illustrious sage, Owaipayana, and w'hicli was greatly esteemed by the celestials and Brahmarshis when they heard it,

18. And whiih, being full of vari' ‘ Jl dictions and divisions, is (undoubted!'' * most eminent narrative (amongst • writ - natives) that exist containing £ unde £ subtle and logically comb.. Ja assented b enriched with (the esseny^j tQ wrifce a|lJ is a sacred work.

9 — 11. After listening to the various sacred and wonderful stories of the Maha - • bharata composed by Krishna Dwuipayana — those that were fully recited by Vaishampayana at the great Snake-sacrifice held by that noble-hearted royal sage, the prince of all princes, the son of Parikshit, Janamejaya,—

12. (O holy Rishis,) I wandered ' and visifW many holy shrines and 1 * 00 ^

1 q — 2 1. It is Co 1 to f rest > Vyasa someguage, and it inr“ not f s of composition exolainedbv ,e went on dlctalul 2 his work sense of frWgement. desire continued

that ^82. I *know eight thousand eight prundred verses, so does Suka, and perhaps Sanjaya also know# this number. O Muni, none is able to understand to this day the closely knit slokas for the mystcriousness o L their meaning.

ADf PARVA.

53. Some read the Bharata from the first Mantra , some from the story of Astika, some again from Upanchara, while some Brahmanas read the whole.

54. Learned men display their vafious knowledge of Smritis in commenting on this composition. Some are skilful^ in explaining it, while others in remembering «.

55. The son of Satyabati (V\asa,) by , penances'and meditation, having classified | the ever-lasting Veda, composed this holy j history.

56. When the learned and the strictvowed Brahmarshi, Dwaipayana Vyasa, the son of Parasara, completed this greatest of narrations, lie began to consider how he

M teach it to his pupils

Then did not preceptor of the world, th>. 'or of the six attributes, Brahma,

know. anxiety of Rishi Dwaipayana,

came in x to the place where the Kishi

was, so tho. tght gratify the Saint and

benefit the

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

59. Then going round to the side of the distinguished seat on which sat liiranyagarva, he ^tood near it.

6 0. But being commanded by P.ir.imeshfi, Brahma, f«U of love, he sat down near the seat, smilling in joy.

6r. Then addressing Brahma, the greatly glorious Vyasa iSus- said: “O Divine Brahma, a poem, wfticn is greatly icspecled, had been composed bv me.

62. (It contains) the mystery of the ,Vedas and other subjects that have been explained by me ; (it contains) tl;e various hymns of the Vedas, Upanishadas with their Angas,

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

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

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

66 . Planets, stars and constellations and the length of the diA-ation of the four Yugas, and it further more contains Rik, Shaman , Yajur Vedas, the Adhyatma ,

67. N^ya, orthoeopy and pathology,

Charity, Pashnpata, and celestial and human births for particular purposes.

68. It contains a description oP*pilgrimages and holy places, of rivers, “ forests, seas,

6g^ Of celestial cities, and of the Kalpat , the art of war, different kinds of nations, and the languages and the manners of the people.

70. All this has been placed m tins poem, but a writer for this woik is not to be found on earth.

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

72. I know, you have revealed in the language of truth the divine words, even horn the first of them. You have called your piesent work, a poem , why should it be culled a poem ?

73. There will be no poets in this woild whose works will equal this poem, as the three other Asramas aie never equal to the domestic As ram a.

74 - I ,et Ganesha be remembered, O Rishi, to write this poem.

Souti

I Living thus spoken 10 Vyasa, Brahma went away to his own place.

75 — l (y ' Then began Vyasa to remember Ganesha in his mind As soon as he was thought ol theexpellei of obstacles, Gaiu*sha, who is always ready to fulfil the desires of his worshippers, came at once to the place where Vyasa was scaled.

77. When he was saluted and when he took his seat, Vv.isa thus addressed him,

“ O guide of the Ganas , kindly become the writer of the Bharat a , which I have composed in my mmd, but which I shall now repeat.”

78. On hearing this Ganesha thus replied — '* I shall become the writer of your W'ork, provided my pen is not made to stop even for a moment.”

79. And Vyasa told him. “ Stop writing only w'hen you will not be able to understand a passage.” Ganesha assented by saying “ Om," He proceeded to write and Vyasa began to dictate.

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

Souti continued

81 — 82. I %know eight thousand eight hundred verses, so does Suka, and perhaps Sanjaya also knowfrthis number. O Muni, none is able to understand to this day the closely knit slokas for the mysteriousness o£ their meaning.

maiiabharata.

Sonti then said

22. Bowing (most reverentially) my head to the original first being lshan, who is actored by all and to whom all make offmngs, Who is the true unchangeable One, •wjio is manifested and unmanifested, eternal and everlasting Brahma,

23. Who is both non-existing and existing -non-existing, who is the (existing) universe and still distinct from both the existing and the non-existing woild, who is the originator of all, both high and low,

24. Who is the ancient, great, un decay - ing One, — who is Vishnu, the good and the goodness, who is worthy of all worship, pure and sinless, who is Hari, the lord of the faculties, the guide of all the movable and the immovable,

25. (() Rishis), 1 shall now describe to you the holy thoughts of the great Rishi of the wondeitul deeds, (the sage) Vyasa, who is woi shipped by all of you here.

26. Some bards have already sung this history ; and some again arc teaching it to others ; others will no doubt do the same hereof tci on eailh.

27. It is agicat source of knowledge all thiough the three wot Ms. It is possessed by the twice-born, both in detailed and c ompedious forms.

28. It is cmbclished with elegant expressions, with human and divine conversations, an^ with vat ions poetical measures. It is, therefore, the great delight ot the learned.

29. In this universe, when there was no brightness and no light, and when all was enveloped in daikness, there came into being a Mighty Kgg, the one enoxhnustible Seed of all ei ealed beings.

30 31. It is called fththadtvva, and was

■created at the beginning of the Yaga. In it existed the true Light, Brahma, the eternal One, the wonderful and inconceivable Being, the omnipresent, invisible and subtle 1 se , the Kmity and . Non-entity-natured om this Kgg was bom the Lord Brahma, the one only Prajapati , and Sthanu,

u, Ka and Paramesliti, •ksha, and the seven

wenty one Pra - nconccivable Then ap- Vasus most holy Brahmarshis , anil the numerous Rajarshis , distinguished for every noble quality, then the water, the heavens, the $arth, the air, the sky, and the points of the heavens,

377 The years, the seasons, the months, the fortnights, and the day and night in succession.c

$8. And again, at the end of the world and of the Yuga, whatever is seen in the universe, all created things, — botff animate and inanimate, — will be turned into chaos.

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

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

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

42. The sons of Div were Brihadbhanus, Chakshus, Atma, Vibhavasu, Savita, Ricluka, Aika, Bhanu, Vshabaha, and Ravi.

43. Of thesu Viva wmis of old Macya was the youngest wh*.^ son was Dcvahiata,

44. hevabrata had one son, named Subrata who had three sons, namely Oasajvoti, Satajv oti, and Sahasrajyoli,’ each of whom gave birth to innunerablp offspnngs.

45- 10. Famoir Dasajyoti had ten

thousands, Satnjyou hail ten times that j number, and Sahasrajv»ti, ten times th<

, number of the otTspnfi^of Satajyoti.

47 - hVom them descended the race of the Kants, Yachts and Bharat a, and also that of Yajati and Iksflwaku and all thft Rajarshis. There were also produced numerous other generations, *

48. And innumerable creatures and their abodes. There were produced the three fold Mysteries, the Vedas, Yoga and Vijuana ; — -Pharma, Artha and Kama,

. Th f , various hooks on . 6 harmn, ArVm, and Kama ; the rules for the conduct I of mankind,

50. The histories and discoures and va-

n0U ^\, These are the si ff° s of this work ( Mahabharata . ).

5 ‘- All this, having been seen by Rishi Vyasa, is mentioned here in due order as a specimen of the book.

52, Rishi Vyasa declared this mass of knowledge in both abridged and detailed forms. 1 he learned of the world wish to ^sess both the detailed and the abridge 'counts,

ADt PARVA.

53. Some read the Bharata from the first

Mantra , some from the story of Astika, some again from Uparichara , while some Brahmanas read the whole. ®

54. Learned men display their vaftous knowledge of Smritis in commenting on this composition. Some are skilful*?, in explaining it, while others in remembering et.

55. The son of Satyabati (Vyasa,) by penances*and meditation, having classified the ever-lasting Veda, composed this holy history.

56. When the learned and the strictvowed Brahmarshi, Dvvaipayana Vvasa, the son of Parasara, completed this greatest of narrations, he began to consider how he could teach it to his pupils.

57. Then did not preceptor of the world, the possessor of the six attributes, Brahma, knowing the anxiety of Kishi Dwaipayana , came in person to the place where the Rishi was, so that he might gratify the Saint and benefit the people.

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

59. Then going round to the side of the distinguished seat on which sat Hiranyagarva, he |tood near it.

60. But being commanded by Parameshb, Brahma, fiall of love, he sat down near the seat, smilling in joy.

61. Then addrAsing Brahma, the greatly

glorious Vyasa R^us- said: O Divine

Brahma, a poem, wfticli is greatly respected, had been composed by me.

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

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

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

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

66. Planets, stars and constellations and the length of the dilation of the four Yugas , and it further more contains Rik, Shaman , Yajur Vedas, the Adhyatma ,

Charity, Pashupata, and celestial and human births for particular purposes.

68. It contains a description oP*pilgrimages and holy places, of rivers, * J ' forests, seas,

6g^ Of celestial cities, and of the Kalpat - h the art of war, different kinds of nations, and the languages and the manners of the people.

70. All this has been placed in this

| poem, but a writer for this work is not to be j found on earth.

71. For your knowledge of the Divine Mystery, I have the highest legard lor you amongst all the celebrated Rishis who are famous for their holy lives.

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

73. There will be no poets in this world 1 whose works will equal this poem, as the three other Asramas aie never equal to the domestic Asm mu.

74. Let Ganesha be remembered, O' Rishi, to write this poem.

Having thus spoken to Vyasa, Brahma went away to his own place.

75 — jf>- Then began Vyasa to remember Ganesha in his mind As soon as he was thought ol theexpcllei of obstacles, Ganglia, who is always ready to fulfil the desires ot his worshippers, came at once to the place where Vyasa was seated.

77. When he was saluted and when he took his seat, Vyasa thus addressed him,

“ O guide of the Grt/wsytemdly become the writer of the Bhafdta, which I have composed in my mind, but which I shall now repeat.”

78. On hearing this Ganesha thus replied — “ 1 shall becorpjsrthe writer of your work, provided my pen is not made to stopeven for a moment.”

79. And Vyasa told him. " Stop writing only when you will not be able to understand a passage.” Ganesha assented by saying “ Om.” He proceeded to write and Vyasa began to dictate.

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

Souti continued

81—82. I *know eight thousand eight hundred verses, so does Suka, and perhaps Sanjaya also know* this number. O Muni, none is able to understand to this day the closely knit slokas for the mysteriousness oL their meaning.

MAHABHARATA.

83. Even att-knowing Garxesba had to lake time to think (over their meaning), white Vyasa continued to compose other verse| in gr^at numbers.

8^. T*he wisdom of this work, like the stick used for applying collyrium, has opened the eyes of the woiid wlricb were covered by the darkness of ignorance.

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

86. As the Full-Moon with its mild light ©pens the buds of the water-lily, so does this Parana with the light of Sruti expand the human intellect.

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

88. This work is a tree, the chapter of contents rs its seed, the divisions Paulama and Astika are its roots, the S ambhava is its trunk, the books (Parvas) Sava and Aranya are the roosting peiches, Arani is the knitting

89 — 90. Virata and Udyoga the pith, Bishmu the main branch, Drona the leaves, Kama its beautiful flower-*, S ailya their fragrance, Stri and Aishika are its cooling shades, S anti its great fruit, yi. Ashwamedha is its immortal sap, A'irfanava'uka the place where it grows, and Mausula is the epitome of the Vedas.

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

Souti continued:—

93. i shall speak to you about the everlasting, fruitful and flowery productions of this tree. They are of pleasant and pure taste, and they are to be tasted even by immortals.

94. Requested bv his own mother and the son of Gnnga, Bhisma, the mighty and holy Krishna Dwaipayana became the father of three sons, who were like three fires, by the two wives of Vichitravirya.

95. Having thus begotten Dhritarastra, Pandu and Viduia, he returned to his hermitage to prosecute this religious studies.

g6. The great Rishi Vyasa did not publish this Bharata to the world of mankind until these his sons wo*e bom, grown up and (died) (went on the^upreme journey).

97. When he was earnestly solicited by

Janamejaya and thousands of Brahmanas; , he taught it to his disciple Vaishampayana.

98. Vaishampayana r sitting together with ft is comrades, recited the Bharata at the internals of the sacrifice, and he was repeatedly asked to proceed when he stopped,

99. ^yasa has fully described the great-

ness of the Kuru race, virtues of Gandhari, the wisdom of Vidura and constancy of Kunti. #

100. He has also described the divinity of Vasudeva (Krishna), the goodness of the sons of Pandu, arrd the evil conduct of the sons of Dhritarastra.

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

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

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

104. He then completed another compilation, consisting of six hundred thousand si okas. Of these, thirty hundred thousands are known in the world of Devas,

105. Fifteen hundred thousands in the world of Pitns, fourteen hundred thousands in the world of Gindharvas, anyone hundred thousands in the world of mandkind.

106. Nam da recited them tc#the Devas, Devala to Pitns, and Suka to the Gandharvas, Yakshas and Rakshas#

107. One of the o >f Vyasa, Vai-

fehampyana, a man of just principles, the first amongst the learned in tlfb Vedas, recited t^em in this»\vorld of mankind. Know ,

I (Souti) have also recited one hundred thousands verses of this great work.

108 Duryodhana is a great tree created out of passion, Kama is its trunk ; Sakuni is its branches ; Dushasana is its fruit and flowers, and weak Dhritarastra is its root.

109. Yudhistbna is a great tree, created out of virtue and religion ; Aryuna is its trunk ; Bhima is its branches; two sons of Madri are its flowers and fruits ; and Krishna, Brahma, and Bramhanas are its roots.

no. Pandu,’* after conquering many countries by his valour and wisdom, retired into a forest $nd took up his abode with the Rishis.

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

ADI PARVA.

lt 2 . His two wives, (Kunti and Madri), according to the ordinance of the Sastras , admitted to their embraces the celestials, Dharma , Vayu , Sakra and two Aswinis^ so that the race of Pandu might not be^extinct.

113 — 114, When these offsprings of the celestials were grown up under the care of their two mothers, and in the sotfety of holy Rishis, in the midst of sacred groves ^nd in the holy hermitage, they were taken by the RishiS into the presence of Dhritarastra and his sons. They followed them in the garb of Brahmacharis, and as students ; their hairs were tied in knots on their heads.

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

116. When the Kuru people saw that they were introduced by Rishis as the sons ,f Pandu, the higher class amongst them /oudly shouted with joy.

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

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

119-3-120. When the acclamations of the people ceased, tremendous plaudits of invisible sprits were heard, echoing every point of the heavens. Showers of fragrant flowers fell, gnd conches and kettle-drums were sounde^ Such wonders happened when the princes drived.

1 2 1. The joyous cry, of the citizens in expression of their pleasure for the happy event, was so great that*it reached® the very heavens.

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

123. The chief men of the city were highly pleased with the purity of Yudhisthira, the strength of Bhima, the gallantry of Aryuna,

124. The submissiveness of Kunti to all her superiors, and the humility of Nakula and Sanadeva. All other people were rejoiced to see their heroism.

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

126. ‘From that day he was very much respected by all men as a great bowman.

Like the sun he appeared in the field of battle, and was difficult to be beheld by enemies.

127. He defeated all the iWighbouring potentates and chief tribes, amd accomplished all that was necessary tor tn£ king (yudhisthira) to perform the great Rajsttya sacrifice.

128—129. After killing Jarasandha, proud of his prowess through the wise counsel of Kt .s’ina and by the prowess of Bhima and Aryuna, Yudhisthira acquired the right to perform the Rajsnya which abounded in provisions and offerings and was full of transcendent merits.

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

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

134. ( l o chagrin him more) when he was confused at certain architectural deceptions, Bhima sneered at him, before* Vasudeva, saying he was of low birth.

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

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

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

138. In spite of Bhisma, Drona, Vidura and the son of Sardwan, Kripa, he made the Kshatryas kill one another in the great battle that followed.

139. (At the.end of the battle) Dhritarastra, hearing the news of the Pandavas’ success and, recollecting the vows that Duryodhana, Kama and Sakuni had taken,

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

141. You are learned in the Sastras, you

are intelligent, and you are possessed of wisdom. ^Hear), my inclinations were never for war, nor did I feel pleasure in the destruction of my r^ce. •

142. I felt lio difference between my sons and the sons of Pandu.

mahabharata.

143. My own sons were wayward, and they hated me, because I was old and blind.

I bore all on account of my miserable state and for pete£nal affection. I was foolish and thoughtless^ afid Duryodhana grew in folly

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