O twice-born, hear now the greatness of this ancient narrative. Even one who has mastered the four Vedas, their branches, and the Upaniṣads, if he does not know this story, is not truly wise. For Vyāsa, whose intellect is boundless, has declared this Mahābhārata to be the supreme treatise on wealth, the greatest treatise on righteousness, and a treatise on desire as well. Once one has heard this narrative, nothing else pleases the ear; just as, after hearing the melodious song of the man-cuckoo, the harsh cawing of a crow no longer delights. From this supreme history arise the insights and inspirations of poets, just as the three worlds arise from the five elements. Within the domain of this narrative, the ancient Purāṇa itself finds a place, just as the fourfold types of beings dwell within the vastness of the sky. This narrative is the very foundation for all actions and qualities, just as the mind directs the activities of all the senses. Without reliance on this story, no other tales exist on earth, just as the body cannot be sustained without food and breath. All poets depend on this narrative, just as servants seeking advancement depend on a noble lord. Yet, poets cannot fully distinguish the depth of this epic, just as the three other āśramas cannot surpass the householder among the virtuous. Therefore, may your minds always be devoted to dharma, for dharma alone is the true companion when one departs for the next world. Wealth and women, however skillfully served, never offer completeness or stability. The Mahābhārata, immeasurable, auspicious, pure, and destroyer of sin, which emerged from the lips of Dvaipāyana—whoever comprehends it as it is recited, what need has he for the holy waters of Puṣkara? Whatever sins a brāhmaṇa commits by day through his senses, by reciting the Mahābhārata, he is freed by evening twilight. And whatever sins he commits at night, by deed, mind, or speech, by reciting the Mahābhārata, he is freed by the morning twilight. He who gives a hundred cows with golden horns to a learned brāhmaṇa versed in the Vedas, and he who listens daily to the sacred tale of the Bhārata—both attain equal merit. This supreme, great narrative, vast with its collection of parvas, brings happiness to those who hear it at the outset, just as a raft enables one to cross the wide, salty sea. Now, in the forest, the Purāṇika, having completed his work with the Purāṇa, joined his palms and spoke: "I have told the entire story of Uttanka, which was recounted at Janamejaya's snake sacrifice as a secondary episode. What do you wish to hear next? What shall I narrate?" To him, the eager listeners replied, "We shall speak to you, O Raumaharṣaṇa, and you will answer us; let us, eager to listen, engage in the narration together." There, the venerable family head, Śaunaka, sat near the fire sanctuary and said, "Because this is a long sacrificial session, there is time to hear all the stories." Śaunaka was learned in the divine tales of gods and asuras, and knew all the stories of humans, serpents, and gandharvas. In this assembly, this wise, steadfast, and twice-born family head was a teacher in both the scriptures and the forest tradition. He spoke truth, was devoted to self-restraint, ascetic, and firm in his vows; honored by all, he was to be awaited. "When the teacher is seated in the highly revered seat," they said, "then you shall speak whatever he, O best of twice-born, asks you." "So be it," replied Sauti. "When that great-souled teacher was seated, I will recount the sacred stories of various kinds that he asked about." When the foremost of Brahmins had performed all his prescribed duties—satisfying the gods with offerings, the ancestors with water, and the sages with words—he departed. There, where the Brahmarshis and Siddhas, steadfast in their vows, sat comfortably, having gathered at the sacrificial place, Sauti sat before them. When the officiating priests and the members of the assembly were seated, the householder too took his seat. Then Śaunaka spoke these words: "O dear one, your father once studied the entire Purāṇa in former times, and all the Mahābhārata from Kṛṣṇa Dvaipāyana; I hope you too have studied all that, O son of Romaharṣaṇa. For in the Purāṇa are told divine stories and the ancient lineages of the wise, which we have heard before from your father. Among those, I wish first to hear of the lineage of Bhrigu; tell us this story, for we are blessed to listen to you." Sauti replied, "What was once properly studied by the best and most noble Brahmins, by the foremost sage Vaiśampāyana and others, and as it was told by them—and what was thoroughly learned by my father, I too have studied just as well. Now listen to that which was honored by the gods, Indra, the seers, and the Maruts. The illustrious Bhrigu lineage, honored by the gods, O descendant of Bhrigu, I will now recount to you, O great sage, the ancient Bhrigu line. I will relate it properly, as it is connected with the Purāṇas: the great sage Bhrigu, the blessed one, was created by Brahmā, the self-born. It is said that he was born at the sacrifice of Varuṇa, from fire. Bhrigu's beloved son was the Bhārgava named Chyavana. Chyavana's heir was Pramati, righteous in conduct; and Pramati's son, born of Ghṛtācī, was named Ruru. Ruru's son was born, Śaunaka, master of the Vedas, righteous in soul, your forefather, born of Pramadvarā. He was an ascetic, renowned, learned, foremost knower of Brahman, righteous, truthful, self-restrained, and moderate in eating. O son of Sūta, as the great-souled Bhārgava's transformation into Chyavana is well known, tell me of that as I ask. Bhrigu's beloved wife, famed as Pulomā, bore a child conceived from Bhrigu's seed. When that embryo had arisen in Pulomā, the illustrious Bhrigu, steadfast in his vows, was with his virtuous and faithful wife at the proper time.