महाभारत
mahAbhArata
महाभारत
n.
(-तं)
Name
of
the
great
epic
which
details
the
history
of
the
sons
of
DHRITARĀSTRA
and
PĀNDU.
महाभारत
s.
(±आहव
or
युद्ध)
the
great
war
of
the
Bharatas;
n.
(±आख्यान)
the
great
narrative
of
the
war
of
the
Bh.
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.
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
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.
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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
vā
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.
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
स
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
१
पर्व्वणि
अनुक्रमणिका-
ध्यायः
॥
*
॥
तत्र
शतपर्व्वाणि
तेष्वष्टादश
मुख्यानि
यथा,
—
“आदिसभाविपिनानि
विराट-
प्रोद्यमभीष्मगुरूणि
च
कर्णः
।
शल्यकसौप्तिकपर्व्व
तथा
स्त्री-
शान्त्यनुशास्तितुरङ्गममेधाः
॥
आश्रममौषलयानिकनाकाः
पर्व्वणि
पर्व्वणि
नाम
विशेषाः
॥
इति
भारतटीका
॥
*
॥
हरिवंशसहितोनविंशतिपर्व्वणामन्तर्गतशत-
पर्व्वविभागस्तेषामध्यायश्लोकसंख्या
च
यथा,
—
१
आदिपर्व्वणि
१९
पर्व्वाणि
२२७
अध्यायाः
८९८४
श्लोकाः
॥
२
सभापर्व्वणि
९
पर्व्वाणि
७८
अध्यायाः
२५११
श्लोकाः
॥
३
आरण्यक-
पर्व्वणि
१६
पर्व्वाणि
२६९
अध्यायाः
११६६४
श्लोकाः
॥
४
विराटपर्व्वणि
४
पर्व्वाणि
६७
अध्यायाः
२०५०
श्लोकाः
॥
५
उद्योगपर्व्वणि
११
पर्व्वाणि
१८६
अध्यायाः
६६२८
श्लोकाः
॥
६
भीष्मपर्व्वणि
५
पर्व्वाणि
११७
अध्यायाः
५८८४
श्लोकाः
॥
७
द्रोणपर्व्वणि
८
पर्व्वाणि
१७०
अध्यायाः
९९०९
श्लोकाः
॥
८
कर्णपर्व्वणि
१
पर्व्व
६९
अध्यायाः
४९६४
श्लोकाः
॥
९
शल्य-
पर्व्वणि
४
पर्व्वाणि
५९
अध्यायाः
३२२०
श्लोकाः
॥
१०
सौप्तिकपर्व्वणि
३
पर्व्वाणि
१८
अध्यायाः
८७०
श्लोकाः
॥
११
स्त्रीपर्व्वणि
५
पर्व्वाणि
२७
अध्यायाः
७७५
श्लोकाः
॥
१२
शान्तिपर्व्वणि
४
पर्व्वाणि
३३९
अध्यायाः
१४७३२
श्लोकाः
॥
१३
अनुशासनपर्व्वणि
१
पर्व्व
१४६
अध्यायाः
८०००
श्लोकाः
॥
१४
अश्वमेध-
पर्व्वणि
२
पर्व्वणी
१०३
अध्यायाः
३३२०
श्लोकाः
॥
१५
आश्रमवासपर्व्वणि
३
पर्व्वाणि
४२
अध्यायाः
१५०६
श्लोकाः
॥
१६
मौषल-
पर्व्वणि
१
पर्व्व
८
अध्यायाः
३००
श्लोकाः
॥
१७
महाप्रास्थानिकपर्व्वणि
१
पर्व्व
३
अध्यायाः
३२०
श्लोकाः
॥
१८
स्वर्गपर्व्वणि
१
पर्व्व
५
अध्यायाः
२००
श्लोकाः
।
१९
हरिवंशे
आश्चर्य्य-
पर्व्वणि
१
पर्व्व
२४४
अध्यायाः
१२०००
श्लोकाः
॥
हरिवंशे
भविष्यपौष्करप्रादुर्भावे
१
पर्व्व
११२
अध्यायाः
३४४८
श्लोकाः
॥
इति
महाभारते
आदिपर्व्वणि
पर्व्वसंग्रहनामकः
२
अध्यायः
॥
*
॥
तच्छ्रवणविध्यादि
यथा,
—
जनमेजय
उवाच
।
“भगवन्
!
केन
विधिना
श्रोतव्यं
भारतं
बुधैः
।
फलं
किं
के
च
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
च
भारत
!
॥
तेषां
श्राद्धानि
देयानि
श्रुत्वा
भारत
!
भारतम्
।
ब्राह्मणेभ्यो
यथाशक्त्या
भक्त्या
च
भरतर्षभ
!
॥
महादानानि
देयानि
रत्नानि
विविधानि
च
।
गावः
कांस्योपदोहाश्च
कन्याश्चैव
स्वलङ्कृताः
॥
सर्व्वकामगुणोपेता
यानानि
विविधानि
च
।
भवनानि
विचित्राणि
भूमिर्व्वासांसि
काञ्चनम्
॥
वाहनानि
च
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
स
फलमश्नुते
॥
पारणं
प्रथमं
प्राप्य
द्विजान्
कामैश्च
तर्पयन्
।
अग्निष्टोमस्य
यागस्य
फलं
वै
लभते
नरः
॥
अप्सरोगणसङ्कीर्णं
विमानं
लभते
महत्
।
प्रहृष्टः
स
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
च
।
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
च
।
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
च
मुख्यानि
रम्यमूलफलानि
च
॥
सर्व्वकामगुणोपेतं
विप्रेभ्योऽन्नं
प्रदापयेत्
।
विराटपर्व्वणि
तथा
वासांसि
विविधानि
च
॥
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
च
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
च
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
च
मध्ये
च
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
।
अ
इ
उ
ऋ
ऌ
इति
ह्रस्वपञ्चकम्
।
आ
ई
ऊ
ॠ
ॡ
इति
दीर्घपञ्चकम्
।
आ
ई
ऊ
ऋ
ॡ
इति
प्लुतपञ्चकम्
।
ए
ओ
ऐ
औ
च
दीर्घाः
।
प्लुतत्वेनापरचतुष्टयम्
।
अं
अः
क
+
पँ
इति
चत्वारः
।
ॠ
ॡ
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
च
भारतटीकायां
अर्ज्जुनमिश्रः
॥
(अन्यत्सर्व्वं
भारतशब्दे
द्रष्टव्यम्
॥)
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
।
महाभारत
(mit
u.
ohne
आहव
o.
युद्ध)
der
große
Kampf
der
Bharata;
n.
(mit
u.
ohne
आख्यान्)
die
Erzählung
von
dems.
(das
große
Epos).