gītā, is recited to the hero Arjuna, who hesitates to advance and fight against his kin. Hence the Mahābhārata claims to be not only a heroic poem (kāvya), but a compendium teaching, in accordance with the Veda, the fourfold end of human existence (spiritual merit, wealth, pleasure, and salvation), a smṛiti or work of sacred tradition, which expounds the whole duty of man, and is intended for the religious instruction of all Hindus. Thus, in one (I. lxii. 35) of many similar passages, it makes the statement about itself that "this collection of all sacred texts, in which the greatness of cows and Brahmans is exalted, must be listened to by virtuous-minded men." Its title, Kārshṇa Veda, or "Veda of Kṛishṇa" (a form of Vishṇu), the occurrence of a famous invocation of Nārāyaṇa and Nara (names of Vishṇu) and Sarasvatī (Vishṇu's wife) at the beginning of each of its larger sections, and the prevalence of Vishnuite doctrines throughout the work, prove it to have been a smṛiti of the ancient Vishnuite sect of the Bhāgavatas.
Thus it is clear that the Mahābhārata in its present shape contains an epic nucleus, that it favours the worship of Vishṇu, and that it has become a comprehensive didactic work. We further find in Book I. the direct statements that the poem at one time contained 24,000 çlokas before the episodes (upākhyāna) were added, that it originally consisted of only 8800 çlokas, and that it has three beginnings. These data render it probable that the epic underwent three stages of development from the time it first assumed definite shape; and this conclusion is corroborated by various internal and external arguments.
There can be little doubt that the original kernel of
