महाभारत

mahAbhArata

Shabda Sagara

महाभारत

n.

(-तं)

Name

of

the

great

epic

which

details

the

history

of

the

sons

of

DHRITARĀSTRA

and

PĀNDU.

Capeller Eng

महाभारत

s.

(±आहव

or

युद्ध)

the

great

war

of

the

Bharatas;

n.

(±आख्यान)

the

great

narrative

of

the

war

of

the

Bh.

Monier Williams Cologne

महा॑—भारत

n.

(with

or

scil.

आख्यान),

‘great

narrative

of

the

war

of

the

Bh°s’,

N.

of

the

gr°

epic

poem

in

about

215,

000

lines

describing

the

acts

and

contests

of

the

sons

of

the

two

brothers

Dhṛtarāṣṭra

and

Pāṇḍu,

descendants

of

Bharata,

who

were

of

the

lunar

line

of

kings

reigning

in

the

neighbourhood

of

Hastinā-pura

(the

poem

consists

of

18

books

with

a

supplement

called

Hari-vaṉśa,

the

whole

being

attributed

to

the

sage

Vyāsa),

ĀśvGṛ.;

MBh.

&c.

(IW.

370

&c.)

महा॑—भारत

m.

or

n.

(with

or

scil.

आहव,

युद्ध

or

any

word

signifying

‘battle’)

the

gr°

war

of

the

Bharatas,

MBh.;

Hariv.

Spoken Sanskrit

महाभारत

mahAbhArata

n.

great

war

of

the

bharatas

भारत

bhArata

n.

land

of

bharatas

i.e.

India

भारत

bhArata

n.

story

of

the

bharatas

and

their

wars

भारत

bhArata

adj.

belonging

or

relating

to

the

bharatas

भारत

bhArata

adj.

descended

from

bharata

or

the

bharatas

मुग्धबोधिनी

mugdhabodhinI

f.

on

the

amarakoSa

and

the

bhaTTikAvya

by

bharatasena

Mahabharata

Mahābhārata,

the

poem

of

Vyāsa.

§

1

(Anukram.):

I,

1,

11

(ºsaṃśritāḥ

kathāḥ).

The

M.

had

been

composed

by

Vyāsa

and

was

originally

recited

by

Vaiśampāyana

to

Janamejaya,

afterwards

by

Ugraśravas

to

Śaunaka).--§

7

(do.):

I,

1,

265,

266

(etymology).--§

11

(Parvasaṅgr.):

I,

2,

656

(ºm

ākhyāya),

657

(do.).--§

70

(Ādivaṃśāvatāraṇap.):

I,

59,

2203

(ākhyānaṃ,

recited

at

the

sacrifice

of

Janamejaya);

2206

(recited

by

Sauti,

i.e.

Ugraśravas).--§

72

(do.):

I,

62,

2283

(ākhyānaṃ),

2319

(ºākhyānaṃ),

2320

(etymology),

2322,

2333

(tribhir

varshair…Kṛshṇa-Dvaipāyane…

Mºm

ākhyānaṃ

kṛtavān).--§

78

(Vyāsa):

I,

63,

2418

(Vyāsa

taught

his

disciples

Vedān

Mºpañcamān).--§

717b

(Nārāyaṇīya):

XII,

341,

13027

(do.

do.);

347,

13438

(ºkṛt,

i.e.

Vyāsa).--§

795c

(Svargārohaṇap.):

Sauti

said:

“The

race

of

the

Bharatas

is

the

topic

[of

the

M.].

Therefore

it

is

called

Bhārata,

and

on

account

of

this

and

of

its

greatness

it

is

called

M.

(v.

192);

this

history

is

called

Jaya,

it

should

be

heard

by

everyone

who

desires

emancipation,”

etc.

Blessing

to

the

reader.

Vyāsa

made

an

abstract

of

the

Bhārata

from

love

of

righteousness;

he

made

another

compilation

(saṃhitāṃ)

of

six

millions

of

verses;

three

millions

of

these

verses

are

placed

in

Devaloka,

1,500,000

among

the

Pitṛs,

1,400,000

among

the

Yakshas,

and

100,000

among

men.

Nārada

recited

it

to

the

gods,

Asita

Devala

to

the

Pitṛs,

Śuka

to

the

Rākshasas

and

Yakshas;

Vaiśampāyana

to

men;

it

is

equal

to

the

Vedas;

blessing

to

the

reader;

the

Sāvitrī

of

the

Bhārata

(i.e.

vv.

203b--207)

is

quoted;

“what

need

has

that

man

of

a

sprinkling

of

the

waters

of

Pushkara

who

attentively

listens

to

this

Bhārata…?”

(v.

211

+

one

verse

in

B.)

(XVII,

5)--Asked

by

Janamejaya

according

to

what

rites

one

should

listen

to

the

Bhārata,

etc.,

Vaiśampāyana

expounded

what

gods,

etc.,

are

found

in

the

Mahābhārata

();

śrāddha

offerings

should

be

made

after

the

hearing

of

it,

likewise

gifts

to

the

brahmans

(specification);

one

should

appoint

as

reciter

one

who

is

pure,

etc.;

the

reciter,

seated

at

his

ease,

free

from

all

bodily

complaints,

with

rapt

attention

should

recite

the

text

without

too

much

slowness,

etc.;

()

the

merit

won

at

the

conclusion

of

each

pāraṇa

();

the

gifts

that

should

be

made

at

the

conclusion

of

each

parvan

(),

its

topic

()

and

fruits

()

(XVIII,

6):

XVIII,

5,

190,

191,

192

(etymology);

6,

299

(ºākhyanaṃ).

Cf.

Bhārata^18,

Jaya^14.

Purana

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भारत«word3»↶P120R↷BHĀRATA

(mahābhārata)

.

An

epic

written

by

vyāsa.1)

General

information.

The

mahābhārata

is

an

epic.

bharata

is

acclaimed

as

the

first

emperor

of

bhārata.

The

theme

of

this

great

epic

is

the

fight

between

the

two

lines

of

princes

belonging

to

the

dynasty

of

bharata.

That

is

why

the

book

is

called

mahābhārata.

The

great

size

of

the

volume

and

the

greatness

of

the

wisdom

contained

therein

have

contributed

much

to

its

getting

the

name,

mahābhārata.

Once

the

devas

put

the

mahābhārata

in

one

pan

of

a

balance

and

the

Vedas

in

the

other

pan.

Then

the

devas

were

convinced

that

the

mahābhārata

weighed

more

than

all

the

Vedas

put

together.

(Ślokas

269-271,

Chapter

1,

Ādi

Parva,

M.B.).(*

Purā

kila

suraiḥ

sarvaiḥ

sametya

tulayā

dhṛtamCaturbhyaḥ

sara{??}asyebhyo

Vedebhyo

hyadhikaṁ

yadāTadā

prabhrti

loke'smin

mahābhāratamucyateMahatve

ca

gurutve

ca

dhriyamāṇaṁ

yaśo'dhikamMahatvād

bhāravatvāc

ca

Mahābhāratamucyate.)

This

book

contains

over

a

lakh

of

verses.

There

is

no

subject

on

earth

which

is

not

dealt

with

in

the

mahābhārata.

None

of

the

world's

epics

is

so

big

as

mahābhārata.

In

size

the

mahābhārata

is

double

that

of

Homer's

Iliad

and

Odyssey

put

together.

The

following

poem

about

it

is

worth

mentioning

now:Yathā

samudro

bhagavanYathā

ca

himavān

giriḥ

।Khyātāvubhau

ratnanidhīTathā

bhāratamucyate

।।

mahābhārata

is

not

a

mere

epic.

It

is

a

whole

literature

in

itself

containing

a

philosophy

which

has

been

an

unfailing

and

perennial

source

of

spiritual

strength

to

the

people

of

india.

Above

all

it

has

for

its

core

the

gītā

which

is

perhaps

the

noblest

of

scriptures.The

mahābhārata

comprises

eighteen

books,

each

book

being

called

a

Parva.

There

are

2109

chapters

in

it,

the

chapters

differing

in

size.

Besides,

there

is

an

annexe

called

harivaṁśa

which

deals

with

the

life

and

history

of

śrī

kṛṣṇa.2)

Contents.

The

contents

of

each

Parva

are

succinctly

given

below:

The

Parvas

are

so

named

as

to

give

a

hint

of

their

central

theme.(1)

Ādi

Parva.

(Ādi

=

beginning).

pāṇḍu

and

dhṛtarāṣṭra,

king

of

the

candra

dynasty,

are

brothers.

bhīṣma

brought

them

up.

dhṛtarāṣṭra

was

born

blind

and

he

got

a

hundred

children

of

his

wife

gāndhārī.

They

were

called

the

kauravas.

pāṇḍu

had

two

wives

kuntī

and

mādrī

and

got

of

them

five

sons

called

the

pāṇḍavas

headed

by

the

eldest

yudhiṣṭhira.(2)

Sabhā

Parva

(Sabhā

=

court).

The

pāṇḍavas

and

kauravas

lived

together

in

the

court

at

hastināpura.

There,

the

kauravas

entered

into

a

game

of

dice

with

yudhiṣṭhira

and

through

the

deceitful

tactics

engineered

by

the

keen-witted

śakuni,

yudhiṣṭhira

was

defeated

and

he

lost

everything

he

possessed.

The

pāṇḍavas

were

then

compelled

to

go

into

exile

to

the

forests

for

twelve

years

and

spend

another

year

after

that

incognito.

If

they

were

found

out

during

that

period

of

incognito

they

were

to

go

into

exile

for

another

term

of

twelve

years.

The

pāṇḍavas

accompanied

by

pāñcālī

left

for

the

forests.(3)

Vana

Parva

(Vana

=

forest).

This

is

one

of

the

longest

of

Parvas

and

describes

the

life

of

the

pāṇḍavas

in

the

forest

Kāmyaka.

The

well

known

stories

‘Nala

Carita’

and

‘Kirātārjunīya’

are

told

in

this

Parva’.(4)

virāṭa

Purva.

(virāṭa

=

name

of

a

King).

The

pāṇḍavas

after

completing

their

term

of

exile

in

the

forests

spent

the

year

of

their

life

in

incognito

at

the

court

of

King

virāṭa.

Many

wonderful

events

took

place

during

their

stay

there

and

this

Parva

deals

in

detail

about

them.(5)

bhīṣma

parva

(bhīṣma

=

The

first

Generalissimo

of

the

kauravas).

The

great

mahābhārata

war

was

fought

in

the

vast

expanse

of

kurukṣetra

lying

to

the

northwest

of

Delhi.

bhīṣma

was

the

first

generalissimo

of

the

kauravas

and

dhṛṣṭadyumna

of

the

pāṇḍavas.

vyāsa

describes

the

events

of

the

battle

classifying

it

according

to

the

generalissimos

of

the

kaurava

army

giving

the

four

generalissimos

a

Parva

each.

bhīṣma

fought

for

ten

days

and

was

struck

down

on

the

tenth

day

by

an

arrow

from

arjuna.(6)

droṇa

parva

(droṇa

=

The

second

Generalissimo).

When

bhīṣma

fell

droṇa

took

charge

as

the

supreme

commander.

This

Parva

deals

with

the

fight

under

his

command.

droṇa

was

killed

in

the

end

by

dhṛṣṭadyumna.

(7)

karṇa

Parva.

(karṇa

=

The

third

generalissimo).

This

Parva

deals

with

the

war

under

the

command

of

karṇa.

karṇa

fell

in

the

end

at

the

hands

of

arjuna.(8)

śalya

Parva.

(śalya

=

The

fourth

and

last

of

the

Generalissimos).

When

karṇa

fell

śalya

took

over

charge

of

the

kaurava

army.

As

the

war

was

coming

to

an

end

most

of

the

big

warriors

of

the

kaurava

army

were

killed.

In

the

end

bhīma

and

duryodhana

met

in

a

grim

fight

with

maces

in

which

duryodhana

was

killed.

This

Parva

deals

with

the

final

stage

of

the

battle.(10)

Sauptika

Parva.

(Sauptika

=

pertaining

to

sleep).

This

Parva

tells

us

the

tragic

story

of

how

Kṛpācārya,

kṛtavarmā

and

aśvatthāmā

who

were

the

only

three

left

with

duryodhana

after

the

great

battle

went

into

the

camp

of

the

pāṇḍavas

at

night

and

killed

all

the

brave

warriors

of

the

Pāṇḍava

army,

excepting

the

pāṇḍavas,

who

were

sleeping

in

their

camp

unaware

of

the

foul

play

lying

ahead.(11)

strī

Parva.

(strī

=

woman).

This

Parva

deals

with

the

great

lamentation

in

the

battlefield,

after

the

war,

of

gāndhārī

and

other

women.(12)

śānti

Parva.

yudhiṣṭhira

was

crowned

king

and

even

at

that

time

bhīṣma

was

lying

on

his

bed

of

arrows

awaiting

death.

Before

taking

up

his

duties

of

the

state

yudhiṣṭhira

went

to

where

the

grandsire

lay

dying

and

took

his

blessing

and

instruction

in

dharma.

This

instruction

of

Bhīṣmācārya

to

King

yudhiṣṭhira

of

the

three

dharmas,

Rājadharma,

Āpaddharma

and

Mokṣadharma

is

the

famous

Śanti

Parva.(13)

anuśāsana

parva.

(Anuśāsana

=

Instruction).

bhīṣma

still

on

his

death-bed

continues

his

instructions

on

several

topics,

like

duty,

freedom

and

fasting,

giving

entertaining

stories

to

illustrate

the

essence

of

his

teaching.

This

Parva

is

devoted

to

this.(14)

Āśvamedhika

Parva.

(aśvamedha

=

yāga

conducted

by

emperors).

This

Parva

deals

with

the

yāga

conducted

by

yudhiṣṭhira

when

he

became

the

emperor

of

bhārata.(15)

āśramavāsika

parva.

(Āśramavāsa

=

life

in

a

hermitage).

dhṛtarāṣṭra,

the

blind

and

his

wife

gāndhārī

accompanied

by

kuntī

left

for

the

forests

and

lived

there

for

two

years

in

a

hermitage.

One

day

the

forest

caught

fire

and

the

three

without

trying

to

escape

sat

on

the

ground

facing

eastwards

in

yoga

posture

and

calmly

gave

up

themselves

to

the

flames.

This

is

dealt

with

in

this

Parva.(16)

Mausala

Parva.

(Mausala

=

Mace).

This

Parva

gives

the

story

of

how

the

Yādavas

fought

against

each

other

with

maces

and

were

destroyed

and

how

dvārakā

sank

down

into

the

ocean.

It

describes

the

death

of

śrī

kṛṣṇa

and

Balarāma

also.(17)

mahāprasthānika

parva.

(Mahāprasthāna

=

death).

dharmaputra

entrusts

his

kingdom

to

his

successor

and

alongwith

his

four

brothers

and

wife

pāñcālī

sets

out

on

a

long

journey

to

mahāmeru

never

to

return.

This

journey

to

death

is

detailed

in

this

Parva.(18)

svargārohaṇa

parva.

(Svarga

=

Heaven).

This

Parva

describes

the

entry

of

the

pāṇḍavas

and

their

relatives

into

Svarga,

heaven.3)

Mode

of

Narration.

Most

of

the

verses

in

the

mahābhārata

are

in

the

anuṣṭup

metre.

At

certain

places

other

metres

also

have

been

used.

There

are

prose

pieces

also

in

it.

There

are

twenty

notable

pieces,

three

in

Ādi

Parva,

seven

in

Vana

Parva,

seven

in

śānti

Parva

and

three

in

anuśāsana

parva.

All

the

pieces

are

statements

by

realised

souls.

The

style

of

the

poetry

is

simple

and

the

method

of

presentation

lively.

At

times

the

imagination

of

the

poet

extends

up

to

the

horizon.

Though

there

is

a

flow

of

spiritualism

throughout

the

matter

is

purely

mundane.4)

Authorship.

Bhagavān

vyāsa

is

believed

to

be

the

author

of

mahābhārata.

He

was

a

contemporary

of

the

pāṇḍavas

and

the

kauravas.

Many

of

the

events

of

the

mahābhārata

were

personally

witnessed

by

vyāsa.

He

took

three

years

to

write

this

book.

The

following

ślokas

will

support

the

above:Kururāja

kulasthānāṁDṛṣṭaṁ

vṛttaṁ

ca

yatsthitam

।Tatsarvaṁ

bhagavān

VyāsoVarṇayāmāsa

Bhārate.

।।(padma

purāṇa)Tribhirvarṣaiḥ

sadotthāyiKṛṣṇadvaipāyano

muniḥ

।MahābhāratamākhyānaṁKṛtavānidamuttamam.

।।

(Śloka

55,

Chapter

62,

Ādi

Parva).

The

varāha

purāṇa

states

that

vyāsa

composed

the

mahābhārata

at

a

period

when

the

end

of

dvāpara

yuga

merged

with

the

dawn

of

the

kaliyuga.

The

bhāgavata

states

that

śrī

kṛṣṇa

passed

away

on

the

first

day

of

kaliyuga.

The

bhāgavata

is

devoted

to

admire

and

praise

the

life

of

śrī

kṛṣṇa.

This

book

also

is

written

by

vyāsa.

This

śloka

found

in

the

first

Chapter

of

Ādi

Parva

clears

the

doubt:Vāsudevasya

māhātmyaṁPāṇḍavānāṁ

ca

satyatām

।Durvṛttaṁ

DhārttarāṣṭrāṇāṁUktavān

Bhagavānṛṣiḥ.

।।

The

original

name

of

the

bhārata

which

vyāsa

composed

was

‘Jaya’.

In

the

first

Chapter

of

Ādi

Parva

is

this

śloka

to

support

this

statement:Nārāyaṇaṁ

namaskṛtyaNaraṁ

caiva

narottamaṁ

।Devīṁ

Sarasvatīṁ

caivaTato

Jayamudīrayet

।।

After

the

death

of

the

pāṇḍavas

and

the

kauravas

the

disciples

of

vyāsa,

sumantu,

jaimini,

paila,

śuka

and

vaiśampāyana

gave

this

book

great

publicity.

They

wrote

books

based

on

this

story

of

bhārata

of

which

only

the

‘Bhārata’

of

vaiśampāyana

and

the

aśvamedha

Parva

of

jaimini

are

now

available.Vyāsa's

bhārata

was

first

expounded

by

vaiśampāyana

at

the

sarpa-satra

of

janamejaya.

At

the

request

of

janamejaya,

vaiśampāyana

added

some

more

facts

to

the

original

work

known

then

as

‘Jaya’.

jaya

with

the

accretions

came

to

be

known

as

bhāratasaṁhitā.

sūta

who

narrated

this

story

to

śaunaka

and

others

at

the

forest

of

Naimiśa

added

some

more

matter

to

the

bhāratasaṁhitā

and

made

it

larger.

The

present

mahābhārata

is

this

expanded

edition.The

following

facts

prove

that

the

mahābhārata

has

thus

passed

through

three

stages

of

evolution:1)

This

book

is

known

by

three

names:

jaya,

bhāratasaṁhitā

and

mahābhārata.(1)

(a)

Jayo

nāmetihāso'yaṁŚrotavyo

vijigīṣuṇā

(Śloka

22,

Chapter

62,

Ādi

Parva).(b)

Caturviṁśati

sāhasrīṁCakre

bhāratasaṁhitāmUpākhyānairvinā

tāvadBhāratam

procyate

budhaiḥ(Śloka

78,

Chapter

1,

Ādi

Parva).(c)

Refer

to

the

śloka

given

in

para

1.)2)

There

is

a

reference

to

the

three

parts

of

the

book

in

Śloka

66,

Chapter

1

of

Ādi

Parva.(2)

Manvādi

Bhārataṁ

kecidĀstikādi

tathāpareTathopari

carādanyeViprāḥ

samyagadhīyire.)3)

There

are

three

different

opinions

regarding

the

total

number

of

ślokas

in

the

mahābhārata.

According

to

ugraśravas

there

are

8800

verses,

according

to

vyāsa

24000

verses

and

according

to

another

statement

a

lakh

of

verses.(3)

Idaṁ

śatasahasraṁ

tu

lokānām

puṇyakarmaṇāmUpākhyānaiḥ

saha

jñeyamādyaṁ

bhāratamuttamamCaturvimśati

sāhasrīṁ

cakre

bhāratasaṁhitāmUpākhyānairvinā

tāvad

bhārataṁ

procyate

budhaiḥAṣṭau

ślokasahasrāṇi

Aṣṭau

ślokaśatāni

caAhaṁ

vedmi

śuko

vetti

Sañjayo

vetti

na

vā.

(Ādi

Parva,

Chapter

1).)4)

The

narration

appears

to

be

of

three

different

kinds,

descriptive,

philosophical

and

oratorical,

indicative

of

three

different

authorships.5)

sūta

and

vaiśampāyana

have

made

accretions

to

the

original

work

‘Jaya’

of

vyāsa.Viewed

with

these

facts

we

are

led

to

believe

that

vyāsa

has

composed

only

the

very

essence

of

mahābhārata

comprising

8800

ślokas

and

that

work

was

known

as

‘Jaya’

as

referred

to

in

the

first

invocatory

verse

of

the

epic.

vaiśampāyana

added

a

few

verses

of

his

own

and

brought

the

number

to

24,000

and

gave

the

book

the

name

of

‘Bhāratasaṁhitā’.

It

was

sūta

who

made

many

more

additions

and

made

the

book

so

big

as

to

fetch

it

the

name

of

‘Mahābhārata’.

The

epic

which

is

now

current

among

us

contains

a

lakh

of

verses

and

it

took

perhaps

centuries

to

get

this

transformation

of

the

book

from

‘Jaya’

to

‘Mahābhārata’.6)

Period

of

publication.

The

kali

varṣa

starts

from

3102

B.C.

The

great

mahābhārata

war

was

fought

at

a

period

when

the

end

of

dvāpara

yuga

merged

into

the

dawn

of

kali

yuga

as

could

be

gathered

from

the

following

verse

from

the

epic:Antare

caiva

samprāpteKalidvāparayorabhūt

।Samantapañcake

yuddhaṁKurupāṇḍavasenayoḥ.

।।

(Śloka

13,

Chapter

2,

Ādi

Parva).

So

it

can

be

deduced

that

the

great

war

was

fought

round

about

3102

B.C.

dhṛtarāṣṭra

lived

for

eighteen

years

after

the

great

battle

and

the

pāṇḍavas

ruled

the

country

for

36

years.

(strī

Parva,

M.B.).

It

was

when

śrī

kṛṣṇa

died

that

the

pāṇḍavas

ended

their

rule

and

commenced

the

Mahāprasthāna.

So

it

can

be

surmised

that

śrī

kṛṣṇa

lived

for

36

years

after

the

war.

śrī

kṛṣṇa

died

on

the

first

day

of

kali

yuga,

3102

B.C.

Therefore

it

is

clear

the

mahābhārata

battle

was

fought

in

3138

B.C.

There

are

indications

in

other

purāṇas

to

support

this

theory.

There

was

that

rare

phenomenon

of

a

Saptagraha

yoga

(Combination

in

astronomical

position

of

seven

planets)

while

King

parīkṣit,

son

of

arjuna,

was

ruling

the

country.(1.

(a)

Saptarṣayo

maghāyuktāḥ

kāle

pārikṣite

śatam

(matsya

purāṇa

271.

46).

(b)

Te

tu

pārīkṣite

kāle

maghāsvāsan

dvijottama

(Visnu

purāna

4,

24,

106).)

This

happened

in

a

month

of

māgha

(January)

and

a

probe

into

the

dates

of

such

previous

occurrences

revealed

that

a

similar

one

had

happened

in

the

month

of

māgha

in

the

years

3177

and

477

B.C.

(The

next

one

is

to

happen

in

2223

A.D.).

This

phenomenon

repeats

itself

in

every

hundred

years

and

so

it

is

to

be

believed

that

one

of

the

kind

happened

in

3077

B.C.

precisely

during

the

period

of

parīkṣit.

It

is

therefore

confirmatory

to

the

statement

that

the

great

war

occurred

in

3138

B.C.The

pāṇḍavas

ruled

the

country

for

36

years

after

the

war

and

vyāsa

wrote

this

divine

epic

after

the

death

of

the

pāṇḍavas.

vyāsa

took

three

years

to

complete

his

work.

Therefore

it

can

be

well

concluded

that

vyāsa

wrote

the

epic

in

3100

B.C.

The

pāṇḍavas

commenced

their

Mahāprasthāna

after

entrusting

the

administration

of

the

state

into

the

hands

of

parīkṣit.

This

must

have

happened

in

3102

B.C.

parīkṣit

ruled

the

country

for

60

years

and

so

his

son

janamejaya

became

King

in

3042

B.C.

It

was

after

two

years

of

his

becoṁing

King

that

he

conducted

the

sarpasatra

and

it

was

at

this

sarpasatra

that

vaiśampāyana

first

expounded

‘Jaya’

(mahābhārata)

to

the

sages

assembled

there.This

fixing

of

the

date

of

mahābhārata

is

based

on

the

conclusions

arrived

at

by

the

pandits

of

bhārata,

but

foreign

chronologists

differ

from

us.

They

argue

that

it

was

in

the

10th

century

B.C.

that

the

mahābhārata

battle

took

place

on

the

strength

of

the

following:The

theme

of

the

mahābhārata

is

a

fight

between

Kurus

and

Pāñcālas.

After

the

war

the

two

join

and

there

is

a

statement

in

the

yajurveda

of

a

people

formed

by

the

merger

of

the

two.

Therefore

the

great

war

should

have

happened

in

the

10th

century

B.C.

It

was

a

period

of

hero-worship

and

songs

on

the

heroic

deeds

of

the

Kurus

and

pāṇḍavas

were

sung

and

handed

over

from

one

generation

to

the

other

and

gradually

those

songs

took

shape

in

the

form

of

the

mahābhārata.There

is

another

school

of

thought.

In

the

mahābhārata,

brahmā

is

given

great

prominence.

But

in

Vedic

times

brahmā

was

not

counted

at

all.

During

the

golden

period

of

the

Buddhists

brahmā

had

a

conspicuous

hold

on

Hinduism.

Therefore

it

should

be

deduced

that

the

mahābhārata

was

written

during

the

6th

century

B.C.

Then

there

were

about

8,000

verses

in

the

mahābhārata.Towards

the

second

stage

of

mahābhārata

the

epic

grew

in

size

bringing

into

its

fold

about

24,000

ślokas.

It

was

at

this

stage

that

the

mahābhārata

got

a

vaiṣṇavite

colour

and

śrī

kṛṣṇa

was

adored

as

an

incarnation

of

viṣṇu.

Megasthenes

who

visited

india

in

300

B.C.

records

that

the

majority

of

Hindus

were

vaiṣṇavites

at

that

period.

There

are

references

in

certain

parts

of

the

mahābhārata

to

Greeks

and

Buddhists.

Therefore

a

set

of

foreign

chronologists

conclude

that

those

portions

of

the

mahābhārata

could

have

been

written

only

after

buddha

and

after

the

attack

on

bhārata

by

the

Greeks

i.e.

by

300

B.C.The

third

stage

of

the

mahābhārata

is

its

present

form

and

it

was

at

this

stage

that

it

included

new

philosophy

in

it.

The

Dharmasaṁhitā

of

manusmṛti

became

popular

in

the

fifth

century

A.D.

and

therefore

the

third

stage

of

the

mahābhārata

must

have

started

before

that,

in

the

3rd

century

A.D.

Kalpadruma

महाभारतं

,

क्ली,

(महत्

भारतम्

यद्वा,

महान्तं

भारं

तनोतीति

महाभार

+

तन्

+

डः

।)

व्यासप्रणीतेतिहासशास्त्रम्

तन्नामकारणं

यथा,

“एकतश्चतुरो

वेदा

भारतञ्चैतदेकतः

पुरा

किल

सुरैः

सर्व्वैः

समस्य

तुलया

धृतम्

चतुर्भ्यः

सरहस्येभ्यो

वेदेभ्योऽभ्यधिकं

यदा

तदाप्रभृति

लोर्कऽस्मिन्

महाभारतमुच्यते

महत्त्वाद्भारतत्वाच्च

महाभारतमुच्यते

॥”

इति

महाभारते

आदिपर्व्व

*

लोकविशेषेषु

तस्य

श्लोकसंख्या

वाचकाश्च

यथा,

“षष्टिं

शतसहस्राणि

चकारान्यां

संहिताम्

त्रिंशच्छतसहस्रञ्च

देवलोके

प्रतिष्ठितम्

पित्रे

पञ्चदश

प्रोक्तं

रक्षोयक्षे

चतुर्द्दश

एकं

शतसहस्रन्तु

मानुषेषु

प्रतिष्ठितम्

नारदोऽश्रावयद्देवानसितो

देवलः

पितॄन्

गन्धर्व्वयक्षरक्षांसि

श्रावयामास

वै

शुकः

अस्मिंस्तु

मानुषे

लोके

वैशम्पायन

उक्तवान्

॥”

इति

महाभारते

पर्व्वणि

अनुक्रमणिका-

ध्यायः

*

तत्र

शतपर्व्वाणि

तेष्वष्टादश

मुख्यानि

यथा,

“आदिसभाविपिनानि

विराट-

प्रोद्यमभीष्मगुरूणि

कर्णः

शल्यकसौप्तिकपर्व्व

तथा

स्त्री-

शान्त्यनुशास्तितुरङ्गममेधाः

आश्रममौषलयानिकनाकाः

पर्व्वणि

पर्व्वणि

नाम

विशेषाः

इति

भारतटीका

*

हरिवंशसहितोनविंशतिपर्व्वणामन्तर्गतशत-

पर्व्वविभागस्तेषामध्यायश्लोकसंख्या

यथा,

आदिपर्व्वणि

१९

पर्व्वाणि

२२७

अध्यायाः

८९८४

श्लोकाः

सभापर्व्वणि

पर्व्वाणि

७८

अध्यायाः

२५११

श्लोकाः

आरण्यक-

पर्व्वणि

१६

पर्व्वाणि

२६९

अध्यायाः

११६६४

श्लोकाः

विराटपर्व्वणि

पर्व्वाणि

६७

अध्यायाः

२०५०

श्लोकाः

उद्योगपर्व्वणि

११

पर्व्वाणि

१८६

अध्यायाः

६६२८

श्लोकाः

भीष्मपर्व्वणि

पर्व्वाणि

११७

अध्यायाः

५८८४

श्लोकाः

द्रोणपर्व्वणि

पर्व्वाणि

१७०

अध्यायाः

९९०९

श्लोकाः

कर्णपर्व्वणि

पर्व्व

६९

अध्यायाः

४९६४

श्लोकाः

शल्य-

पर्व्वणि

पर्व्वाणि

५९

अध्यायाः

३२२०

श्लोकाः

१०

सौप्तिकपर्व्वणि

पर्व्वाणि

१८

अध्यायाः

८७०

श्लोकाः

११

स्त्रीपर्व्वणि

पर्व्वाणि

२७

अध्यायाः

७७५

श्लोकाः

१२

शान्तिपर्व्वणि

पर्व्वाणि

३३९

अध्यायाः

१४७३२

श्लोकाः

१३

अनुशासनपर्व्वणि

पर्व्व

१४६

अध्यायाः

८०००

श्लोकाः

१४

अश्वमेध-

पर्व्वणि

पर्व्वणी

१०३

अध्यायाः

३३२०

श्लोकाः

१५

आश्रमवासपर्व्वणि

पर्व्वाणि

४२

अध्यायाः

१५०६

श्लोकाः

१६

मौषल-

पर्व्वणि

पर्व्व

अध्यायाः

३००

श्लोकाः

१७

महाप्रास्थानिकपर्व्वणि

पर्व्व

अध्यायाः

३२०

श्लोकाः

१८

स्वर्गपर्व्वणि

पर्व्व

अध्यायाः

२००

श्लोकाः

१९

हरिवंशे

आश्चर्य्य-

पर्व्वणि

पर्व्व

२४४

अध्यायाः

१२०००

श्लोकाः

हरिवंशे

भविष्यपौष्करप्रादुर्भावे

पर्व्व

११२

अध्यायाः

३४४८

श्लोकाः

इति

महाभारते

आदिपर्व्वणि

पर्व्वसंग्रहनामकः

अध्यायः

*

तच्छ्रवणविध्यादि

यथा,

जनमेजय

उवाच

“भगवन्

!

केन

विधिना

श्रोतव्यं

भारतं

बुधैः

फलं

किं

के

देवाश्च

पूज्या

वै

पारणेष्विह

देयं

समाप्ते

भगवन्

!

किञ्च

पर्व्वणि

पर्व्वणि

वाचकः

कीदृशश्चात्र

एष्टव्यस्तद्

ब्रवीहिमे

*

वैशम्पायन

उवाच

शृणु

राजन्

!

विधिमिमं

फलं

यच्चापि

भार-

तात्

श्रुताद्भवति

राजेन्द्र

!

यत्त्वं

मामनुपृच्छसि

दिवि

देवा

महीपाल

!

क्रीडार्थमवनिं

गताः

कृत्वा

कार्य्यमिदञ्चैव

ततश्च

दिवमागताः

हन्त

यत्ते

प्रवक्ष्यामि

तच्छृणुष्व

समाहितः

ऋषीणां

देवतानाञ्च

सम्भवं

वसुधातले

अत्र

रुद्रास्तथा

साध्या

विश्वेदेवाश्च

शाश्वताः

आदित्या

अश्विनौ

देवौ

लोकपाला

महर्षयः

गुह्यकाश्च

सगन्धर्व्वा

नागा

विद्याधरास्तथा

सिद्धा

धर्म्मः

स्वयम्भुश्च

मुनिः

कात्यायनो

वरः

गिरयः

सागरा

नद्यस्तथैवाप्सरसां

गणाः

ग्रहाः

संवत्सरश्चैव

अयनान्यृतवस्तथा

स्थावरं

जङ्गमञ्चैव

जगत्

सर्व्वं

सुरासुरम्

भारते

भरतश्रेष्ठ

!

एकस्थमिह

दृश्यते

तेषां

श्रुत्वा

प्रतिष्ठानं

नामकर्म्मानुकीर्त्तनात्

कृत्वापि

पातकं

घोरं

सद्यो

मुच्येत

मानवः

*

इति

हासमिमं

श्रुत्वा

यथावदनुपूर्ब्बशः

संयतात्मा

शुचिर्भूत्वा

पारं

गत्वा

भारत

!

तेषां

श्राद्धानि

देयानि

श्रुत्वा

भारत

!

भारतम्

ब्राह्मणेभ्यो

यथाशक्त्या

भक्त्या

भरतर्षभ

!

महादानानि

देयानि

रत्नानि

विविधानि

गावः

कांस्योपदोहाश्च

कन्याश्चैव

स्वलङ्कृताः

सर्व्वकामगुणोपेता

यानानि

विविधानि

भवनानि

विचित्राणि

भूमिर्व्वासांसि

काञ्चनम्

वाहनानि

देयानि

हया

मत्ताश्च

वारणाः

शयनं

शिविकाश्चैव

स्यन्दनाश्च

स्वलङ्कृताः

यद्यद्गृहे

वरं

किञ्चित्

यद्यदस्ति

महद्बसु

तत्तद्देयं

द्विजातिभ्य

आत्मा

दाराश्च

सूनवः

श्रद्धया

परया

दत्तं

क्रमशस्तस्य

पारगः

शक्तितः

सुमना

हृष्टः

शुश्रूवुरविकल्पनः

*

सत्यार्ज्जवरतो

दान्तः

शुचिः

शौचसमन्वितः

श्रद्दधानो

जितक्रोधो

यथा

सिध्यति

तच्छृणु

शुचिः

शीलान्विताचारः

शुक्लवासा

जितेन्द्रियः

संस्कृतः

सर्व्वशास्त्रज्ञः

श्रद्दधानोऽनसूयकः

रूपवान्

शुभगो

दान्तः

सत्यवादी

जितेन्द्रियः

दानमानगृहीतश्च

कार्य्यो

भवति

वाचकः

अविलम्बमनायस्तमद्रुतं

धीरमूर्ज्जितम्

असंसक्ताक्षरपदं

रसभावसमन्वितम्

त्रिषष्टिवर्णसंयुक्तमष्टस्थानसमन्वितम्

वाचयेद्बाचकः

स्वस्थः

स्वासीनः

सुसमाहितः

नारायणं

नमस्कृत्य

नरञ्चैव

नरोत्तमम्

देवीं

स्वरस्वतीञ्चैव

ततो

जयमुदीरयेत्

ईदृशाद्वाचकाद्राजन्

!

शुत्वा

भारत

!

भारतम्

नियमस्थः

शुचिः

श्रोता

शृण्वन्

फलमश्नुते

पारणं

प्रथमं

प्राप्य

द्विजान्

कामैश्च

तर्पयन्

अग्निष्टोमस्य

यागस्य

फलं

वै

लभते

नरः

अप्सरोगणसङ्कीर्णं

विमानं

लभते

महत्

प्रहृष्टः

तु

देवैश्च

दिवं

याति

समाहितः

द्बितीयं

पारणं

प्राप्य

अतिरात्रफलं

लभेत्

सर्व्वरत्नमयं

दिव्यं

विमानमधिरोहति

दिव्यमाल्याम्बरधरो

दिव्यगन्धविभूषितः

दिव्याङ्गदधरो

नित्यं

देवलोके

महीयते

तृतीयं

पारणं

प्राप्य

द्वादशाहफलं

लभेत्

वसत्यमरङ्काशो

वर्षाण्ययुतशो

दिवि

चतुर्थे

वाजपेयस्य

पञ्चमे

द्विगुणं

फलम्

उदितादित्यसङ्काशं

ज्वलन्तमनलोपमम्

विमानं

विबुधैः

सार्द्धमारुह्य

दिवि

गच्छति

वर्षायुतानि

भवने

शक्रस्य

दिवि

मोदते

षष्ठे

द्बिगुणमस्तीह

सप्तमे

त्रिगुणं

फलम्

कैलासशिखराकारं

वैदूर्य्यमयवेदिकम्

परिक्षिप्तञ्च

बहुधा

मणिविद्रुमभूषितम्

विमानं

समधिष्ठाय

कामगं

साप्सरोगणम्

सर्व्वान्

लोकान्

विचरते

द्वितीय

इव

भास्करः

अष्टमे

राजसूयस्य

पारणे

लभते

फलम्

चन्द्रादयनिभं

रम्यं

विमानमधिरोहति

चन्द्ररश्मिप्रतीकाशैर्हयैर्युक्तं

मनोजवैः

सेव्यमानो

वरस्त्रीणां

चन्द्रात्

कान्ततरैर्म्मुखै

मेखलानां

निनादेन

नूपुराणाञ्च

निस्वनैः

अङ्के

परमनारीणां

सुखसुप्तो

विबुध्यते

नवमे

क्रतुराजस्य

वाजिमेधस्य

भारत

!

काञ्चनस्तम्भनिर्यहं

वैदूर्य्यकृतवेदिकम्

जाम्बूनदमयैर्द्दिव्यैर्गवाक्षैः

सर्व्वतो

वृतम्

सेवितं

चाप्सरःसङ्घैर्गन्धर्व्वैर्द्दिवि

चारिभिः

विमानं

समधिष्ठाय

श्रिया

परमया

ज्वलन्

दिव्यमाल्याम्बरधरो

दिव्यचन्दनरूषितः

मोदते

दैवतैः

सार्द्धं

दिवि

देव

इवापरः

दशमं

पारणं

प्राप्य

द्विजातीनभिवन्द्य

किङ्किणीजालनिर्घोषं

पताकाध्वजशोभितम्

वसुदेविकसंकाशं

वैदूर्य्यमणितोरणम्

हेमजालपरिक्षिप्तं

प्रबालबडभीमुखम्

गन्धर्व्वैर्गीतकुशलैरप्सरोभिश्च

शोभितम्

विमानं

सुकृतावासं

सुखेनैवोपपद्यते

मुकुटेनार्कवर्णेन

जाम्बू

नदविभूषिणा

दिव्यचन्दनदिग्धाङ्गो

दिव्यमाल्यविभूषितः

दिव्यान्

लोकान्

विचरति

दिव्यैर्भोगैः

सम-

न्वितः

विबुधानां

प्रसादेन

श्रिया

परमया

युतः

अथ

वर्षगणानेवं

स्वर्गलोके

महीयते

अथ

गन्धर्व्वसहितः

सहस्राण्येकविंशतिम्

पुरन्दरपुरे

रम्ये

शक्रेण

सह

मोदते

दिव्ययानविमानेषु

लोकेषु

विविधेषु

दिव्यनारीगणाकीर्णो

निवसत्यमरो

यथा

ततः

सूर्य्यस्य

भवने

चन्द्रस्य

भवने

तथा

शिवस्य

भवने

राजन्

!

विष्णोर्याति

सलोक-

ताम्

एवमेतन्महाराज

!

नात्र

कार्य्या

विचारणा

श्रद्दधानेन

वै

भाव्यमेवमाह

गुरुर्मम

*

लेखकस्थ

तु

दातव्यं

मनसा

यद्यदिच्छति

हस्त्यश्वरथयानानि

वाहनञ्च

विशेषतः

कटकं

कुण्डलञ्चैव

ब्रह्मसूत्रं

तथापरम्

वस्त्रञ्चैव

विचित्रञ्च

गन्धञ्चैव

विशेषतः

देववत्

पूजयेत्तन्तु

विष्णुलोकमवाप्नुयात्

*

अतः

परं

प्रवक्ष्यामि

यानि

देयानि

भारते

वाच्यमाने

तु

विप्रेभ्यो

राजन्

!

पर्व्वणि

पर्व्वणि

जातिं

देशञ्च

सत्त्वञ्च

माहात्म्यं

भरतर्षभ

!

धर्म्मवृत्तिञ्च

विज्ञाय

क्षत्त्रियाणां

नराधिप

!

स्वस्तिवाच्य

द्विजानादौ

ततः

कार्य्ये

प्रवर्त्तते

समाप्ते

पर्व्वणि

ततः

स्वशक्त्या

पूजयेत्

द्बिजान्

आदौ

तु

वाचकन्तत्र

वस्त्रगन्धसमन्वितम्

विधिवद्भोजयेद्राजन्

!

मधु

पायसमुत्तमम्

ततो

मूलफलप्रायं

पायसं

मधुसर्पिषा

आस्तीके

भोजयेद्राजन्

!

दद्याच्चैव

गुडौदनम्

अपूपैश्चैव

पूपैश्च

मोदकैश्च

समन्वितम्

सभापर्व्वणि

राजेन्द्र

!

हविष्यं

भोजयेद्

द्विजान्

आरण्यके

मूलफलैस्तर्पयेत्तु

द्बिजोत्तमान्

अरणीपर्व्व

चासाद्य

जलकुम्भान्

प्रदापयेत्

तर्पणानि

मुख्यानि

रम्यमूलफलानि

सर्व्वकामगुणोपेतं

विप्रेभ्योऽन्नं

प्रदापयेत्

विराटपर्व्वणि

तथा

वासांसि

विविधानि

उद्योगे

भरतश्रेष्ठ

!

सर्व्वकामगुणान्वितम्

भोजनं

भोजयेद्विप्रान्

गन्धमाल्यैरलङ्कृतान्

भीष्मपर्व्वणि

राजेन्द्र

!

दत्त्वा

यानमनुत्तमम्

ततः

सर्व्वगुणोपेतमन्नं

दद्यात्

सुसंस्कृतम्

द्रोणपर्व्वणि

विप्रेभ्यो

भोजनं

परमार्च्चितम्

शराश्च

देया

राजेन्द्र

!

चापान्यसिवरास्तथा

कर्णपर्व्वण्यपि

तथा

भोजनं

सार्व्वकामिकम्

विप्रेभ्यः

संस्कृतं

सम्यक्

दद्यात्

संयतमानसः

शल्यपर्व्वणि

राजेन्द्र

!

मोदकैः

सगुडौदनैः

अपूपैस्तर्पणैश्चैव

सर्व्वमन्नं

प्रदापयेत्

गदापर्व्वण्यपि

तथा

मुद्गमिश्रं

प्रदापयेत्

स्त्रीपर्व्वणि

तथा

रत्नैस्तर्पयेत्तु

द्बिजोत्तमान्

घृतौदनं

पुरस्ताच्च

ऐषीके

दापयेत्

पुनः

ततः

सर्व्वगुणोपेतमन्नं

दद्यात्

सुसंस्कृतम्

शान्तिपर्व्वण्यपि

तथा

हविष्यं

भोजयेद्

द्बिजान्

आश्वमेधिकमासाद्य

भोजनं

सार्व्वकामिकम्

तथाश्रमनिवासे

तु

हविष्यम्भोजयेत्

द्बिजान्

मौषले

सार्व्वगुणिकं

गन्धमाल्यानुलेपनम्

महाप्रास्थानिके

तद्वत्

सर्व्वकामगुणान्वितम्

स्वर्गपर्व्वण्यपि

तथा

हविष्यं

भोजयेद्द्विजान्

हरिवंशे

पर्व्वणि

पायसं

तत्र

भोजयेत्

पारणे

पारणे

राजन्

!

यथावद्भरतर्षभ

!

समाप्य

सर्व्वाः

प्रयतः

संहिताः

शास्त्र-

कोविदः

*

शुभे

देशे

निवेश्याथ

क्षौमवस्त्राभिसंवृताः

शुक्लाम्बरधरः

स्रग्वी

शुचिर्भूत्वा

स्वलङ्कृतः

अर्च्चयेत

यथान्यायं

गन्धमाल्यैः

पृथक्

पृथक्

संहितापुस्तकान्

राजन्

!

प्रयतः

सुसमा-

हितः

भक्ष्यैर्म्माल्यैश्च

पेयैश्च

कामैश्च

विविधैः

शुभैः

हिरण्यञ्च

सुवर्णञ्च

दक्षिणामथ

दापयेत्

देवताः

कीर्त्तयेत्

सर्व्वा

नरनारायणौ

तथा

ततो

गन्धैश्च

माल्यैश्च

स्वलंकृत्य

द्बिजोत्तमान्

तर्पयेद्विविधैः

कामैर्दानैश्चोच्चावचैस्तथा

अतिरात्रस्य

यज्ञस्य

फलं

प्राप्नोति

मानवः

प्राप्नुयाच्च

क्रतुफलं

तथा

पर्व्वणि

पर्व्वणि

वाचको

भरतश्रेष्ठ

!

व्यक्ताक्षरपदस्वरः

भविष्यं

श्रावयेद्बिद्वान्

भारतं

भरतर्षभ

!

भुक्तवत्सु

द्विजेन्द्रषु

यथावत्

संप्रदापयेत्

वाचकं

भरतश्रेष्ठ

!

भोजयित्वा

स्वलङ्कृतम्

वाचके

परितुष्टे

तु

शुभा

प्रीतिरनुत्तमा

ब्राह्मणेषु

तु

तुष्टेषु

प्रसन्नाः

सर्व्वदेवताः

*

ततो

हि

वरणं

कार्य्यं

द्विजानां

भरतर्षभ

!

सर्व्वकामैर्यथान्यायं

साधुभिश्च

पृथग्विधैः

इत्येष

विधिरुद्दिष्टो

मया

ते

द्विपदां

वर

!

श्रद्दधानेन

वै

भाव्यं

यन्मां

त्वं

परिपृच्छसि

भारतश्रवणाद्राज्ञा

पारणे

नृपोत्तम

!

सदा

यत्नवता

भाव्यं

श्रेयस्तु

परमिच्छता

*

भारतं

शृणुयान्नित्यं

भारतं

परिकीर्त्तयेत्

भारतं

भवने

यस्य

तस्य

हस्तगतो

जयः

भारतं

परमं

पुण्यं

भारते

विविधाः

कथाः

भारतं

सेव्यते

देवैर्भारतं

परमं

पदम्

भारतं

सर्व्वशास्त्राणामुत्तमं

भरतर्षभ

!

भारतात्

प्राप्यते

मोक्षस्तत्त्वमेतद्ब्रवीमि

ते

महाभारत्तमाख्यान

क्षितिं

गाञ्च

सरस्वतीम्

ब्राह्मणान्

केशवञ्चैव

कीर्त्तयन्नावसीदति

वेदे

रामायणे

पुण्ये

भारते

भरतर्षभ

!

आदौ

चान्ते

मध्ये

हरिः

सर्व्वत्र

गीयते

यत्र

विष्णुकथा

दिव्याः

श्रुतयश्च

सनातनाः

तच्छ्रोतव्यं

मनुष्येण

परं

पदमिहेच्छता

एतत्

पवित्रं

परममेतद्धर्म्मनिदर्शनम्

एतत्

सर्व्वगुणोपेतं

श्रोतव्यं

भूतिमिच्छता

॥”

इति

महाभारते

हरिवंशे

सर्व्वपर्व्वानुकीर्त्त-

नम्

*

त्रिषष्ठिवर्णसंयुक्तमित्यत्र

त्रिषष्टि-

वर्णाः

इति

ह्रस्वपञ्चकम्

इति

दीर्घपञ्चकम्

इति

प्लुतपञ्चकम्

दीर्घाः

प्लुतत्वेनापरचतुष्टयम्

अं

अः

+

पँ

इति

चत्वारः

इति

अच्संज्ञकौ

द्बौ

अनुनासिकश्चैकः

तथा

कादिमावसानाः

पञ्चविंशतिवर्णाः

अन्तःस्थाश्चत्वारः

उष्म-

चतुष्टयमिति

त्रिषष्टिः

इति

*

वर्णानां

किलाष्टौ

स्थानानि

भवन्ति

तानि

यथा,

“उरः

कण्ठः

शिरस्तालु

जिह्वादन्तौष्ठ-

नासिकाः

अष्टौ

स्थानानि

वर्णानां

ये

विदुस्ते

हि

पाठकाः

॥”

*

पारणं

यथा,

“भारतं

शतपर्व्वोक्तं

मुनिना

तत्त्वदर्शिना

पर्व्वभिर्द्दशभिश्चैषां

पर्व्वणां

पारणं

स्मृतम्

॥”

इति

विक्रमादित्यः

“द्यूतान्तं

प्रथमं

प्रोक्तं

द्बितीयं

वनवासिकम्

उद्योगान्तं

तृतीयन्तु

भीष्मान्तञ्च

तुरीयकम्

पञ्चमं

द्रोणपर्व्वान्तं

कर्णान्तं

पारणं

ततः

विशोकान्तं

सप्तमन्तु

शान्तिपर्व्वान्तमष्टमम्

नवमं

स्वर्गपर्व्वान्तमाश्चर्य्यान्तमतः

परम्

॥”

इति

भारतटीकायां

अर्ज्जुनमिश्रः

(अन्यत्सर्व्वं

भारतशब्दे

द्रष्टव्यम्

॥)

Vachaspatyam

महाभारत

पु०

न०

“चत्वारश्चैकतो

वेदा

भारतञ्चैवमेकतः

पुरा

किल

सुरैः

सर्वैः

समस्य

तुलया

धृतम्

चतुर्भ्यः

सरहस्येभ्यो

वेदेभ्योऽभ्यधिकं

यदा

तदा

प्रभृति

लोकेऽस्मिन्

महाभारतमुच्यते

महत्त्वात्

भारत-

त्वाच्च

महाभारतमुच्यते”

इत्युक्तलक्षणे

व्यासप्रणीते

लक्षश्लोकात्मके

ग्रन्थभेदे

भारतशब्दे

दृश्यम्

Capeller Germany

महाभारत

(mit

u.

ohne

आहव

o.

युद्ध)

der

große

Kampf

der

Bharata;

n.

(mit

u.

ohne

आख्यान्)

die

Erzählung

von

dems.

(das

große

Epos).