The introduction

To possess the details and the abridgement. Some read the Bharata

beginning with the initial mantra (invocation), others with the story of

Astika, others with Uparichara, while some Brahmanas study the whole.

Men of learning display their various knowledge of the institutes in

commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.

The son of Satyavati having, by penance and meditation, analysed

the eternal Veda, afterwards composed this holy history, when that

learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, off-

spring of Parasara, had finished this greatest of narrations, he began

to consider how he might teach it to his disciples. And the possessor of

the six attributes, Brahma, the world's preceptor, knowing of the

anxiety of the Rishi Dwaipayana, came in person to the place where

the latter was, for gratifying the saint, and benefiting the people.

And when Vyasa, surrounded by all the tribes of Munis, saw him, he

was surprised ; and, standing with joined palms, he bowed and ordered

a seat to be brought. And Vyasa having gone round him who is called

Hiranyagarbha seated on that distinguished seat stood near it ; and

being commanded by Brahma Parameshthi, he sat down near the seat, full

of affection and smiling in joy. Then the greatly glorious Vyasa, address-

ing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath

been composed which is greatly respected. The mystery of the Veda,

and what other subjects have been explained by me ; the various

rituals of the Upanishads with the Angas ; the compilation of the

Puranas and history formed by me and named after the three divisions

of time, past, present, and future ; the determination of the nature of decay, fear, disease, existence, and non-existence ; a description

of creeds and of the various modes of life ; rule for the four castes,

and the import of all the Puranas ; an account of asceticism and of the

duties of a religious student ; the dimensions of the sun and moon, the

planets, constellations, and stars, together with the duration of the

four ages ; the Rik, Sama and Yajur Vedas ; also the Adhyatma ; the

sciences called Nyaya, Orthoepy and Treatment of diseases ; charity

and Pasupatadharma ; birth celestial and human, for particular pur-

poses ; also a description of places of pilgrimage and other holy places of

rivers, mountains, forests, the ocean, of heavenly cities and the kalpas ; the art of war ; the different kinds of nations and languages : the 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, 1 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, then 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 I be thou the writer of the Bharata which

I have formed in my imagination, and which I am about to repeat

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