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nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of

this work is to be found on earth.'

"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished

for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth.

Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the

descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let

Ganesa be thought of, O Muni, for the purpose of writing the poem.'

"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And

Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place

where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be

thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."

"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a

moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to

continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by

way of diversion, he knit the knots of composition exceeding close; by doing which, he dictated this work according to his

engagement.

I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the

mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the

omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.

The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded

by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit,

pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily,

so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth

the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.

This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part

called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the

knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona,

the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and

Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the

denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in

great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source

of livelihood to all distinguished poets."

"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant

taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the

injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three

fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse

abode to prosecute his religious exercise.

It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the

Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple

Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of

the ceremonies of the sacrifice, being repeatedly urged to proceed.

Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura,

and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu,

and the evil practices of the sons and partisans of Dhritarashtra.

Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so

much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses,

consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to

others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of

six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand

in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of

mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and

Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the

first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.

Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri

are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.

Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest

as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which

served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances

of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the

twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of

sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and

his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils',

said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.

When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy.

Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his

offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome!

Through divine Providence we behold the family of Pandu! Let their welcome be proclaimed!' As these acclamations ceased,

the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweetscented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young

princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the

very heavens in magnifying plaudits.

Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without

apprehension from any one.

The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her

superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.

After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a

very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in

fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and

every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice

called Rajasuya.

Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain

Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya

abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when

he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in

cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the

skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly

elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And

having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the

presence of Vasudeva, like one of mean descent.

And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious

things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent

to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being

dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable

transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son of Saradwan, he made the

Kshatriyas kill each other in the terrific war that ensued.'

"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama,

and Sakuni, pondered for a while and addressed to Sanjaya the following speech:-'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the

shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race.

I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised