^pi-i OF ?

mce}^

H 28 1918
%

Srctioa . A3K 6 1
V
\ a V\ (xb

THE MAHABHARATA
07

laiSHNA-DWAIPAYANA TYASA

TRANSLATED ^KW P»«^ OF

lUT*

cS
IKOLISH PSOSB

PublUhed and disitributed thiejly graiU

BT

PRATiPA CHANDRA RiT, c. i. E.

AgWA31EDHA PARVA,

calcutta :

bharata press.
K©. 1, Raja Gooroo Dass' Stkeet.

1891

( Tkt right •/ itanilati0n it fnrv$d. )

 NOTICE.

Through the grace of Hari who never abandons those that

humbly invoke his aid, I have at last completed the Anu-
casana Parvan. Of the eighteen Parvans of the Mahabharata,
the Anu^asana forms the thirteenth, and is the third in extent,

being slightly less than the Vana, From beginning to end, the

Anu(jasana is didactic in its character. The duties of men in

various stations of life have been declared by Bhishma in answer

to the successive questions of Yudhishthira. Of those duties,

gift has been declared to be one of the foremost. Accordingly,

the merits, as understood in ancient India, of the diverse

kinds of gift have been laid down most elaborately. Many

things occurring in this Parvan may appear as quaint to

Western readers. But it should always be remembered that

those ideas, however quaint, are still cherished by a very large

section of the people of India. The very gifts are regarded

by them to be meritorious, and are, accordingly, made under

nearly the very same formalities.
The literary difficulties which the Anu^asana presents,

though slightly less than those presented by the Canti, are

still very great. Both the Bengali versions have been executed
carelessly. The gloss of Nilakantha, as usual, is clear. There
are verses in the Anu^asana which, if not exactly cruces, are

at least very nearly so, considerable labour and reflection

being necessary to get at their meaning. The aid offorded by

Nilakantha in such places is simply invaluable. The English
version of the Anugasana has been, for the most part based
upon Nilakantha's gloss. In only a few instances has the
translator differed from that Commentator.
The completion of the Anugasana has brought my task to

a point such that six or seven more fascicules are necessary for

bringing my labours to their termination. Those seven fasci-

cules will cost, including all contingent charges, about Rs.

10,000 in all. How to provide for this amount has made me

exceedingly anxious. If I had health and strength as before,

I would not have been at all anxious. Unfortunately for myself,

for about two years I have been ill, very ill. For more than
six months I have been entirely prostrated. I am so reduced
 ( 2 >

that my nearest friends are unable to readily recognise me.

I have tried every sort of treatment without any benefit. The
presentiment that I would be spared till at least the comple-
tion of my task has disappeared. I cannot expect to see the
end, although that end is so near. For all that, I resign my-
self to the will of Hari most cheerfully, fully convinced that
whatever He does is always for the best. Others may call it

superstition, but there is a belief in this country that amongst

those who labour on the Mahabharata very few succeed in
attaining to the termination of their labours. This belief has
sometimes forced itself upon me. The consolation, however,
that is attached to it is, that the ceaseless contemplation of
Hari's glory dispels the effect of all transgressions and calls

away the person from a world of woe to one of uninterrupted

bliss.

The difficulties of the A(;wamedha Parvan are very great.

They are scarcely less than those of the Canti. The A^wa-
medha contains the Anugita. Arjuna, unto whom on the
eve of battle, Krishna had in kindness communicated the
soul-ennobling instructions contained in the Gita, had, in
course of the battle, forgotten those truths. He asked
Krishna to repeat them in his hearing. Krishna, however,
•without repeating the words he had used on that occasion, for
he had uttered them under Toga or inspiration, communicated
to him the same truths in different language. He recited to
Arjuna the discourse of a Brahmana he had heard while at
Dwarika. These sections of the A^wamedha, therefore, are
called Anugita or Brahmanagita. That able scholar whose
death we all lament, viz., Kaginafch Tryambak Telang, trans-
lated these sections of the Agwamedlia for Professor Max
Muller's Sacred Books of the East. That version occurs in
the eighth volume of the series. Like the other works of
that eminent scholar, the English version of the Anugita is

characterised by many excellencies. Besides being closely

literal, the notes with which it has been enriched, has enhanc-
ed its value. The text from which Telang's version has been
made is that of Arjuna Misra. He has generally discarded
the authority of Nilakantha. To this one objection can be
 ( s )

taken. Arjuna Misra, in many instances, has corrected the

text at his own will. It is in this way that many difficulties

have been got rid of by him. The readings of Arjuna Misra

are unsupported by extant manuscripts. Without at all pre-
tending to pronounce an opinion on the relative superiority of
the two commentators in point of learning and penetration,
it may be fairly observed that Nilakantha always prefers to
take the text as it is, without seeking to correct it.

As this is, in all probability, my last word to the public,

for I have no hope of appearing again after the completion

of the A(jwamedha, I beg, in this place, to express my
gratitude to my numerous friends and patrons who have, from
the beginning, favoured me with their support. I have named
them in the notice which was issued with the Eighty-third
fascicule. As I have very little to add to what I said on that
occasion, I wish to reproduce these words of mine with slight

verbal alterations.
'I must take this opportunity for expressing my deep grati-
tude to those eminent personages through whose aid, counsel,

and sympathy I have been able to prosecute so much of my task.

Foremost among all, my gratitude is due to my Gracious and
August Sovereign, the Queen-Empress of India, the success of

every righteous enterprise being directly due to the virtues of the

* * *
Sovereign, under Providence.
Some years ago I received permission to lay before Her
Majesty, for her gracious acceptance, a copy of the English
translation. I have always considered that acceptance as
at once a reward and an auspicious omen. Next to my
Sovereign, among Oriental scholars and savants I must say
that to Professor Max Muller I stand very much indebted for
the preliminary arrangements I was able to make for bring-
ing out the translation. He favored me with a specimen
translation which he had copied with his own hand many
years ago and had kept by him for future use. That specimen
proved to be of great use to me. It served to point out the

way in which a literal translation might be made without for-

getting the claims of ease and elegance. Next to Professor

Max Muller, my obligations are due to Dr. Host, the learned

 ( 4 )

Librarian of the India Office. His letter to me written under

the direction of the then Secretary of State for India, viz., the
Marquis of Hartington, had first suggested to me the idea of
an English translation of the Mahabharata. From the very
beginning, Dr. Rost has been my kindest of friends. His
sympathy and advice have been, at important junctures during
the last ten years, simply invaluable. When depressed by dis-
couraging circumstances, a letter from Dr. Rost, breathing words
of hearty encouragement and kindness, has instantly filled me
with hope, dispersing the mists of doubt and the darkness of
despair from before my To Monsrs. A. Barth and St.
eyes.

Hilaire of Paris and Professor Jacobi of Germany, my obliga-

tions have been very great. They too have supported me with
their sympathy and done all in their power for bringing the
work to the notice of European scholars. I owe it to the exer-
tions of Monsrs. Barth and St. Hilaire that the French Govern-
ment went out of its way and ordered a grant to me of 900
Francs, for that Government does not make grants to foreign
publications, especially to publications before completion. In
Americamy obligations are due to a host of friends foremost
among whom are Mr. William E. Coleman of San-Francisco.
California, Professor Lanman, the Vice-President of the Ame-
rican Oriental Society, Professor J. W. Reese of Maryland,
America, Professor Maurice Bloomfield of Hopkins' University,.
and Mr. B. Witton of Hamilton, Canada. That the work has
been known in America has been entirely due to the exertions
of these gentlemen. Their sympathy has been of the highest

value to me. Speaking of India, my obligations are due to

Sir Stuart Bayley, Sir A. Colvin, General Stewart, Lord Roberts,

Sir Charles Aitichison, Sir Mortimer Durand, Dr. W. W.
Hunter, Mr. C. P. Hbert, Sir A. Scoble, Sir Lepel Griffin, Sir
Ware Edgar, the Marquis of Ripon,
Charles Elliott, Sir John
the Marquis of Dufferin and Ava, Sir Donald Mackenzie Wal-
lace, and Sir Alfred Croft. With the single exception of Sir
Charles Elliott and Sir Alfred Croft, all the others have left

India for good. * * Without the assistance, freely

rendered, of all these eminent officials, I could never have

done even a fourth of what I have been able to accomplish.
 ( 5 )

The officials I have named have been the soul of the enterprise.
Whatever aid the work has received from the Government, has
been due to the kind efforts of Sir Steuart Bayley, Sir A,
Colvin, Sir Charles Aitichison, Sir A. Scoble, and the Mar-
quis of Dufferin and Ava.
Besides these eminent officials I have derived considerable
help from many of the princes and chiefs of India. My greatful
acknowledgments are due to His Highness the Nizam and His
Highness the ruler of Mysore for their princely donations. The
Nizam is a Mahomedan prince. Any contribution coming from
him in aid of a work like the Mahabharata could not but
indicate His Highness's enlightened sympathy for literature in
general, irrespective of the nation or the creed which that
literature represents. No native State possesses Ministers more
enlightened than that ruled over by His Highness the Nizam.
So jlong also as an officer like Nawab Sayyed Ali Bilgrami
is about the person of His Highness, ready to offer advice
when advice is sought, the reputation of His Highness must
go on continually increasing.
To the Editors of the Indian Newspapers my thanks are
due for the encouragement they have uniformly afforded me in
the prosecution of the work. Amongst my own countrymen
I have obtained the greatest measure of sympathy from Dr.
Sambhu C. Mookerjee, the brilliant Editor of "Reis & Rayyet,"
Babu Narendra Nath Sen, the Editor of the "Indian Mirror,"
and Babu Krishtodass Pal and, after him, Babu Rajkumar
Sarvadhikari, of the "Hindoo Patriot." Babu Sishir Kumar
Ghose also, of the "Amrita Bazar Patrika," has done much to
encourage me. Amongst the organs of the European com-
munity in India, I have derived the greatest support from the
"Englishman," the "Indian Daily News," and the "Satesman
and Friend of India." The late Mr. Robert Knight (of the
"Statesman") always used to take an interest in the work and
favored me with numerous introductions to eminent men all

over India. He spared no opportunity to bring the work to

the notice of persons likely to help it pecuniarily. It is en tire-

ly owing to Mr. J. O. B. Saunders, again, of the "English-

man" that the work first succeeded in receiving the attention
 ( 6 )

of the Government of Bengal, which was followed by that

substantial patronage with which Sir Rivers Thompson favor-
ed it. The Pioneer and the Civil <& Military Gazette also
have helped greatly.'

Since uttering the above words, death has taken away Dr.
Sambhu C. Mookerjee. The loss has been a public calamity.
The sterling merits of the great Brahmana publicist require
no words of mine to bring them out. I wish, on the present
occasion, to add that, during the last year, my obligations to
Sir Charles Elliott have been very much enhanced by his
graceful act of allowing me
draw the additional grant of
to
Rs. 1,000 which had been made by the Bengal Government
sometime ago but which, at the time it was sanctioned, was
directed to be drawn upon completion of my enterprise. See-
ing my difficulties, Sir Charles Elliott was pleased to place
that amount under my immediate disposal.

With these words I make my respectful bow to the public,

convinced that if it pleases my Maker to take me away before
the 6 or 7 fascicules that would complete the work are out, my
countrymen, among whom I count many sincere friends and
patrons, will not permit the publication to be suspended at a
stage so near termination. In my will I have directed that
whatever I may leave behind shall be devoted to the work.
That, however, is very little. Would it were sufficient for the

purpose !

At the request of my friends and patrons and of many

readers of the Mahabharata in foreign countries, I append to
this fascicule a likeness of mine. I Avould not have complied

with the request, prompted though it has been by kindness

alone, but for the belief that this is my last appearance before
them.

1, Rajah^Gooroo Dass' Street,

Calcutta, y PEATAP CHANDRA ROY, c. i. i.

December 31st, 1894. }

!«>••> •
-m$mmfm'

BABU PROTAP CHANDRA RAI, CLE,

 THE MAHABHARATA.
ACWAMEDHA PARVA.

Section I.

(Agivamedhika Parva.)
Having bowed down unto Ndrayana, and Nara the fore-
most of male beings, and unto the goddess Saraswati, must
the word Jaya be uttered.

Vai9ampayana said,
—"After the king Dhritarashtra had
offered libations of water (unto the manes of Bhishma), the
mighty-armed* Yudhishthira, with his senses bewildered, plac-
ing the former in his front, ascended the banks (of the river),
his eyes suffused with tears, and dropt down on the bank of the
Ganga like an elephant pierced by the hunter.^"- Then, incited
by Krishna, Bhiraa took him up sinking. 'This must not be so,*

said Krishna, the grinder of hostile hosts.^ The Pandavas, king,

saw Yudhishthira, the son of Dharma, troubled and lying on the
ground, and also sighing again and again.* And seeing the king
despondent and feeble, the Pandavas, overwhelmed with grief, sat

down, surrounding him,® And endowed with high intelligence,

and having the sight of wisdom, king Dhritarashtra, exceed-
ingly afflicted with grief for his sons, addressed the monarch,
sayihg,
—'Rise up, thou tiger among the Kurus.® Do thou
now attend to thy duties. O Kunti's son, thou hast conquered
this Earth according to the usage of the Kshatriyas.^ Do
thou now, lord of men, enjoy her with thy brothers and
friends. O foremost of the righteous, I do not see why thou
shouldst grieve. lord of the Earth, having lost a hundred
sons like unto riches obtained in a dream, it is Gandhari and

* 'Mahavahu' occurs twice in this passage. One of the epithets is

left out ou the score of redundancy. —T.

 —
"2 MAHABHARATAi lAgwamedUJca

I, who should mourn.® Not having listened to the pregnant

•words of the high-souled Vidura, who sought our welfare, I, of

perverse senses, (now) repent,^ The virtuous Vidura, endowed

with divine insight, had told me,
—'Thy race will meet with
annihilation owing to the transgressions of Duryodhana.^** O
king, if thou wish for the weal of thy line, act up to my advice.

Cast off this wicked-minded monarch, Suyodhana," and let not

either Kama or Cakuni by any means see him. Their gambling
too do thou, without making any fuss, suppress,^^ and anoint
the righteous king Yudhishthira. That one of subdued senses
will righteously govern the Earth.-'^ If thou wouldst not have
king Yudhishthira, son of Kunti, then, monarch, do thou,
performing a sacrifice, thyself take charge of the kingdom,^*
and regarding all creatures with an even eye, lord of men,
do thou let thy kinsmen, thou advancer of thy kindred, subsist
on thy bount}^^'.^^ — When, Kunti's son, the far-sighted Vidura
said this, fool that I was, I followed the wicked Duryodhana.^®
Having turned a deaf ear to the sweet speech of that sedate
one, I have obtained this mighty sorrow as a consequence, and
have been plunged in an ocean of woe.^^ Behold thy old father
and mother, O king, plunged in misery. But, master of
"^^
men, I find no occasion for thy grief.'

Section II.

Vai^ampayana said,
—"Thus addressed by the intelligent

king Dhritarashtra, Yudhishthira, possessed of understanding,

became calm. And then Ke9ava (Krishna) accosted him :^

'If a person indulges excessively in sorrow for his departed fore-

fathers, he grieves them.^ (Therefore, banishing grief ), do thou

(now) celebrate many a sacrifice with suitable presents to
the priests ; and do thou gratify the gods with Soma liquor, and
the manes of thy fore-fathers, with their due food and drink.^
Do thou also gratify thy guests with meat and drink and the
destitute with gifts commensurate with their desires. A person
of thy high intelligence should not bear himself thus.* What
ought to be known, hath been known by thee ; what ought to

be done, hath also been performed. And thou hast heard the
 Farva.] acwamedha parva." 3;t

duties of the Kshatriyas, recited by Bhishma, the son of Bhagi-

rathi, by Krishna Dvvaipayana, Narada and Vidura.^ There-
fore thou shouldst not walk the way of the stupid ; but pursu-
ing the course of thy forefathers, sustain the burthen (of the
empire).^ It meet that a Kshatriya should attain heaven
is

for certain by his (own) renown. Of heroes, those that came

to be slain never shall have to turn away (from the celestial
regions)/ Renounce thy grief, mighty sovereign. Verily,
what hath happened was destined to happen so. Thou canst
in no wise see those that have been slain in this war.^ — Having
said unto Yudhishthira, prince of the pious, the high-
this

spirited Govinda paused and Yudhishthira answered him thus.®

;

'0 Govinda, full well do I know thy fondness for me. Thou
hast ever favoured me with thy love and thy friendship.^^
And, holder of the mace and the discus, O scion of Yadu's
race, glorious one, if (now) with a pleased mind thou dost
permit me to go to the ascetic's retreat in the woods, then thou

wouldst compass what is highly desired by me.^^ Peace find I

none after having slain my grand-father, and that foremost of
men, Kama, who never fled from the field of battle.^^ Do thou,
Janarddana, so order that I may be freed from this} heinous
sin and that my mind may be purified.^^ As Pritha's son was
speaking thus, the highly-energetic Vyasa, cognisant of the
duties of life, soothing him, spoke these excellent words.^* My
child, thy mind is not yet calmed ; and therefore thou art again
stupefied by a childish sentiment. And wherefore, child, do
we over and over again scatter our speech to the winds ?^^

Thou knowest the duties of the Kshatriyas, who live by warfare.

A king that hath performed his proper part should not suffer
himself to be overwhelmed by sorrow.^^ Thou hast faithfully
listened to the entire doctrine of salvation ; and I have re-
peatedly removed thy misgivings arising out of desire.^^ But
not paying due heed to what I have unfolded, thou of perverse
understaiiding hast doubtless forgotten it clean. Be it not so.

Such ignorance is not worthy of thee.-^^ sinless one, thou

knowest all kinds of expiation ;
and thou hast also heard of the
virtues of kings, as well as the merits of gifts.^^ Wherefore
then, Bharata, acquainted with every morality and versed
4 MAHABiiARATA. [A gimmedhilco,

in all the Igamas, art thou overwhelmed (with grief ) as if

""*'
from ignorance V

Section III.

"Vyasa said,
—'0 Yudhishthira, thy wisdom, I conceive, is

not adequate. None doth any act by virtue of his own

power.* It is God who engageth him in acts good or bad,
O bestower of honor. Where then is the room for repen-
tance ?^ Thou deemest thyself as having perpetrated impious
acts. Do thou, therefore, Bharata, hearken as to the way in
which sin may be removed.^ Yudhishthira, those that com-
mit sins, can always free themselves from them through pen-
ance, sacrifice and gifts.* O king, foremost of men, sinful

people are purified by sacrifice, austerities and charity.^ The

high-souled celestials and Asuras perform sacrifices for securing
religious merit ; and therefore sacrifices are of supreme im-
portance.'' It is through sacrifices that the high-souled celes-

tials had waxed so wondrously powerful ; and having celebrated

rites did they vanquish the Danavas.^ Do thou, O Yudhish-
thira, prepare for the Rajasuya, and the horse-sacrifice, as well

as, Bharata, for the Sarvamedha and the Naramedha.*^ And

even as Da^aratha's son, Rama, or as Dushmanta's and Cakun-
tala's son, thy ancestor, the lord of the Earth, the exceedingly
puissant king Bharata, had done, do thou agreeably to the
ordinance celebrate the Horse-sacrifice with Dakshinas.^"-^**
Yudhishthira replied :
—'Beyond a doubt, the Horse-sacrifice

purifieth princes. But I have a purpose of which it behooveth

thee to hear.** Having caused this huge carnage of kindred,
I cannot, best of the regenerate ones, dispense gifts even on
a small scale; I have no wealth to give.*- Nor can I for wealth

solicit these juvenile sons of kings, staying in sorry plight,

with their wounds yet green, and undergoing suffering.*^ How,

O foremost of twice-born ones, having myself destroyed the
Earth, can I, overcome by sorrow, levy dues for celebrating a

* /. e., human sacrifice. From this it appears that the sacrifice of

human beings was in vogue at the time. —T.

Parva.] acwamedha parva. 6

sacrifice ?^* Through Duryodhana's fault, best of ascetics,

the kings of the Earth have met with destruction, and we have
reaped ignominy.^^ For wealth Duryodhana hath wasted the
Earth ; and the treasury of that wicked-minded son of Dhrita-
rashtra is empty.^^ (In this sacrifice), the Earth is the Dak-
shina ; this is the rule that is prescribed in the first instance.

The usual reversal of this rule, though sanctioned, is observed

by the learned as such.^'^ Nor, ascetic, do I like to have a
substitute (for this process). In this matter, reverend sir, it

behooveth thee to favor me with thy counsel'.^*^ Thus address-

ed by Pritha's son, Krishna Dwaipayana, reflecting for a while,
spoke unto the righteous king,^^ 'This treasury, (now) exhaust-
ed, shall be full. son of Pritha, in the mountain Himavan
(Himalaya) there is gold which had been left behind by Brah-
manas at the sacrifice of the high-souled Marutta'.*"""^^ Yu-
dhishthira asked : 'How in that sacrifice celebrated by Marutta
was so much gold amassed ? And, foremost of speakers, when
did he reign P^ Vyasa said :
— 'If, O Pritha's son, thou art
anxious to hear concerning that king sprung fi-om the Karan-
dhama race, then listen to me as I tell thee when that highly
powerful monarch possessed of immense wealth reigned.' ""^

Section IV.
'•Yudhishthira said,
—'0 righteous one, I am desirous of
hearing the history of that royal sage Marutta. Do thou, O
Dwaipayana, relate this unto me, sinless one*'^
"Vyasa said,
—'O child, in the Krita age Manu was lord (of
the Earth) wielding the sceptre. His son was known under
the name of Prasandhi.'^ Prasandhi had a son named Kshupa,
Kshupa's son was that lord (of men), king Ikshwaku.' He,
O king, had a hundred sons endowed with pre-eminent piety.
And all of them were made monarchs by king Ikshwaku.*
The eldest of them, Vin^a, became the model of bowmen.
Vinga's son, Bharata, was the auspicious Vivin9a.^ Vivincja,

* King Marutta celebrated a sacrifice in the Himalaya, bestowing

gold on Brahraanas. Not being able to carry the entire quantity, they

bad carried as much as they could, throwiug away the remainder. — T._,
6 MAHABMARATA. [AgwamedhUca

O kmf^, liad five and ten sons ; all of them powerful archers,

revering Brahmanas and speaking the truth,® gentle and ever

•speaking fair. The eldest brother, Khaninetra, oppressed all

his brothers/ And having conquered the entire kingdom rid of

•all troubles, Khaninetra could not retain his supremacy ;
nor
were the people pleased with him.^ And dethroning him,
they, O foremost of monarchs, invested his son Suvarcha with
the rights of sovereignty, and (having effected this) experience-
ed joy (in their hearts).^ Seeing the reverses sustained by
his sire as well as his expulsion from the empire, he was ever
intent on bringing about the welfare of the people, being
devoted to Brahman, speaking the truth, practising purity
and restraining his senses and thoughts. And the subjects

were well pleased with that high-minded one constant in vir-

tue.^""^^ But he being constantly engaged in virtuous deeds,

his treasures and vehicles became greatly reduced. And on his
treasury having become depleted, the feudatory princes swarming
round began to give him trouble.^" Being thus oppressed by
many foes while his treasury, horses and vehicles were im-
poverished, the king underwent great tribulation along with his
retainers and the denizens of his capital.^=* Although his power
waned greatly, yet the foes could not slay the king, for his

power, Yudhishthira, was established in righteousness.^* And

when he had reached the extreme of misery along with the
citizens, he blew his hand (with his mouth), and from that
there appeared a supply of forces.^^ And then he vanquished
all the kings living along the borders of his dominions. And
from this circumstance, king, he hath been celebrated as

Karandhama.^" His son, (the first) Karandhama saw the light

at the beginning of the Treta age, equalling Indra himself,

endowed with grace, and invincible even by the immortals.^'^

At that time all the kings were under his control ; and alike

by virtue of his wealth and of his prowess, he became their

emperor.^® In short, the righteous king Avikshit by name,
became like unto Indra himself in heroism ;
and he was given
to sacrifices, delicrhted in virtue and held his senses under
' CD

restraint.^''* And in energy he resembled the sun- and in for-

bearance, Earth herself; in intelligence, he was like Vrihaspati,

Parva.] acwamedha parva." 7

and in calmness the mountain Himavan himself."^ And that

king delighted the hearts of his subjects by act, thought, speech,

self-restraint, and forbearance.^^ —the lord who performed hun-

dreds of horse-sacrifices ; and whom the potent and learned
Angira himself served as priest.^^ His son surpassed his sire-

-in the possession of good qualities ;

named Marutta, that lord
of kings was righteous and of great renown ;
having the might
of ten thousand elephants, and like unto Vishnu's second self.^®^

Desirous of celebrating a sacrifice, that virtuous monarch, com-

ing to Mount Meru on the northern side of Himavat, caused
thousands of shining golden vessels to be forged. There on a
huge golden hill he performed the rites."*'^^ And goldsmiths
made basins and vessels and pans and seats without number."*

And the sacrificial ground was near this place. Aad that
righteous lord of Earth, king Marutta, along with other princes,,
""^
performed a sacrifice there.'

Section V.

"Yudhishthira said,
—'0 best of speakers, how that king
became so powerful ? And how, twice-born one, did h© obtain
so much gold ?^ And where now, reverend sire, is all his
wealth ? And, ascetic, how can we secure the same ?'^

"Vyasa thereupon said, —As the numerous offspring of

the Prajapati Daksha, the Asuras and the Celestials challenged
each other (to encounter),^ so in the same way Angira's sons,
the exceedingly energetic Vrihaspati and the ascetic, Samvartta,
of equal vows, challenged each other, king. Vrihaspati be-
gan to worry Samvartta again and again.*"^ And constantly
troubled by his elder brother, he, Bharata, renouncing his
riches, went to the woods, with nothing to cover his body save
the open sky.** (At that time), Vasava. having vanquished
and destroyed the Asuras, and obtained the sovereignty of the
celestial regions, had appointed as his priest'' Angira's eldest
son, that best 6f Brahmanas, Vrihaspati. Formerly Angira
was the family-priest of king Karandhama f matchless among

* Digamvara, i. e., in a naked state. —T.

8 MAHABHARATA. [Agwamedhilca

men in might, prowess and character ;

powerful like unto
Catakratu, righteous-souled and of rigid vows.^ O king, he had

vehicles, and warriors, and many adherents, and superb and costly
bedsteads,^" produced through dint of meditation by the breath
of his mouth. And by his native virtues, the monarch had
brought all the princes under his sway." And having lived as

long as he desired, he ascended heaven in his corporeal embodi-

ment. And his son named Avikshit — conqueror of foes — righteous
like unto Yayati,^^ brought all the Earth under his dominion.
And both in merit and might the king resembled his sire.^'*

He had a son named Marutta, endowed Avith energy, and re-

sembling Vasava himself. This earth clad in oceans felt herself

drawn towards him.^* He always* used to defy the lord of the

celestials ; and, son of Paudu, Vasava also de6ed Marutta.^^
And Marutta master of Earth — was pure and possessed of
—
perfections. And in spite of his striving, Cakra could not
prevail over him.^^ And incapable of controlling him, he
riding on the horse, along with the celestials summoning
Vrihaspati, spoke to him thus." '0 Vrihaspati, if thou wishst

to do what is agreeable to me, do not perform priestly offices

for Marutta^** on behalf of the deities or the ancestral Manes.

I have, Vrihaspati, obtained the sovereignty of the three

worlds, while Marutta is merely the lord of the Earth.^** How,

O Brahmana, having acted as priest unto the immortal king
of the celestials, wilt thou unhasitatingly perform priestly func-
tion unto Marutta subject to death ?"° Good betide thee !

Either espouse my side or that of the monarch, Marutta, or

forsaking Marutta, gladly come over to me.-^ — Thus accosted

by the sovereign of the celestials, Vrihaspati, reflecting for a

moment, replied unto the king of the immortals." "Thou art

the Lord of creatures, and in thee are the worlds established.

And thou hast destroyed Namuchi, Vicjwarupa and Vala.'^^

Thou, hero, alone encompassest the highest prosperity of the

celestials, and, O slayer of Vala, thou sustainest the earth as

well as heaven.^* How, O foremost of the celestials, having

officiated as thy priest, shall I, O chastiser of Paka, serve a

* Nityada always, left out on the ground of redundancy.— T.

Parva.] acwamedha parva' 9

morfcal prince and do thou listen to what I say." Even if the

god of fire cease to cause heat and warmth, or the earth

change its nature, or the sun cease to give light, I shall never

deviate from the truth (that I have spoken).''^

Vai^ampayana continued,— "On hearing this speech from

Vrihaspati, Indra became cured of his envious feelings, and

then praising him he repaired to his own mansion. "^^

Section VI.

—
Vyasa said, "The ancient legend of Vrihaspati and the
wise Marutta is cited in this connection.* On hearing of the
compact made by Angira's son Vrihaspati with the lord of the
gods (Indra), king Marutta made the necessary preparations
for a great sacrifice.^ The eloquent grandson of Karandhama
(Marutta) having conceived the idea of a sacrifice in his mind,
went to Vrihaspati and addressed him thus.^ "O worshipful
ascetic, I have intended to perform the sacrifice which thou
didst propose to me once on a previous occasion, in accordance

with thy instructions, and I now desire to appoint thee,* as

officiating priest at this sacrifice, the materials whereof have
also been collected by me. excellent one, thou art our family
priest, therefore do thou take those sacrificial things and per-
form the sacrifice thyself."^

Vrihaspati said, —"0 lord of the earth, I do not desire to

perform thy sacrifice, I have been appointed as priest by the
Lord of the gods (Indra) and I have promised to him to act as
such."«
Marutta said, —^'Thou art our heriditary family priest, and
for this reason I entertain great regard for thee, and I have
acquired the right of being assisted at sacrifices by thee, and
therefore it is meet that thou shouldst officiate as priest at my
sacrifice."^

Vrihaspati said, —"Having, O Marutta, acted as priest to

the Immortals, how can I act as such to mortal men, and whe-
ther thou dost depart hence or stay, I tell thee, I have ceased

to act as priest to any but the Immortals.^ O thou of mighty

arms, I am unable to act as thy priest now. And according to

[ 2 ]
10 mahabharata; [Agivamedhikci

thy own dfiaire, thou canst appoint any one as thy priest who
will perform thy sacrifice."®

Vyasa said,
—"Thus told, king Marutta became confused
with shame, and while returning home with his mind oppressed
by anxiety, he met Narada on his way.^" And that monarch
on seeing the divine Rishi Narada, stood before him with due
salutation,and with his hands clasped together, and then
Narada addressing him thus said, — royal sage, thou seemest
to be not well-pleased in thy mind,^^ is all well with thee,

where hast thou been, O sinless one, and whence the cause of
this thy mental disquietude ?^^ And, O king, if there be no
objection to thy telling it to me, do thou, O best of kings,
disclose (the cause of thy anxiety) to me, so that, O prince, I

may allay the disquietude of thy mind with all my efforts.*^

Vai(;ampayana continued, —"Thus addressed by the great

Rishi Narada, king Marutta informed him of the rebuff he
•iiad received from his religious preceptor.'^*
Marutta said,
—"Seeking for a priest to officiate at my
sacrifice, I v/ent to that priest of the Immortals, Vrihaspati,
4i\ie son of Angiras, but he did not choose to accept my offer.^^

Having met with this rebuff from him, I have no desire to live
any longer now, for by his abandoning me thus, I have, O
Narada, become contaminated with sin."^*

Vyasa said, 'Thus — told by that king, Narada, O mighty

prince, made this reply to him with words which seemed to
-revive that son of Avikshit."^''

Narada said,
—"The virtuous son of Angiras, Samvarta by
-name is wandering over all the quarters of the earth in a naked
state to the wonder of all creatures ;^^ do thou, prince, go to
him, if Vrihaspati does not desire to officiate at thy sacrifice,

the powerful Samvarta, if pleased with thee, will perform thy

sacrifice.^®

Marutta said,
—"I feel as if instilled with new life, by these
thy words, O Narada, but O the best of speakers, do thou tell

me where I can find Samvarta,^" and how I can remain by his

side, and how I am to act so that he may not abandon me, for

I do not desire to live if I meet with a rebuff from him also.'*

Nur^a eaid, — 'Desirous of seeing Mthe9wara, O prince,
 Tarva.] acwamedha parva! 11

he wanders about at his pleasure in the city of Varanaai, ia

the garb of a mad man.^^ And having reached the gate of
that city, thou must place a dead body somewhere near it, and
the man who shall turn away on seeing the corpse, do thou
O know that man to be Samvarta,^^ and knowing him,
prince,
do thou follow his footsteps wheresoever that powerful man
chooses to go, and finding him (at length) in a lonely place
thou must seek his protection with thy hands clasped together
in supplication to him.^* And if he enquire of thee as to the
personwho has given thee the information about his own self,
do thou tell him that Narada has informed thee about Sam-
varta.^® And if he should ask thee to follow me, thou must
tell him without any hesitation, that I have entered into the
fire.'"'*

Vyasa said,
—"Having signified his assent to the proposal
of Narada, that royal sage after duly worshipping him, and
taking his permission, repaired to the city of Varan? si,^^
and having reached there, that famous prince did as he had
been told, and remembering the words of Narada, he placed a
corpse at the gate of the city.-* And by coincidence, that
Brahmana also entered the gate of the city at the same time.
Then on beholding the corpse, he suddenly turned away.^
And on seeing him turn back, that prince, the son of Avikshit
followed his footsteps with his hands clasped together, and with
the object of receiving instruction from him.^° And then find-
ing him in a lonely place, Samvarta covered the king with,
mud and ashes and phlegm and spittle.^^ And though thus
worried and oppressed by Samvarta, the king followed that
sage with his handj clasped together in supplication and trying
to appease him.^^ At length overcome with fatigue, and reach-
ing the cool shade of a sacred fig tree with many branches,
Samvarta desisted from his course and sat himself to rest."^*

Section VII.

Samvarta said,
—"How hast know me, and
thou come to
who has referred thee to me, do thou tell this to me truly,
if thou wishest me to do what is good to thee.^ And if thou
12 MAHABHARATA. [A^amedhilca

speak truly, thou shalt attain all the objects of thy desire, and
shouldst thou tell a lie, thy head shall be riven in a hundred
pieces.

Marutta said,
—"I have been told by Narada, wandering on
his way, that fchou art the son of our family-priest, and this
(information) has inclined my mind (towards thee), with ex-
quisite satisfaction."*
Samvarta said,
—"Thou hast told this to me truly, he (Na-
rada) knovvs me to be a performer of sacrifices, now tell me
where is Narada living at present."*
Marutta said,
— "That prince of celestial saints (Narada)
having given me this information about thee, and commended
me to thy care, has entered into the fire."^

Vyasa said, — 'Hearing these words from the king (Marutta)

Samvarta was highly gratified, and he said (addressing Ma-
rutta). 'I too am quite able to do all that.'^ Then, prince,
that Brahmana, raving like a lunatic, and repeatedly scolding
Marutta with rude words, again accosted him thus,'' 'I am afflict-

ed with a cerebral disorder, and, I always act according to

the random caprices of my own mind, why art thou bent upon
having this sacrifice performed by a priest of such a singular
disposition,^ my brother is able to officiate at sacrifices, and he
has gone over to Vasava (Indra), and is engaged in performing
his sacrifices, do thou therefore have thy sacrifice performed by
him.^ My elder brother has forcibly taken away from me all

my household goods and mystical gods, and sacrificing clients,

and has now left to me only this physical body of mine,^° and,

O son of Avikshit, as he is worthy of all respect from me, I

cannot by any means officiate at thy sacrifice, unless with his
permission.^^ Thou must therefore go to Vrihaspati first, and
taking his permission thou canst come back to me, if thou hast
any desire to perform a sacrifice, and then only shall I officiate

at thy sacrifice."^'*
Marutta said,
—"Do thou listen to me, O Samvarta, I did
go to Vrihaspati first, but desiring the patronage of Vasava,
he did not wish to have me as his sacrificer.^* He said, 'Hav-
ing secured the priesthood of the Immortals, I do not desire to
act for mortals, and, I h:\ve been forbidden by Cakra (Indra) to
Parva.] acwamedha. parva. 13

officiate at Marutta's sacrifice,^* as he told me that Marutta

having become lord of the earth, was always filled with a desire
to rival him. And to this thy brother assented by saying to
the Slayer of Vala (Indra), Be it so.'^ Know thou, O best of

ascetics, that as he had succeeded in securing the protection

of the Lord of the Celestials, I repaired to him with gratified

heart, but he did not agree to act as my priest.^^ And thus

repulsed; I now desire to spend all I possess, to have this
sacrifice performed by thee, and to outstrip Vasava by the
merit of thy good offices.^^ As I have been repulsed by Vri-
haspati for no fault of mine, I have now no desire, O Brah-
man, to go to him to seek his aid in this sacrifice.''^^

Samvarta said,
—"I can certainly, king, accomplish all

that thou desirest, if only thou agree to do all that I shall ask

thee to do,^® but I apprehend that Vrihaspati and Purandara

(Indra) when they will learn that I am engaged in performing
thy sacrifice, will be filled with wrath, and do all they can to
injure thee.^° Therefore, do thou assure me of thy stedfastness,

so a§ to ensure my coolness and constancy, as otherwise, if I

am filled with wrath against thee, I shall reduce (destroy) thee

and thy kindred to ashes."^^

Marutta said,
— "If ever I forsake thee, may I never attain

the blessed regions as long as the mountains shall exist, and

the thousand- rayed sun continue to emit heat,^^ if I forsake

thee, may I never attain true wisdom, and remain for ever

addicted to worldly (material) pursuits."^^

—
Samvarta said, "Listen, O son of Avikshit, excellent as is

the bent of thy mind to perform this act, so too, O king, have
I in my mind the ability to perform the sacrifice,^* I tell thee,
O king, that thy good things will become imperishable, and
that thou shalt lord it over Cakra and the Celestials with Gan-
dharvas."^^ For myself, I have no desire to amass wealth or
sacrificial presents, I shall only do what is disagreeable to both
Indra and my brother.^® I shall certainly make thee attain

equality with Cakra, and I tell thee truly that I shall do what
is agreeable to thee."^^
 [A^iuamedhikcc-

Section VIII.

Saravarfca said,
—"There is a peak named Munjaban on the
summits of the Himalaya mountains, where the adorable Lord
of Uma (Mahadeva) is constantly engaged in austere devo-
tional exercises.* There the mighty and worshipful god of
great puissance, accompanied by his consort Uma, and armed
with his trident, and surrounded by wild goblins of many
sorts, pursuing his random wish or fancy, constantly resides in
the shade of giant forest trees, or in the caves, or on the
rugged peaks of the great mountain.^*^ And there the Rudras,
the Saddhyas, the Vi^wedevas, the Vasus, Yama, Varuna, and
Kuvera with all his attendants,* and the spirits and goblins,
and the two Agwins, the Gandharvas, the Apsarasas, the
Yakshas, as also the celestial sages,® the Sun-gods, as well as the
gods presiding over the winds, and evil spirits of all sorts, wor-
ship the high-souled lord of Uma, possessed of diverse charac-

teristics.' And there, O king, the adorable god, sports wiih

the wild and playful followers of Kuvera, possessed of weird and
ghastly appearances.^ Glowing with its own splendour, that
mountain looks resplendent as the morning sun.^ And no
creature with his natural eyes made of flesh, can ever ascertain
itsshape or configuration, and neither heat nor cold prevails
there, nor doth the sun shine or the winds blow.^ And, king
neither doth senility, nor hunger, nor thirst, nor death nor
fear afflict any one at that place.^° And O foremost of con-

querors, on all sides of that mountain, there exist mines of

gold, resplendent as the rays of the sun. And, O king, the

attendants of Kuvera, desirous of doing good to him, protect

these mines of gold from intruders, with uplifted arms." Hie
thee thither, and appease that adorable god who is known
by the names of Sarva, Bedha,*=' Rudra, Citikantha, Surupa,
Suvarcha, Kapardi, Karala, Haryyaksha, Varada," Tryak-
sha, Pushnodantabhid, Vamana, Civa, Yamya, Avyaktarupa,
Sadvritta, Cankara," Kkshemya, Harikecja, Sthanu, Puru-
Munda, Krisha, Uttarana," Bhaskara, Sutirtha,
sha. Hirinetra,
Devadeva, Ranha, Ushnishi, Suvaktra, Sahasraksha, Midh-
van/« Giri.;a, Pra,9anta, Yata, Chiravasa, Yilwadanda, Siddha
Farva.] acwamedha parva? 15

Sarvadandadhara,*' Mriga, Yyadha, Mahan, Dhanega, Bhava,

Vara, Somavaktra, Siddhamantra, Chakshu,^^ Hiranyavahu,
Ugra, Dikpati, Lelihana, Goshtha, Shiddhamantra, Vrishnu,
Pa9upati, Bhutapati,^' Vrisha, Matribhakta, Seiiani, Madhya-
ma,^° Sruvahasfca, Yati, Dhanwi, Bhargava, Aja,"° Krishna-
netra, Virupaksha, Tikshnadanshtra, Tikshna, VaiQwaiiaramu-
kha,^^ Mahadyuti, Ananga, Sarva, Dikpati, Bilohita, Dipta
Diptaksha, Mahauja,'^'^ Vasuretas, Suvapu, Prithu, Krittivasa,^^
Kapalmali, Suvamamukuta, Mahadeva, Krishna, Tryamvaka
Anagha,^* Krodhaiia, Nri9aT)sa, Mridu, Vahusali, Dandi, Tap-
tatapa, Akrurakarma, Sahasra^ira, Sahasra-charana, Swadha-
swarupa, Vahu-rupa, Danshtri,^^ Pinaki, Mahadeva, Maha-
yogi, Avyaya, Tri9ulahasta, Varada, Tryamvaka, Bhuvane-
9wara,-^ Tripuraghna, Trinayana, TriIoke9a, Mahanja, Sarva-
bhuta-prabhava, Sarvabhuta-dharana, Dharanidhara,^'' l9ana,
Cankara, Sarva, Civa, Vi9we9wara, Bhava, Uraapati, Pa9u-
pati, Vi9\varupa, Mahe9wara,'^^ Virupaksha, Da9abhuja, Vri-
shavadhwaja, Ugra, Sthanu, Civa, Raudra, Sarva, Giri9a,
l9wara.-" Sitikantha, Aja, Cukra, Prithu, Prithuhara, Vara,
Vi9warupa, Virupaksha, Vahurupa, Umapati,^" Anapganga-
hara, Hara, Caranya, Mahadeva, Chaturmukha.^^ There bow-
ing unto that deity, must thou crave his protection. And
thus, O prince, making thy submission to that high-souled
Mahadeva of great energy, shalt thou acquire that gold.^^ And
the men who go there thus, succeed in obtaining the gold.
Thus instructed, Marutta, the son of Karandhama, did as he
was advised.^^ And made superhuman arrangements for the
performance of his sacrifice. And artisans manufactured vessels
of gold for that sacrifice.^* And Vrihaspati too, hearing of the
prosperity of Marutta, eclipsing that of the gods, became greatly
grieved at heart,^^ and distressed at the thought that his rival
Samvarta should become prosperous, became sick at heart, and
the glow of his complexion left him, and his frame became
emaciated.^^ And when the Lord of the gods came to know
that Vrihaspati was much aggrieved, he went to him attended
by the Immortals and addressed him thus."*^
 [Agwiir^edhikct

Section IX.

Indra said,
—"Dost thou, O Vrihaspati, sleep in peace, and
are thy servants agreeable to thee, dost thou seek the welfare
of the gods, and do the gods O Brahmana, protect thee i"^

Vrihaspati said,
—"I do sleep in peace, in iny bed, O Lord
of the gods, and my servants are to my liking, and I alwava
seek the welfare of the gods, and they cherish me well."^
Indra. said,
— "Whence then is this pain, mental or physical,
and why art thou pale and altered in appearance (complexion)
at present, tell me, O Brahmana, who those people are, who
have caused thee pain, so that I may kill them all."^

Vrihaspati said,
—"0 Indra, I have heard that Marutta will
perform a great sacrifice at which exquisite presents will be
given by him (to Brahmanas) and that at his sacrifice Sam-
varta will act as the officiating priest, and therefore do I desire
that he may not officiate as priest at that sacrifice."*
Indra said,
—'Thou, Brahmana, hast attained all the
objects of thy desire when thou hast become the excellent
priest of the gods, versed in all the sacred hymns, and hast over
readied the influence of death and dotage, what can Sam-
varta do to thee now ?"^

Vrihaspati said, — "Prosperity of a rival is always painful to

one's feelings, and for this reason too, thou dost with thy atten-
dant gods persecute the Asuras with their kith and kin, and kill

the most prosperous among them f hence, O Lord of the gods,

am I changed in appearance at the thought that my rival is

prospering, therefore, O Indra, do thou, by all means, restrain

Samvarta and king Marutta."^
Indra turning to Agni said,
— "Do thou, O Jataveda, follow-
ing my direction, go to king Marutta to present Vrihaspati to
him, and say unto him that this Vrihaspati will officiate at
his sacrifice and make him immortal."®
Agni said,
— "I shall presently, adorable one, repair thi-
ther as thy messenger, to present Vrihaspati to king Marutta ;

and to mike Indra's words true, and to shew respect to Vrihas-

pati, Agni departed."**
Vyd.>iii said,
—"Then the high-so uled lire-god went on his
 Parva.] acwamediia parva. If

errand, devastating all the forests and trees, like unto the
mighty wind, roaring and revolving at random at the end of the
.winter season."''"
Marutta said,
—"Behold ! I find the fire-god come in his own
emhodiment, this day, therefore do thou, O Muni, offer him
a seat and water, and a cow, and water for washing the feet.^^

Agni said,
—"I accept thy offerings of water, seat, and
water for washing the feet, sinless one, do thou know me as
the messenger of Indra, come to thee, in accordance with his
directions."^^
Marutta said,— "0 Fire-god, is the glorious Lord of the
Celestials happy, and is he pleased with us, and are the other
gods loyal to hi -n? Do thou enlighten me duly on all these
points.^^

Agni said,— "0 lord of the earth, Cakra is perfectly happy,

he is pleased with thee, and wishes to make thee free from
senility, and all the other gods are loyal to him, do thou,
O king, listen to the message of the Lord of the Celestials.^*
And the object for which he has sent me to thee is to presenb
Vrihaspati to Marutta, O prince, let this priest (of the Celes-
tials) perform thy sacrifice, and make thee, who art only a
mortal, attain immortality."^^
Marutta said,
—"This twije-born Brahmana Samvartta will
perform my sacrifice, and I pray to Vrihaspati, that he having
acted as priest to Mahendra (Indra) it does not look well for
him now to act as priest to mortal men."^®

Agni said,—"If this Vrihaspati officiate as thy priest, then'

shalt thou by the blessings of Devaraja (Indra^ attain the
highest region in the celestial mansion and attaining fame
shalt thou certainly conquer the heavenly region.^^ And, O
lord of men, if \'riha=pati act as thy priest, thou shalt be able
to conquer all the regions inhabited by men, and the heavenly
regions, and all the highest regions created by Prajapati and
'^^
even the entire kingdom of the gods.
Samvarta said,
—"Thou must never come again thus to pre-
sent Vrihaspaai to Marutta ;
for know, Pavaka, (Agni) if
thou dost, I losing my temper, will burn thee with my fierce
evil e^-es."

[ 3 ]
18 mahabharataI [A^ivamedhika

Vyasa said,
—"Then Agni apprehending destruction by fire,

nnd trambliiig like the leaves of the Agwattha tree {Ficus

religiosa), returned to the gods, and the high-souled Cakra
seeing that carrier of oblrti^ns (Agni) in the company of
:"""
Vrihaspati said as follows
Indra said,
—"Thou O Jataveda (Agni) didst go to present
Vrihaspati to Marutta according to my direction, now what
'did that sacrificing king say unto thee and did he accept my
message ?^*

Agni said,
—"Thy message was not acceptable by Marutta
and when urged by me, he clasping the hands of Vrihaspati,
repeatedly said, that Samvarta would act as his priest."- And
•he also observed that he did not desire to attain the worldly

and the heavenly regions, and all the highest regions of Praja-
pati, and that if he were so minded, he would accept the

-terms of Indra."'^
Indra said,
—"Do thou go back to that king and meeting
him, tell him these words of mine, full of significance, and if
he obey them not, I shall strike him with my thunderbolt."*
Agni said,
—"Let this king of the Gandharvas, repair thi-

•ther as thy messenger, O Vasava, for, I am afraid to go thi-

ther myself. Know, O Cakra, that highly incensed Samvarta

addicted to ascetic practices, told me these words in a rage."^
'I shall burn thee with my fierce evil eyes if thou on any account
"'®
come again here to present Vrihaspati to king Marutta.'
—
Cakra said, "O Jataveda, it is thou who dost burn all

•other things and there is none else who can reduce thee to

•ashes, all the world is afraid to come in contact with thee, O

carrier of oblations, these words of thine are worthy of no
"^''
credence.
Agni said,
—"Thou, Cakra, hast encompassed the -domi-
nion of the heaven and the earth and the firmament by the
might of thine own arms, but even thus how could Vritra (of
?"^^
old) wrest from thee the sovereignty of the celestial regions

Indra said,
—"I can reduce my foes to submisson and can
even reduce the size of a mountain to an atom, if I will it.

But, O Vahni, as I do not accept the libation of Soma drink

i-f oSfared by a foe, and as I do n-ot strike the weak with my
 Farva.] acwamedha parya^ 19

thunderbolfc (Vritra seemed to triumph over me for a time.)

But who among mortals can live in peace by creating feud with
me.^^ I have banished the Kalakeyas to the earth, and re-

moved the Danavas from heaven, and have terminated the exr
any man who can
istence of Prahlada in heaven, can there be
live in peace by provoking my enmity."^"
Agni said,
—"Dost thou, O Mahendra, remember that in
olden times when the sage Chyavana officiated at the sacrifice

of Caryati with the twin gods A9wins, and himself appro-

priated the Soma offering alone, thou wert filled with wrath,
and when bent upon preventing Caryati's sacrifice,^^ thou didst
violently strike Chyavana v/ith thy thunderbolt, that Brah-
mana, Q Purandara, giving way to passion, was able by the
power of his devotions to seize and hold fast thy hand with
thy thunderbolt in it.^^ And in a rage, he again created a
terrible looking enemy of thine, the Asura named Mada assum-
ing all shapes, on beholding whom thou didst shut thine eyes
with fear,''^ whose one huge jaw was placed on earth, and the
other extended to the celestial regions, and who looked terri-

ble with his thousand sharp teeth extending over a hundred

Yojanas,^* and had four prominent ones thick a and shin- set,

ing like a pillar of silver, and extending over two hundred

Yojanas. And when grinding his teeth he pursued thee with
his terrible and uplifted pike with the object of killing thee,^^
thou on beholding that terrible monster, presented a (pitiful)
spectacle to all the bystanders. Then, O slayer of Danavas,
overcome with fear of the monster, with thy hands clasped in
supplication, thou didst seek the protection of the great sage."*
The might of Brahmanas, O Cakra, is greater than that of ths
Kshatriyas, none are more powerful than Brahmanas and
knowing duly, as I do, the power of Brahmanas, I do not,
Cakra, desire to come in conflict with Samvarta."^^

Section X.

Indra said,—"Even so it is, the might of Brahmanas is

great and there are none more powerful than
Brahmanas, but
I can never bear with equanimity the insolent
pride of Avi-
20 HAUABHARATA. [AewaYiiedhiko.

kshita's son, and so shall I smite him with my thunderbolt*

Therefore, O Dhritarashtra, do thou according to my direction

repair to king Marutta attended by Sainvarta, and deliver this

message to him
— 'do thou prince accept Vrihaspati as thy *

spiritual preceptor, as otherwise, I shall strike thee with my

""
terrific thunderbolt.'

Vyasa said,
—"Then Dhritarashtra betook himself to that
monarch's court and delivered this message to him from
Vasava."^
Dhritarashtra said,
— "0 lord of men know that I am Dhri-
tarashtra the Gandharva, come here with the object of deliver-
ing to thee the message of Indra, do thou, liin among
kings listen to the words which the high-souled lord of all the
worlds meant for thee,* — that one of incomprehensible achieve-

ments (Indra) only said this much, — 'do thou accept Vrihas-

pati as thy officiating priest for the sacrifice, or if thou do not

comply with my request, I shall strike thee with my terrific
"^
thunderbolt.'
Marutta said,
—'Thou, O Purandara, the Vigwadevas, the
Vasus and the A^wins ye all know, that in this world there is

no escape from the consequences of playing false to a friend,

it is a great sin like unto that of murdering a Brahmana.^

Let Vrihaspati (therefore) officiate as priest to that Mahendra
the supreme Deva (god), the highest one wielding the thunder-
bolt, and prince, Samvarta will act as my priest, as neither

his (Tndra's) words, nor thine commend themselves to me."^

The Gandharva said,

— "Do thou lion among princes, lis-

ten to the terrible war-cry, of Vasava roaring in the heavens,

assuredly and openly will Mahendra hurl his thunderbolt at

thee, do thou therefore be-think thyself of thy good, for this is

the time to do it."^

Vyasa said,
—"Thus accosted by Dhritarashtra, and hearing
the roar of howling Vtlsava, the king communicated this in-

telligence to Samvarta stcdfast in devotion and the highest of

all virtuous men.'"^

Marutta said,
—"Verily this rain-cloud floating in the air
indicates that Indra must be near at present, therefore, O
prince of Brahmanas, I seek shelter from Lhce, do thou best
 Farva.] acwamedha. parva. 21

of Bralimanas remove this fear of Iiidra from niy mind.'*' The

Wielder of the thunderbolt is coming encompassing the ten
directions of space with his terrible and superhuman refulgeiice

and my assistants at this sacrificial assembly have been over-

come with fright.''-
Samvarta said, "0 — lion among Icings, thy fear of Cakra
will soon be dispelled, and I shall soon remove this terrible

pain by means of my magic lore (incantatioji), be calm and

have no fear of being overpowered by Indra.'" Thou hast
nothing to fear from the god of a hundred sacrifices, I shall

use my staying charms, king, and the weapons of all the

gods will avail them not.-^^ Let the lightning flash in all

the directions of space, and the winds entering into the clouds
pour down the showers amid the forests, and the waters deluge
the heavens and the flashes of lightning that are seen will

avail not, thou hast nothing to fear,'* let Yasava pour down
the rains and plat his terrific thunderbolt where he will, float-

ing among the watery masses (clouds) for thy destruction, for

the god Vahni (Agni) will protect thee in every way, and
make thee attain all the objects of thy desire."'^
Marutta stid,
—"This appalling crash of the thunderbolt to-
gether with the howling of the v.'inds, seem terrible to my ears

and my heart is afflicted again and again, O Brahmana, and

my peace of mind is gone at present."
Samvarta said,
—"O king, the fear in thy mind from this

terrible thunderbolt will leave thee presently. I shall dispel

the thunder by the aid of the winds, and seting aside all fear
from thy mind, do thou accept a boon from me according to
thy heart's desire, and I shall accomplish it for thee."'^
Marutta said,
—"I Brahmana, that Indra all of a
desire,
sudden should come in person at this sacrifice, and accept the
oblation offered to him, and that all the other gods also come
and take their appointed shares of the offerings and accept the
libations of Soma offered to them."'^
Samvarta said,
—"I have, by the power of my incantations
attracted Indra in person to this sacrifice. Behold, monarch
Indra coming with his horses, and worshipped by the other
gods hastening to this sacrifice.""
22 MAHABHARATA. [Agwcimedhikcc

Then the Lord of the Devas attended by the other gods

and riding in his chariot drawn b}' the most excellent steeds,
approached the sacrificial altar of that son of Avikshit and
drank the Soma libations of that unrivalled monarch.^" And
king Marutta with his priest rose to receive Indra coming with
the host of gods and well-pleased in mind, he welcomed the
lord of the Devas with due and foremost honors according to
the Castras,"^
Samvarta said,
—"Welcome to tliee, O Indra, by thy pre-
sence here, O learned one, this sacrifice has been made grand,
slayer of Vala and Vritra, do thou again quaff this Soma
."--
juice produced by me today
Marutta said,
—"Do thou look with kindness upon me, I
bow unto thee, O Indra, by thy presence, my sacrifice has
been perfected, and my life too blessed with good results. O
Surendra, this excellent Brahmana, the younger brother of

Vrihaspati is engaged in performing my sacrifices."^^

Indra said,
— '"I know thy priest, this highly energetic as-

cetic, the younger brother of Vrihaspati, at whose invitation

1 have come to this sacrifice, I am, O monarch, well-pleased
with thee and my resentment against thee hath been des-
troyed."-*
Samvarta said,
— "If, prince of the Devas, thou art pleas-
ed with us, do thou thyself give all the directions for this

sacrifice, and Surendra, thyself ordain the sacrificial por-

tions (for the gods), so that O god, all the world may know
that it hath been done by thee."-^
Vyasa said, — 'Thus accosted by the son of Angira, Cakra
himself gave directions to all the gods to erect the hall of

assembly, and a thousand well-furnished excellent rooms looking

grand as in a picture,"^ and speedily to complete the staircase

massive and durable, for the ascent Gandharvas and

of the

Apsarasas and to furnish that portion of the sacrilicial ground

reserved for the dance of the Apsarasas, like unto the palace
of Indra in the heaven."^ O king, thus directed, the re-

nowned dwellers of heaven speedily fulfilled the directions of

Cakra. And then, O king, Indra well-pleased and adored,

thus said to king Marutta/^— prince, by associating with
Farva.] ACWAJIEDHA PARVA." 23

thee at this sacrifice, thine ancestors who have gone before

thee, as well as the other gods have been highly gratified and
accepted the oblations offered by thee.^^ And now, O king,
let the foremost of regenerate beings offer on the sacrificial

altar a red bull appertaining to the Fire-god and a secred

and duly consecrated blue bull with a variegated skin, ap-
pertaining to the Vi9wedevas.^° Then, O king, the sacrificial

ceremony grew in splendour, wherein the gods themselves

collected the food, and Cakra the lord of the gods, possessed
of horses, and worshipped by the Brahmanas, became an
assistant at the sacrifice.^^ And then the high-souled Sam-
varta ascending the altar, and looking radiant as the second
embodiment of the blazing fire, loudly addressing the gods
with complaisance, offered oblations of clarified butter to the
fire with incantation of the sacred hymns.^^ And then the
slayer of Vala drank the Soma juice, and then the assem-
first

bly of other gods who drank Soma, and then in happiness

and with the king's permission they returned home well-pleas-
ed and delighted.^^ Then that monarch, the slayer of his
enemies, with a delighted heart, placed heaps of gold on
diverse spots, and distributing the immense wealth to the
Brahmanas, he looked glorious like Kuvera the god of wealth.^*
And with a buoyant heart, the king filled his treasury with
different kinds of wealth, and with the permission of his spiri-

tual preceptor, he returned (to his kingdom) and continued to

rule the entire realm extending to the borders of the sea.^^ So
virtuous in this world was that king, at whose sacrifice such
an enormous quantity of gold was collected, and now, O
prince, thou must collect that gold and worshipping the gods

with due rites, do thou perform this sacrifice."^^

Vai9ampayana continued, — "Then the Pandava prince Yu-

dhishthira was delighted on hearing this speech of the son of
Satyavati (Vyasa), and desirous of performing his sacrifice
with those riches, he held repeated consultations with his
ministers."^^
 [A^wamcdhika

Section XI.

Vaicampayfina aiid.
—"Whe7i Yyasa of wonderful achieve-

ments h-vi con iliided his .spee(3h to the king, the hig^ily-puis-

sant son of Yasuilevt (Krishna) also addressed him. Knowing

the kin«', the .son of i^rir.hfi, aflHicted in mind, and bereft of his
relatives and kinsmen slain in battle, and appearing crest

fillen like t'ue sun darkeiie>i by eclipse, or fire smothered by

sm )ke, tiiat prop of the Vrishni race (Krishna), comf(n'ting the
SOI of Dharma, essa3 ed to address him thus."^"^
Vasudeva said,
—"All crookedness of heart leads to destruc-

tion (perdition ?) and all rectitude leads to Brahma, (spiri-

tual excellence). This and this only is the aim and object of
all true wisdom, what can mental discractiou do (to one who
un lerstands this) 1* Thy Karma has not yet been annihilated

nor hive thy enemies been subjugated, for thou dost not yet
know the enemies that are .still lurking within thiiie own
flesh. ^ I shall (therefore) relate to thee truly as I have heard
it, the story of the war of Indra with Vritra as it took place.®
In ancient times the Pritliivi (earth), king, was encomposs-

ed bv Vritra, and by this abstraction of earthly matter the

seat of all o«ior, there arose bad odors on all sides, and the
Performer of a hundred sacrifices (Indra), being much enraged
by this act, hurled his tliunberbolt at Vritra.'"^ And being
deeplv wounded by the thunderbolt of mighty Indra, Vritra
entcrevi into the (vvaters), and by doing .so, he destroyed their

pi'operty.^ The waters being seized by Vritra, their liquid pro-

perty left them. At this Indra became highly enraged and

again smote him with his thunderbolt.-'^ And he (Vritra)

smitten by the thunderbolt by the most powerful Indra betojk

himself to the J voti (luminous matter) and abstracted its in-

herent property.*' The luminous matter being overwhelmed by

Vritra and its property, color and form being thereby lost,^''' the
wrathful Indra again hurled his thunderbolt at him. And
thus wounded again by Indra of immeasurable power," Vritra
entered all on a sudden into the Vayu (ga.seous matter, and
thereafter nnide away with its inherent property.'* And this

matter being overpowered by Vritra and its property, touch

P'arva.] ACWAMEDHA PARYA." 25

being lost. Indra became again filled with wrath and flung
his thunderbolt at him. And wounded therein by the mighty
(Indra), he overwhelmed the Aka^a (ether), and took away
its inherent property, and the Akaca being overwhelmed by
Vritra, and its property, sound, being destroyed, the god of a
hundred sacrifices highly incensaed, again smote him with his
thunderbolt.^^"^® And thus smitten by the mighty Indra, he
suddenly entered into his (Cakra's) body, and took away its

essential attributes.^'' And overtaken by Vritra, he was filled

with great illusion. And, venerable sir, the mightiest of

Bharata's race,^® we have heard that Va^ishtha comforted Indra
(when he was thus afflicted) and that the god of a hundred
sacrifices slew Vritra in his body by means of his invisible

thunderbolt, and know, O prince, that this religious mystery

was recited by Oakra to the great sages, and they in turn told
it to me."°

Section XII.

Vasudeva said,
—"There are two kinds of ailments, physical
and mental. They are produced by the mutual action of the
body and mind on each other, and they never arise without!
the interaction of the two.^ The ailment that is produced in
the body, is called the physical ailment, and that which has its
seat in the mind, is known as the mental ailment.'^ The cold,
the warm (phlegm and bile) as well as the windy humours, O
kin.>-, are the essential transformations generated in the physioal
body, and when these humours are evenly distributed, and are
present in due proportions, they are said to be symptomatic of
good health.^ The warm humour is acted upon (allayed)
by the cold, and the cold by the warm. And Sattwa, Rajas,
and Tamas are the attributes of the soul,* and it is said by
the learned, that their presence in due proportions, indicates
health (or the mind). But if any of the three preponderate,
some remedy is enjoined (to restore the equilibrium.)^ Happi-
ness is overcome by sorrow, and sorrow by pleasure. Some
people while afflicted by sorrow, desire to recall (past) happi-
ness, while others, while in the enjoyment of happiness, desire

[ * ]
2G mahabharata! [AgwamedhiJca

to recall past sorrow.* But thou, son of Kunti, dost neither

desire to recall thy sorrows nor thy happiness, what else dost

thou desire to recall barring this delusion of sorrow. Or, per-

chance, son of Pritha, it is thy innate nature,'' by which

thou art at present overpowered. Thou dost not desire to

recall to thy mind the painful sight of Krishna standing in the

hall of assembly with only one piece of cloth to cover her body,
and while she was in her menses and in the presence of all the
Panda vas. And it is not meet that thou shouldst brood over

thy departure from the city, and thy exile with the hide of the

antelope for thy robe, and thy wanderings in the great forest,

nor shouldst thou recall to thy mind the affliction from Jata-

sura, the fight with Chitrasena, and thy troubles from the Sain-

dhavas.^'^* Nor it is proper, O son of Pritha, and conqueror

of thy foes, that thou shouldst recall the incident of Kichaka's
kicking Draupadi, during the period of thy exile passed in

absolute concealment,^- nor the incidents of the fight which

took place between thyself and Drona and Bhishma. The
time has now arrived, when thou must fight the battle which
each must fight single handed with his mind.^^ Therefore,

chief of Bharata's race, thou must now prepare to carry the

struggle against thy mind, and by dint of abstraction and the
merit of thine own Karma, thou must reach the other side

(overcome) of the mysterious and unintelligible (mind).^* In

this war there will be no need for any missiles nor for friends nor
attendants. The battle which is to be fought alone and single
handed has now arrived for thee.^® And if vanquished in this
struggle, thou shalt find thyself in the most wretched plight,

and O son of Kunti, knowing this, and acting accordingly,

shalt thou attain success.^^ And knowing this wisdom and the
destiny of all creatures, and following the conduct of thy

ancestors, do thou duly administer thy kingdom."

Section XIII.

Vasudeva said,
—"0 scion of Bharata's race, salvation is

not attained by foregoing the external things (like kingdom

&ic), it is only attained by giving up things which pander to
 Parva.] acwamedha parva.' 27

the flesh (body). ^ and happiness which are attainable

The virtue

by the person who has renounced only the external objects, but
who is at the sametime engrossed by passions and weakness of
the flesh, let these be the portion of our enemies.^ The word
with two letters is Mrityu (death of the soul or perdition), and
the word with three letters is Cacjwata Brahman, or the eternal
spirit. The consciousness that this or that thing is mine, or

tbe state of being addicted to worldly objects is Mrityu and the

absence of that feeling is Ca9watam.^ And these two, Brahman
and Mrityu, O king, have their seats in the souls of all crea-

tures, and remaining unseen, they, without doubt, rage war with
each other.* And if, O Bharata, it be true that no creature is

ever destroyed, then one doth not make oneself guilty of the

death of a creature by piercing (destroying) its body.^ What

matters the world to a man, if having acquired the sovereignty
of the whole earth with its mobile and immobile creation, he
does not become attached to it, or engrossed in its enjoy-

ment.® But the man who having renounced the world, has
taken to the life of the recluse in the forest, living on wild
roots and edibles, if such a man, O son of Pritha, has a crav-
ing for the good things of the world, and is addicted to them,,
he may be said to bear Mrityu (death) in his mouth.'' Do
thou, Bharata, watch and observe the character of thy
external and internal enemies, (by means of thy spiritual
vision). And the man who is able to perceive the nature of

the eternal reality is able to overreach the influence of the

great fear (perdition).® Men do not look with approbation

upon the conduct of those who are engrossed in worldly de-
sires, and there is no act without having a desire (at its root)

and all (Kama) desires are, as it were, the limbs (offshoots) of

the mind. Therefore, wise men knowing this, subjugate their
•
desires. The Yogi who holds communion with the Supreme
Spirit, knows Yoga to be the perfect way (to salvation) by reason
of the practices of his many former births. And remembering
that, what the soul desires, is not conducive of piety and virtue,
but that the repression of the desires is at the root of all true
virtue, such men do not engage in the practice of charity,
Yedic learning, asceticism, Vedic rites whose object is attain-
28 MAHABHARATA. [AgwamedhiJcco.

ment of worldly prosperity, ceremonies, sacrifices, religious

rules and meditation, with the motive of securing any advan-
tage thereby. ^"^^ In illustration of thi« truth, the sages versed

in ancient lore, recite these Gathas called by the name of

Kamagita, do thou Yudhishthira, listen to the recital of
them in detail.^' (Kama says) No creature is able to destroy
me without resorting to the proper methods {viz., subjugation
of all desires and practice of Yoga &c.)^^ If a man knowing,
my power, strive to destroy me by muttering prayers &c., I
prevail over him by deluding him with the belief that I am
the subjective ego within him. If he wish to destroy me by
means of sacrifices with many presents,^* I deceive him by ap-
pearing in his mind as a most virtuous creature amongst the.

mobile creation, and if he wish to annihilate me by mas-

tering the Vedas and Vedangas, I overreach him by seeming
to his mind to be the soul of virtue amongjst the immobile,
creation.-^^ And if the man whose strength lies in truth, desire,
to overcome me by patience,^** I apj)ear to him as his mind,
and thus he does not perceive my existence, andif the man of
austere religious practices, desire to destroy me by means of

asceticism,^^ I appear in the guise of asceticism iu his mind,,

and thus he is prevented from knowing me, and the man of

learning,-^® who with the object of attaining salvation desires to
destroy me, I frolic and laugh in the face of such a man
intent on salvation. I am the everlastius: one without a
compeer, whom no creature can kill or desti-oy.^'^ For this-

reason thou too, prince, divert thy desires (Kama) to virtue,

so that, by this means, thou mayst attain what is well for thee."'*

Do thou therefore make preparations for the due performance

of the horse-sacrifice with presents, and various other sacri-

fices of great splendour, and accompanied with presents.-^ Let

not therefore grief overpower thee again, on beholding thy
friends lying slain on the battle-field. Thou canst not see the
men slain in this battle alive again ."'^
Therefore shouldst
thou perform magnificent sacrifices with presents, so that thou
mayst attain fame in this world, and reach the perfect way
(hereafter).-^
 —

Parva.]

Section XIV.

Vai9ampa3^ana said,— "With such speeches as these, was

the royal saint Yudhishthira, bereft of his friends, consoled by
those sages of great ascetic merits.^ And monarch, that lord
ofmen exhorted by the worshipful Vishtara^raba himself, and
by Dwaipayana (Vyasa), Krishna, Devasthana, Narada, Bhi-
ma, Nakula, Krishna (Draupadi), Sahadeva, and the sharp-
witted Vijaya, as well as by other great men, and Brahmanas
versed in the Castras, became relieved of all mental affliction

and sorrow arising from the death of his dear relations.""* And
that monarch Yudhishthira after performing the obsequial cere-

monies of his departed friends, and honoring the Bnlhmanas and

Devas (gods), brought the kingdom of the earth with its girdle

of oceans, under his sway.^ And that prince of Kuru's race

having regained his kingdom, with a tranquil mind, thus ad-

dressed Vyasa, Narada and the other sages who were present.^

I have been comforted by the words of so great, ancient and

aged saints as yourselves, and I have now no cause left for the

least affliction.'^ And likewise, I have attained great wealth, with

which I may Avorship the gods, therefore, with your assistance,

I shall now perform the sacrifice.^ O the best of regenerate

brings, we have heard that those (Himalayan) regions are full

of wonders, therefore, O Brahmana, saint and grandsire do
thou so ordain that under thy protection we may safely reach

the Himalaya mountains,^ the performance of my sacrifice being

entirely within thy control, and then the adorable celestial

saint Narada and Devasthana have also addressed exquisite

and well-meaning words for our well being.^^ No unlucky

man in times of great tribulation and distress, has ever the
good fortune to secure the services of such preceptors and

friends approved of all virtuous men.^^ Thus addressed by

the king, those great saints, bidding the king and Krishna
and Arjuna to repair to the Himalayan regions,^^ then and
there vanished in the presence of the assembled multitude, and
the king, the lordly son of Dharma, then seated himself there

for a while. ^^ And the Pandavas then in consequence of the

death of Bhishma, were engaged in performing his funeral cere-
 .

so MAHABUARATA. [AcwamedhilM^

monies. And their time, while thus engaged, seemed too long in
passing,^* and performing the last rites to the mortal remains of
Bhishma, Karjia and other foremost Kauravas, they gave away-
large presents to Brahraanas. And then the foremost des-

cendant of Kuru,''' again performed with Dhritarashtra the

funeral rites (of the heroes slain in battle), and having given
^*
away immense wealth to the Brahmanas, the Panda va chief
with Dhritarashtra in advance, made his entry into the city of
Hastina Nagar, and consoling his lordly uncle, possessed of
eyes of wisdom,'^^ that virtuous prince continued to administer
^^
the earth with his brothers.

Section XV.

Janamejaya said,— '0 the best of regenerate beings, when

the Pandavas had reconquered and pacified their kingdom,
what did the two warriors, Vasudeva and Dhananjaya do
?^

Vaicampayana said,— '0 lord of the earth, Vasudeva and

Dhananjaya were highly pleased when the Pandavas had suc-
ceeded in regaining and pacifying their dominions,^ and they
deported themselves with great satisfaction, like unto Indra
and his consort in the celestial regions, and amidst picturesque'
woodland sceneries, and tablelands of mountains, and sacred
places of pilgrimage, and lakes and rivers, they travelled with
great pleasure like the two Agwins in the Nandana garden
of Indra.'*'* And, Bharata, the hi^h-souled Krishna and the

son of Pandu (Dhananjaya) entering the beautiful hall of

assembly at Indraprastha, whiled away their time in great

merriment.^ And there, O princo, they passed their time in

recounting the stirring 'ucidents of the war, and the sufferings

of their past lives." And those two high-souled ancient sages,
glad at heart, recited the genealogy of the races of saints and
gods.'' Then Kecjava, knowing the full import of all matters,
addressed Partha in a sweet and beautiful speech of excellent

style and import.^ And then Janarddana comforted the son of

Pritha afflicted by the death of his sons, and thousands of
other relatives." And he of great ascetic merit and knowing
the science of all things duly consoling him, rested for a while,
Parva.] acwamedha parva.' SI

as if a great burden had been removed from his own person.^*^

Then Govinda (Krishna) consoling Arjuna with sweet speech

addressed these well-reasoned words to him.^^
Vasudeva said,
—'0 Arjuna, the terror of thine enemies,
this wnole earth has been conquered by the king, the son of
Dharma, relying on the power of thy arms.^^ And the best
of men, the virtuous king Yudhishthira now enjoys the sover-
eignty of the earth without a rival, by the might of Bhimasena

and the twin brothers.^^ thou who knowest what virtue is,
it was by righteousness alone, that the king has been able to

regain his kingdom free from all enemies (thorns), and it was
by the action of righteousness, that king Suyodhana has been
killed in battle,^* and, son of Pritha and pillar of the Kuru
race, the wicked sons of Dhritarashtra, a\aricious, always rude
in speech, and bent upon an unrighteous course of conduct,^^
having been exterminated with their followers, the king, the
son of Dharma and lord of the earth, now peaceably enjovs
the entire kingdom of the earth with thy aid,^^ and I too O son
of Pandu, have been pleasantly wliiling away my time in thy
company, amidst woodland scenes.^'' terror of thine ene-
mies, what more need I tell thee, but that where thou and
Pritha, and the king, the son of Dharma, and the mighty
Bhimasena and the two sons of Madri are, there am I attracted
with exquisite delight.^^ descendant of Kuru, in these de-
lightful and sacred and heaven-like halls of assembly, a long
time hath fleetted away in thy company without my seeing
Vasudeva, Valadeva and other leaders of the Vrishni race.^^"^**

And now I am desirous of repairing to the city of Dwara-

vati. Do thou therefore, most valorous of men, assent to
my departure.^^ When king Yudhishthira was smitten heavi-
ly with affliction, I with Bhishma, have recited to him many

appropriate legends suited to the occasion with a vew of assu-

aging his grief, and the pliant and high-minded Yudhishthira,
though our sovereign, and versed in all lore, paid due heed to
our words.^^ That son of Dharma honors truth, and is grateful
and righteous, therefore will his virtue, and good sense and
the stability of his power always endure."^"^* And now, O
Arjuna, if it pleases thee, do thou go to that high minded
32 MAHABHARATA." [Aciucimedhika

prince and tell him of my intention to depart from this place.'^'^

For, thou of mighty arms even if death coraeth to me,

I am unwilling to do anything that may displease him,

leaveing alone my going to the city of Dwarrivati."* son of

Pritha, and descendant of Kuru, I now tell thee truly desir-

ing to do only what is good and agreeable to thee, and there
can be nothing equivocal in it in any way. that the necessity
for my staying here no longer exists, when Arjuna that
monarch, the son of Dhritarashtra hath been slain with his

armies and attendants,""^^"-^ and the earth, my friend, with its

oirdle of seas, and its mountains and woods and forests, and the

kingdom of the Kuru king filled with various gems, have

passed under the sway of that wise son of Dharma. And

O foremost prince of Bharata's race, may that virtuous prince

administer the entire kingdom of the earth in righteous-

j^g,g 2y-3o j^,-,(j ^vitii the respect and approbation of numerous

high-souled Siddhas, and having his praises always extolled
Do thou, chieftain of Kuru's race,
by the court heralds.=^^

accompany me to-day to the presence of the king, the

great aggrandiser of the Kuru race, and sound him of my

intended return to As Yudhishthira the high-
Dwaraka.^^
souled Id'ig of the Kurus always commands my love and res-
pect, I have, son of Pritha, placed this my body and all

the wealth that I have in my house, at his disposal.^^' And

O prince Partha (son of Pritha) when this earth has come

under thy sway and that of the worshipful Yudhishthira of

excellent character, there no longer remains any necessity for

my staying here except for my affection for thee.^* And mon-

arch, when the re-doubtable Arjuna had been thus accosted by
honors due
the noble-hearted J anarddana, he, shewing
all the

by merely saying 'be it so.'^s

to him, sorrowfully replied

Section XVI.

Kec,ava and Ar-

Janamejaya said,— 'When the high-souled
enemies repaired to the assembly rooms
juna after slaying their
regenerate one, took place between
what conversation,
'''
them
Parva.] acwamedha parva.' 53

CAnugita Parva. )

Vaigampayana said,
—"The son of Pritha (Arjuna), having
recovered his own kingdom, joyously spent his time, without
doing anything else, in the company of Krishna, his heart
filled with delight, in that palace of celestial beauty.^ One
day, those two listlessly proceeded to a particular part of the
palace that looked, king, like a veritable portion of Heaven,
Themselves filled with delight, they were then surrounded by
their relatives and attendants.^
Pandu's son Arjuna, filled
with joy in the company of Krishna, surveyed that delightful
mansion, and then addressed his companion, saying, '0 mighty —
armed one, thy greatness became known to me upon the
approach of the battle.* son of Devaki, thy form also, as the
Lord of the universe, then became known to me !^ What thy
holy self said unto me at that time, G Kegava, through
aifection, has all been forgotten by me, O chief of men, in
consequence of the fickleness of my mind !® Eepeatedly,
however, have I been curious on the subject of those truths.
Thou, again, O Madhava, wilt repair to Dwaraka soon !'
"''

Vai^ampayana continued, — "Thus addressed by him, Krishna

of mighty energy, that foremost of speakers, embraced Phal-
guna and replied unto him as follows.*
—
"Vasudeva said, 'I made thee listen to truths that are
regarded as mysteries. I imparted to thee truths that are
eternal. Verily, I discoursed to thee on Religion in its true
form and on all the eternal regions.^ It is exceedingly dis-
agreeable to me to learn that thou didst not, from folly,

receive what I imparted. The recollection of all that I told

thee on that occasion will not come to me now.^*' Without
doubt, son of Pandu, thou art destitute of faith and thy
understanding is not good. It is impossible for me, Dhanan-
jaya, to repeat, in detail, all that I said on that occasion.^*
That religion (about which I discoursed to thee then) is more
than sufficient for understanding Brahma. I cannot discourse
on it again in detail.^^ I discoursed to thee on Supreme
Brahma, having concentrated myself in Yoga. I shall now,
however, recite to tKee an old history uf on the same topic.^*

O foremost of all persons observant of duty, listen to every-

[ 5 ]
 34 MAHABHARATA.' [Anur/itcC

thing I now say, so that, with an understanding adapted to my

teaching, thou mayst succeed in attaining to the highest end !^*

chastiser of foes, on one occasion, a Brahmana came to us

from the regions of Heaven. Of irresistible energy, he came
from the regions of the Grandsire. He was duly reverenced by
us.^^ Listen, O son of Pritha, without yielding to scruples
of any kind, to what he, O chief of Bharata's race, said, in
answer to our enquiries, agreeably to heavenly forms !'^''

'The Brahmana said, — That which thou askest me, O

Krishna, connected with the religion of Moksha (Emancipa-
tion), led by thy compassion for all creatures (and not for thy
own good), — that, indeed, which destroys all delusion, — thou
that art possessed of supreme puissance,*^^ I shall now tell

thee duly, slayer of Madhu ! Do thou listen with concen-

trated attention as I discourse to thee, O Madhava !^^ A
Brahmana of the name of Ka9yapa, possessed of penances and
the foremost of all persons conversant with duties, came to a
certain other Brahmana who had become conversant with all
the mysteries of religion. i*^^ Indeed, the latter had mastered
all the knowledge which the scriptures teach respecting the
departure and reappearance of beings and possessed tha,t direct

knowledge of all things which Yoga gives. He was well

skilled in the truths of all topics relating to the world. He

had mastered the truth about pleasure and pain."° He knew
the truth about birth and death, and understood the dis-

tinctions between merit .and demerit. He was a beholder of

the ends attained to by embodied creatures high and low in
consequence of their acts."^ He lived like one emancipated

from the world. Crowned with ascetic success and possessed

of perfect tranquillity of soul, he had all his senses under
complete control. He seemed to blaze with the resplendence
of Brahma and capable of going everywhere at will. He knew
the science of disappearing at will from before the eyes of all.

* 'Bhiitanam &c.,' is explained by Nilakantha as 'no swasya,' and

the vocative 'vibho' is taken as 'Paramatnian.' — T.
t •Agatagamam' implies, as explained by the Commentator, 'prapLa-
^a^tarahasya m,'~T.
Parva.] acwamedha parva. 35

He used to rove in the company of invisible Siddhas and celes-

tial musicians. He used to sit and converse with them on
some spot retired from the bnstle of humanity. He was as
unattached to all things as the wind. Ka9yapa having heard
of him truly, desired to see him. Possessed of intelligence,
tiat foremost of all Brahman as approached the sage.^^"** Him-
self possessed of penances, Ka^yapa, moved by the desire of
acquiring merit, fell, with a rapt heart, at the feet of the sage

when he had seen all those wonderful attributes.^^ Filled

with wonder at the sight of those extraordinary accomplishments,
Ka^yapa began to wait upon that foremost of all Brahmanas,
with the dutiful reverence of a disciple waiting upon his pre-
ceptor and succeeded in propitiating hira.^® By his devotion,
him the obedience due from
scorcher of foes, rendering to
a disciple to a preceptor, Ka9yapa gratified that Brahmana
who possessed all these accomplishments and was endued, be-
sides, with scriptural learning and excellent conduct.^^ Gratified
with KaQvapa, the Brahmana one day addressed him cheerfully
and spoke as follows, with an eye to the highest success. Listen
to those words, Janarddana, as I repeat them !^^

" '
— The ascetic crowned with success said, — By diverse
acts, son, as also by the aid of merit, mortal creatures
attain to diverse ends here and residence in Heaven.^^ No-
where is the highest happiness ; nowhere can residence be eter-

nal. There are repeated falls from the highest regions acquir-
ed with such sorrow.^" In consequence of my indulgence in
sin, I had to attain to diverse miserable and inauspicious ends,
filled as I was with lust and wrath, and deluded by cupidity.^^
1 have repeatedly undergone death and rebirth. I have eaten
diverse kinds of food, I have sucked at diverse breasts.^^ I have
seen diverse kinds of mothers, and diverse fathers dissimilar to
one another. Diverse kinds of happiness have been mine and
diverse kinds of misery, sinless one !^' On diverse occasions
have I been separated from what was agreeable and united
with what was disagreeable. Having earned wealth with great
toil I have had to put up with its loss.^* Insults and excessioA
misery I have received from king and relatives. Mental and
physical pain, of great severity, have been mine.^^ Humilia-
S6 MAHABHARATA. [AnUf/Uct

tions I have undergone, and death and imTniirement^ under

circumstances of great severity. Falls into Hell have been
mine, and great tortures in the domains of Yama.^® Decre-
pitude and diseases have repeatedly assailed me, and cala-
mities, as frequent, in copious measure. In this world I have
repeatedly undergone all those afflictions that flow from a
perception of all pairs of opposites.^^ After all this, one day,
overwhelmed with sorrow, blank despair came upon me. I
took refuge in the Formless. Afflicted as I was with great
distress, I gave up the world with all its joys and sorrows.*^®
Understanding then this path, I exercised myself in it in this
world. Afterwards, through ^tranquillity of soul, I attained
to this success that thou seest.'^^ I shall not have to come to
this world again (after my departure hence). Verily, till

I attain to absorption into eternal Brahma,' till, in fact, the

final dissolution of the universe, I shall look on those happy
ends that will be mine and on those beings that, constitute

this universe.^*** Having acquired this excellent success,

I shall, after departing from this world, proceed to what

is above it {i. e., Satyaloka) and thence to what is higher
(i. e., obsorption into Brahma).*^ Verily, I shall attain to
the condition, which is un manifest; of Brahma. Let no
doubt be thine as regards this. O scorcher of foes, I shall not.

return to this world of mortal creatures.*^ O thou of great

wisdom, I have become gratified with thee. Tell me what
I shall do for thee ! The time has come for the accomplish-
ment of that purpose for which thou hast come hither.**

Verily, I know that object for which thou hast sought me.
I shall soon depart from this world. Hence it is that I have
given thee this hint.** O thou of great wisdom and experience,

* 'Niriikara9ntena' is explained by Nilakantha as 'Asamprajnata-

sami\adlu-san)adhigamya implying reliance on

Bialnnabhavacritena,'

Erahraa by having recourse to Sarafullii or a suspension of all functions

of both body and mind (through Yoga) and arrival at that state which

is one of perfect unconsciousness.' T. —

t The dissolution here spoken of is the Mahapralaya and not the
Khanda or Avantara Pralayas. Till then, the sage will look upon all
beingsj i^ ^, their repeated misrations. —T.
 *

Farva.] ACWAMEDHA. PARTA. 37

I have been highly gratified with thee for thy behaviour. Do

thou question me ! I shall discourse on what is beneficial to
thee, agreeably to thy desirfe.*^ I think thy intelligence is

great. Indeed, I applaud it much, for it was with the aid of

that intelligence that thou wert able to recognise me. Surely,
O Kacjyapa, thou art possessed of great intelligence.
— '
"*'

Section XVII.

"Vasudeva said,
—'Touching the feet of that sage, the Brah-
mana asked him some questions that were exceedingly diffi-

cult to answer. That foremost of all righteous persons then

discoursed on those duties that were referred to.^

•"Ka^yapa said, —How does the body dissolve away, and

how is another acquired ? How does one become emancipated,
after passing through a repeated round of painful rebirths?*
Enjoying Prakriti for sometime, how does Jiva cast off the
particular body (which Prakriti gives) ? How does Jiva, freed
from the body, attain to what is different from it (viz., Brah-
ma ?* How does a human being enjoy (and endure the fruits
of ) the good and bad acts done by him ? Where do the acts
exist of one that is devoid of body ?* —
" 'The Brahmana —Thus
by Ka^yapa, the
said, urged
emancipated sage answered those questions one after another.
Do thou listen to me, scion of the Vrishni race, as I recite
to thee the answers he made.^
" '
— The Emancipated sage said, —Upon the exhaustion of
those acts capable of prolonging life and bringing on fame

*The Commentator explains that altogether seven questions are

asked. The first is about the- dissolution of the body. The second
relates to the manner of re-acquiring a body. The third has reference
to the manner in which rebirth may be avoided. The fourth relates to
the causes that operate for giving a body to Jiva. By 'Prakriti' ia
meant Nature or that Ne-science which is the cause of body. The fifth
relates to the Anyat or Param, viz , how final Emancipation or absorp-
tion into Brahma takes place. The sixth pertains to the manner in
which the fruits of acts are enjoyed or endured. The seventh enquires
after the way in vrhich acts attach to Jiva even ^vhen devoid of
a body,— T,
3S MAHABHARATA. [Anugitd

which are done in a particular body that Jiva assumes," the

embodied Jiva, with the span of his life shortened, begins to

do acts hostile to life and health. On the approach of destruc-

tion, his understanding turns away from the proper course/

The man of uncleansed soul, after even a correct apprehen-
sion of his constitution and strength and of the season of both
his own life and of the year, begins to eat at irregular intervals

and to eat such food as is hostile to him.*^ At such a time

he indulges in practices that are exceedingly harmful. He
sometimes eats excessively and sometimes abstains altogether
from food.^ He eats bad food or bad meat or takes bad drinks,
or food that has been made up of ingredients incompatable
with one another. He eats food that is heavy in excess of the
measure that is beneficial, or before the food previously taken

has been digested.^" He indulges in physical excercise and

sexual pleasure in excess of the due measure, or through evidity
for work, suppresses the urgings of his corporeal organism even
when they become pronounced.^^ Or, he takes food that is

very juicy, or indulges in sleep during daytime. Food that is

not properly digested, of itself excites the faults, when the

time comes.f^^ From such excitement of the faults in his

body, he gets disease ending in death itself. Sometimes the

person engages in perverse or unnatural acts like hanging (for

bringing about his death)." Through, these causes the living

* 'Kala' here means both the season of the year and the age of the
person. Food t^at is beneficial in summer is not so in winter, or that
which is beneficial in youth is otherwise at old age. All the texts that
I have seen have 'viditwa' and not 'aviditwa' which Telang takes in his

version for the "sacred Books of the East.'' 'Kala' is always interpreted
by the Commentators of Charaka as refering to either period of life or

period of the year. This, as well as the following verses, relate to the
laws of health as expounded by Charaka — T.
t The faults arc three, vh., Wind, Bile, and Phlegm. When exist-

ing in a state of harmony, they produce health. When one is excited

or two, or all, indisposition sets in. They are called 'dosha' or faults,
because of their liability to be excited and produce disease. Telang, not
suspecting that the whole passage is a reproduction of a passage in the

ancient work edited by Charaka, misunderstands some expressions and

wrongly render's 'doshau' into 'disorders.' It is a reclincal term,— T.
ravva.] ACWAMEDHA PARVA^ S9

body of the creature dissolves away. Understand correctly

themanner as I declare it to thee !*^* Urged on by the Wind

which becomes violent, the heat in the body, becoming excited,
and reaching every part of the body one after another, res-
trainsall the (movements of the) vital breaths.^^ Know truly
that excited all over the body, the heat becomes very strong,

and pierces every vital part where life may be said to reside.-*^

In consequence of this, Jiva, feeling great pain, quickly takes

leave of its mortal casement. Know, O foremost of regenerate

persons, that when the vital parts of the physical organism

become thus afflicted, Jiva sl^ps awa}^ from the body, over-
whelmed with great pain. All living creatures are repeatedly
afflicted with birth and death.^^"^^ It is seen, chief of Brah-
man as, that the pain which is felt by a person when casting
off his bodies is like to what is felt by him when first entering

the womb or when issuing out of it. His joints become

almost dislocated and he derives much distress from the waters

(of the womb).-f^^"-° Urged on by (another) violent wind, the

wind that is in the body becomes excited through cold, and

dissolves away the union of matter (called the body) into its

respective elements numbering five.^"^ That wind which re-

sides in the vital breaths called Prana and Apana occurring

within this compound of the five primal elements, rushes up-
wards, from a situation of distress, leaving the embodied crea-
ture.^^ It is even thus that the wind leaves the body. Then
is seen breathlessness. The man then becomes destitute of

heat, of breath, of beauty, and of consciousness."^ Deserted

by Brahma (for Jiva is Brahma), the person is said to be dead.

* "^Jivitam' in the second line seems to be an objective of 'cariram'

in the first. —T.

t 'Garbha-sankramane' is explained by Nilakantha as 'entering this
foetus in the womb after casting off the body appertain^ to the other

world. I think Telang is not correct in his version of 19 and 20.

'Atisarpana' can never imply 'exhaustion ;' hence, 'karmanam' can never

be the reading he adopts. Besides 'tadricam' seems .to settle the ques-
tion. The tortures felt at death are similor to those at birth. T. —
X 'Sambhutatwam' is 'sanhatatwam.' 'Niyachachati' is 'nacyyati'
'Vayu' is understood in the second line, or that in the first line of the

next ver.se may be taken as the nom. of 'niyachcchati.' — T.

4.0 MAHABHARATA. [AnUgUci

By those ducts through which he perceives all sensuous objects,

the bearer of the body no longer perceives them,"* The life-

breaths that are generated by food, it is the eternal Jiva who

creates in the body in those very ducts."^ The elements gather-
ed together become in certain parts firmly united. Know that
those parts are called the vitals of the body. It is said so

in the Castras."" When those vital parts are pierced, Jiva,

rising up, enters the heart of the living creature and restrains
the principle of animation without any delay
.'^^
The creature

then, though still endued Avith the principle of conciousness,

fails to know anything. The vital parts being all overwhelmed,

the knowledge of the living creature becomes overwhelmed
by darkness.-" Jiva then, who has been deprived of every-
thing upon which to stay, is then agitated by the wind.
He then, deeply breathing a long and painful breath,^^ goes
out quickly, causing the inanimate body to tremble. Dis-

sociated from the body, Jiva, however, is surrounded by his

acts.^** He becomes equiped on every side with all his aus-

picious acts of merit and with all his sins. Brahraanas en-
dued with knowledge and equiped with the certain conclusions
of the scriptures,^^ know him, from indications, as to whether

he is possessed of merit or with its reverse. Even as men

possessed of eyes behold the fire-fly appearing and disappearing
amid darkness, men possessed "of the eye of knowledge and

crowned with success of penances, behold, with spiritual vision,

Jiva as he leaves the body, as he is reborn, and as he enters
the womb. It is seen that Jiva has three regions assigned to

him eternally.^^"^* This world where creatures dwell is called

the field of action. Accomplishing acts good or bad, all em-

bodied creatures attain to the fruits thereof.^^ In consequence
of their own acts, creatures acquire even here superior or in-
ferior enjoyments. Doers of evil deeds here, in consequence
of those acts of theirs, attain to Hell.^^ This condition of

sinking with head downwards, in which creatures are cooked,

is one of great misery. It is such that a rescue therefrom is

exceedingly difficult. Indeed, one should strive hard for saving

oneself from this misery.*^ Tho.se regions where creatures
dwell when they ascend from this world I shall now declare
Parva.] acwamedha parva. 41

truly. Do thou listen to me with attention.'^ By listening to

what I say, thou shalt attain to firmness of understanding and

a clear apprehension of (good and bad) acts. Know that even

those are the regions of all creatures of righteous deeds, viz.,

the stellar worlds that shine in the firmament, the lunar disc,

and the solar disc as well that shines in the universe in its

own light.^^"**' Upon the exhaustion, again, of their merits,

they fall away from those regions repeatedly. There, in Heaven

itself, is distinction of inferior, superior, and middling felicity.*^

There in Heaven itself, is discontent at sight of prosperity

more blazing than one's own. Even these are the goals which
I have mentioned in detail.*^ I shall, after this, discourse to
you on the attainment by Jiva of the condition of residence
in the womb.*" Do thou hear me, with concentrated atten-
tion, regenerate one, as I speak to thee !
— '
"**

Section XVIII.
" '
—The Brahmana said, — The acts, good and bad, that Jiva
does are not subject to destruction. Upon attainment of body
after body, those acts produce fruits corresponding with them.*^

As a fruit-bearing tree, when the season comes of productivity,

yields a large quantity of fruit, merit, achieved with a pure
heart, similarly yields a large crop (of felicity).^ After the

same fashion, sin, done with a sinful heart, produces a large

crop of misery. The Soul (or Jiva), placing the mind ahead,
addresses himself to action.^ Hear then how Jiva, equipt

with all his acts and overwhelmed with lust and wrath, enters
the womb.* The vital seed, mixed with blood, enters the
womb of females and becomes the field (of Jiva), good or bad,
born of (his) acts.^ In consequence of his subtlety and the
condition of being unmanifest, Jiva does not become attach-
ed to anything even after attaining to a body. Therefore, he
is called Eternal Brahma.f That {viz., Jiva or Brahma) is

* 'Pachante' is 'phalam prayachcchanti.' —T.

t Nilakantha explains this verse in a diiferent way. According to him
it means, 'In consequence of his subtlety and imperceptibility, Jiva
does r.ot bpcome attached to anything. For this rtason, one possessed

[ G ]
 42 iiAHABHARATA." [Anugitci

the seed of I all creatures. It is in consequence of Him that

living creatures live. That Jiva, entering all the limbs of the
foetus part by part, accepting the attribute of mind, and re-

siding within all the regions that belong to Prana, supports

(life). In consequence of this, the foetus, becoming endued
with mind, begins to move its limbs.*'"^ As liquified iron,

poured (into a mould), takes the know form of the mould,

that the entrance of Jiva into the foetus is even such.' As
fire, entering a mass of iron, heats it greatly, do thou know
that the manifestation of Jiva in the foetus is such.^*' As a
lamp, burning in a room, discovers (all things within it),

after the same manner mind discovers the different limbs

of the body.-f-^^ Whatever acts, good or bad, Jiva does in a
former body, have certainly to be enjoyed or endured by him.^*
By such enjoyment and endurance former acts are exhausted,
and other acts, again, accumulate, till Jiva succeed in acquir-
ing a knowledge of the duties included in that contemplation
which leads to Emancipation.^^ Regarding this, I shall tell

thee those acts by which Jiva, best of men, while coursing

through a repeated round of re-births, becomes happy.^* Gifts,

observances of austerity, Brahmacharyya, bearing Brahma ac-

cording to the ordinances laid down, self-restraint, tranquillity,
compassion for all creatures,^^ restraint of passions, abstention
from cruelty as also from appropriating what belongs to others,
refraining from doing even mentally, all acts that are false

and injurious to living creatures on the Earth," reverently

serving mother and father, honouring deities and guests,

worship of preceptors, pity, purity, constant restraint of all

organs,^'^ and causing of all good acts, are said to constitute

of a knowledge of Bi'ahma, having become cognisant of Brahma, and

in becoming so (i. e.,
attained the great object of his desire, succeeds
dissociated from all things). This interpretation seems to be a little

far-fetciied. —T.
" 'Chetasa' indicates 'upadhibhutena,' for previously, Jiva was with-

out 'upadhi.' 'PrJlnasthaneshu' implies 'Indriyagolokeshu' or those vital

parts which constitute the seats of the senses. 'Chetana' does not, I
think, mean 'consciousness'. It implies mind. — T.
t Causes thera to grow. I do not follow Nilakantlia here. — T.
Parva.] acwamedha. parva. 43

the conduct of the good. From observance of such conduct,

arises Righteousness which protects all creatures eternally.^®

Such conduct one would always behold among persons that

are good. Verily, such conduct resides there eternally. That
course of practices to which persons of tranquil souls adhere
indicates Righteousness.-^^ Among them is thrown that
course of practices which constitutes eternal Righteousness.
He who would betake himself to that Righteousness would
never have to attain to a miserable end.^® It is by the
conduct of the good that the world is restrained in the paths
of Righteousness when it falls awa3\ He that is a Yogin is

Emancipated, and is, therefore, distinguished above these (viz,,

the good).*^^ Deliverance from the world takes place, after a
long time, of one who acts righteously and well on every occa-
sion as he should.^^ A living creature thus always meets with
the acts done by him in a former life. All these acts constitute
the cause in consequence of which he comes into this world
in a state different from his true form.-f^' There is a doubt
in the world as regards the question. By what was the ac-
ceptance (by Jiva) of a body first determined.'^* The Grand-
sire of all the worlds, viz,, Brahman, having first formed a
body of his own, then created the three worlds, in their en-
tirety, of mobile and immobile creatures.''^ Having first him-
self assumed a body, he then created Pradhana. That Pra-
dhana is the material cause of all embodied creatures, by whom
is all this covered, and whom all came to know as the high-
est.** This that is seen is said to be destructible ; while the
other is immortal and indestructible. This that \^is seen) is

said to be Kshara (the destructible) ; that, however, which is

the other is the Immortal (as also) Akshara (the Indestructible).

Of each Purusha taken distributively, the whole is duality
among these three4^'^ Seen first (to appear in an embodied

* Nilakancha points out that one of the cha's indicates the reason or
cause. Hence, the use of 'therefore' in the text,— T.
t 'Vikrita' does not necessarily mean degraded. It implies 'changed
or altered.' Jiva, who is pure and immaculate, takes birth in this
world, falling away from his true status of Brahma owing to his acts.
Acts, again, are eternal, no begining being conceivable. —T.
I 'Parantwamritamaksharam' indicates tico things, vk.^ Amritam aud
44- MaH'ABHar\ta. [AnugUa

form), Prajapati (then) created all the prima] elements and

all immobile creatures. Even this is the ancient audition.*^

Of that (acceptance of body), the Grandsire ordained a limit

in respect of time, and migrations among diverse creatures
and return or rebirth.^'' All that I say is proper and correct,

like to what a person who is endued with intelligence and

who has seen his soul, would say on this topic of previous

births.*^* That person who looks upon pleasure and pain as

inconstant, which, indeed, is the correct view, who regards
the body as an unholy conglomeration, and destruction as
ordained in action,^^ and who remembers that what little of
pleasure there is, is really all pain, Avill succeed in crossing
this terrible ocean of worldly migration that is so difficult to

cross.^^ Though assailed by decrepitude and death and dis-

ease, he that understands Pradhana beholds with an equal eye

that Consciousness which dwells in all beings endued with
Consciousness.^^ Seeking the supreme seat, he then becomes
utterly indifferent to all (other) things. O best of men, I

shall now impart instruction to thee, agreeably to truth, con-

cerning this.^* Do thou, learned Brahmana, understand

in completeness that which constitutes the excellent know-
ledge, as I declare it, of that imdestructible seat !
— '
"*^

Aksharam. The first line speaks of Kshara, or the matei-ial case, or body;
tlieii of that which or other. This other is of two kinds, viz.,
is 'para'

'Amritam' or 'cudilia-chaitanyara,' implying 'Brahma' in its condition of

purity and 'Aksharam' or Jiva as existing in the material ease. In the
;

second line, 'trayanam' refers to Kshara, Amrita, and Akshara. 'Mi-

thunam' is duality, referring to that which is composed of Kshara and
Akshara. What is stated in this Verse is that every Purusha is a duality,
made up of Kshara and Akshara. Telang gives a different version of the
verse. He ignores the word 'trayanam' totally, and takes 'Mithunam' as
implying a couple (male and female). All the texts I have seen contain
'trayanam.' —T.
* 'Atra purvajanmani (vishaye) yathJi ka^^hit raedhavi ^c, (vadet\'
seems to be the correct order of the words. Telang translates the first

liiie dillcfeiitly,— T,
 —

Parvn.]

Section XIX.
«' '
— The Brahmana said, — He who becomes absorbed in the

one receptacle (of all things), freeing himself from even the
thought of his own identity with all things, —indeed, ceasing

to think of even his own existence, —gradually casting off one

after another, will succeed in crossing his bonds.*^ That man
who is the friend of all, who endures all, who is attached to

tranquillity, who has conquered all his senses, who is divested

of fear and wrath, and who is of restrained soul, succeeds in

emancipating himself.^ He who behaves towards all creatures

as towards himself, who is restrained, pure, free from vanity,

and divested of egoism, is regarded as emancipated from every-
thing.^ He also is emancipated who looks with an equal eye
upon and death, pleasure and pain, gain and loss, agree-
life

able and disagreeable.* He is in every way emancipate who

does not covet what belongs to others, who never disregards any
body, who transcends all pairs of opposites, and whose soul is

free from attachment.^ He is emancipated who has no enemy,

no kinsman, and no child, who has cast off religion, wealth,

and pleasure, and who is freed from desire or cupidity.® He

becomes emancipated who acquires neither merit nor demerit,
who casts off the merits and demerits accumulated in previous

births, who wastes the elements of his body for attaining to a

tranquillised soul, and who transcends all pairs of opposites.'
He who abstains from all acts, Avho is free from desire or
cupidity, wbo looks upon the universe as unenduring or as
like an A9wattha tree, ever endued with birth, death, and
decrepitude,^ whose understanding is fixed on renunciation,
and whose eyes are always directed towards his own faults,

soon succeeds in emancipating himself from the bonds that

* 'Ekayana' is the one receptacle of all things, viz., Brahma. 'Tush-

ni' implies 'ahamevedam sarvamasmityabhimanamapyakurvan,' i. e.,

'without even retaining the conbciousness of his own identity with

everything.' 'Kinchikachintayan' i. e., not even thinking that he ia

existing. 'Purvam purvam parityajya' implies the gradual merging of

the grosser in the subtler, i. e., the successive stages of Yoga before
absorption into Brahma. I follow Nilakantha, — T^
411 MvHabHar\T4. [Anugit^

bind him.*' He that sees his soul void of smell, of taste and
touch, of sound, of belongings, of vision, and unknowable, be-
comes eraancipated-t^" He who sees his soul devoid of the

attributes of the five elements, to be without form and cause,

to be really destitute of attributes though enjoying them, be-
comes eraancipated-t^^ Abandoning, with the aid of the un-
derstanding, all purposes relating to body and mind, one
gradually attains to cessation of separate existence, like a fire

unfed with fuel.§^^ One who is freed from all impressions,

who transcends all pairs of opposites, who is destitute of all

belongings, and who uses all his senses under the guidance of
penances, becomes emancipated.lF^' Having become freed
from all impressions, one then attains to Brahma which is
Eternal and supreme, and tranquil, and stable, and enduring,
and indestructible.^* After this I shall declare the science of
Yoga than which there is nothing superior, and how Yogins,.
by concentration, behold the perfect .soul.$^^ I shall declare
the instructions regarding it duly. Do thou learn from me
those doors by which directing the soul within the body one
beholds that which is without beginning and end.|l" With-
drawing the senses from their objects, one should fix the mind

* The first half of the second line of 8 is read differently in the Bengal
texts. 'A9wasthamava9am miidhara' implies 'without ease or happiness,
endued with slavery and ignorance.' T. —
t The Soul being destitiite of these becomes 'Chinrnfttra,' e a pure »'.
,

Chit withoiit the attributes superinduced upon it by Ne-science or

ignorance. —T.
J Formlessness implies subtlety. 'Without cause' implies increate or
as identical with eternal Brahma. Dissociation from attributes while
enjoying them implies an emancipate condition. —T.
§ 'Nirvana,' according to orthodox Commentators, implies the anni-
hilation or cessation of separate or individual existence by absorption
into universal and etei'nal Brahma. — T.
H The impressions caused by objects outside self are destroyed by
'those belonging to contemplation. The latter, again, should be des-
troyed before absorption into Brahma can occur. —T.
$ 'Siddham' is explained as 'destitute of the errors, due to Ne-
science. —T.
II
'Atmanam' is 'Chittam ;' 'atmani' is 'dehe ;' 'charayan' is 'antar-

;mukham kritwai' 'nityam' is 'adyantajunyam.' So Nilakauth>i,---Tt

Parva.] icwamedha pakva^ 47

upon the soul ; having previously undergone the severest aus-

terities, one should practise that concentration of mind which
leads to Emancipation.*" Observant of penances and always
practising concentration of mind, the learned Brahmana, en-
dued with intelligeuce, should observe the precepts of the
science of Yoga, beholding the soul in the body.^^ If the
good man succeeds in concentrating the mind on the soul, he
then, habituated to exclusive meditation, beholds the Supreme
soul in his own soul.-^® Self-restrained, and always concen-
trated, and with all his senses completely conquered, the man
of cleansed soul, in consequence of such complete concentra-
tion of mind, succeeds in beholding the soul by the soul.^*^

As a person beholding some unseen individual in a dream re-

—
cognises him, saying, This is he, when he sees him after —
waking, after the same manner the good man having seen the
Supreme Soul in the deep contemplation of Samadhi recog-
nises it upon waking from Samadhi.-f-^^ As one beholds the
fibrous pith after extracting it from a blade of the Sdccharum.
Munja, even so theYogin beholds the soul, extracting it from
the body.^'' The body has been called the Hacckarum Muvja,
and the fibrous pith is said to stand for the soul. This is the
excellent illustration propounded by persons conversant with
Yoga.^* When the bearer of a body adequately beholds the
Soul in Yoga, he then has no one that is master over him, for
he then becomes the lord of the three worlds.:}:^* He succeeds
in assuming diverse bodies according as he wishes. Turning
away decrepitude and death, he neither grieves nor exults.^^
The self- restrained man, concentrated in Yoga, can create
(for himself ) the godship of the very gods. Casting off his

* 'Fixinff the mind upon the sonl' is that concentration which leads to
Emancipation. This becomes possible in consequence of severe austeri-
ties undergone previoiisly. — T.
t I expand the yerse a little to make it intelligible. The sense ia
ibis : having seen the Supreme Soul in Samadhi, upon awaking from it,

he recognises it in the universe, i. e., regards the universe to be nothing

^Ise than the Supreme Soul. — T.
I This may also mean 'he has none superior to him ; not even he that
is the Lord of the universe.' — T.
48 MaHabHaRata. [Anugitrt

transient body he [attains to immutable Brahma.*** No fear

springs up in him at even the sight of all creatures falling

victims to destruction (before his eyes). When all creatures

are afflicted, — he can never be afflicted by any one."^ Devoid
of desire and possessed of a tranquil mind, the person in Yoga
is never shaken by pain and sorrow and fear, the terrible
effects that flow from attachment and affection.-'* Weapons
never pierce him; death dues not exist for him. Nowhere
any one that is happier than he.^®
in the world can be seen
Having adequately concentrated his soul, he lives steadily on
himself. Turning off decrepitude and pain and pleasure, he

sleeps in comfort.^" Casting off this human body he attains

to (other) forms according to his pleasure. While one is

enjoying the sovereignty that Yoga bestows, one should never

fall away from devotion to Yoga.-|-^^ When one, after ade-
quate devotion to Yoga, beholds the Soul in oneself, one then
ceases to have any regard for even him of a hundred sacri-

fices (Indra).l^- Hear now how one, habituating oneself to

exclusive meditation, succeeds in attaining to Yoga. Think-
ing of that point of the compass which has the Sun behind it,

the mind should be fixed, not outside, but in the interior of

that mansion in which one may happen to live. Residing

within that mansion, the mind should then, with all its out-

ward and inward (operations), behold in that particular room

in which one may stay. At that time when, having deeply
meditated, one beholds the All (viz., Brahma, the Soul of the

* The first line seems to be doubtful. The sense, as I understand it,

ig^ — such a person becomes the god of the very gods. The causul verb
'karayate' may be taken as equivalent to 'karoti.' —T.
t I follow Nilakantha in rendering the second line. The sense is

clear, viz , that one should not fall away from the practice of Yoga,

tempted by the puissance that Yoga brings. Telang renders the line

•one practising concentration should never become despondent.' I think,

Nilakantha is right. — T.
Nilakantha notes that this indicates that only that Yogin who has
+

not advanced much may be tempted by the desire of enjoyment. He,

however, who has adequately devoted himself to Yoga, feels no regard
for ludra himself l)ut can turn hi;u away like Diojeuis dismissing

Alexa vi -i lUa 'i eat -T.

 '

Parva.] acwamedha paRva.' 4D

universe), there is then nothing external to Brahma where the

mind may dwell Restraining all the senses in a forest that
is free from noise and that is uninhabited,^^"^" with mind
fixed thereon, one should meditate on the All (or universal
Brahma) both outside and inside one's body. One should
meditate on the teeth, the palate, the tongue, the throat, the
neck likewise ; one should also meditate on the heart and the
ligatures of the heart !*^^
'"The Brahmana continued, — Thus addressed by me, thafc

intelligent disciple, slayer of Madhu, once more asked me

about this religion of Emancipation that is so diflScult to

explain.®^ —How doos this food that is eaten from time to time
become digested in the stomach ? How does it become trans-
formed into juice ? How, again, into blood '^^'^ How does it

nourish the flesh, the marrow, the sinews, the bones? How
do all these limbs of embodied creatures grow ?*^ How does

the strength grow of the growing man ? How occurs the

escape of all such elements as are not nutritive, and of all

impurities separately ?" How does this one inhale and again,

exhale ? Staying upon what particular part does the Soul

dwell in the body ?*^ How does Jiva, exerting himself, bear

* I have endeavoured to render verses 33 to 37 as literally as poss-

ible, under the guide of Nilakantha, omitting his inferences. The
passage relates to the mysteries of Yoga. In the second line of 33,

'drishtapurvara digara,' which has been rendered 'that point of the

compass which has the Sun behind it,' means the instructions laid down
in the Vedanta as based upon the Crutis. 'Drishtam' implies 'Cruti,'

for it is as authoritative as anything seen- 'Pura' implies a city, a

.citadel, or a mansion. Here it refers to the body. The 'avasatha' with-

in the 'pura' refers to the 'chakra' or nervous centre beginning with what
i.s called the 'muladhara.' At the time when Brahma is realised, the

whole universe appears as Brahma and so nothing exists, besides Brahma,

upon which the mind can then dwell. Telang, I think, is not correct
• in rendering 'managchasya vahyatah' as 'his mind should not any way
wander outside.' The correct version would be 'the mind is then no-
where,' implying that at that time the mind has nothing else to dwell
upon. 'Kayamabhyantaram' is 'kayamabhi' and 'antaram,' i. e., both
•within and without the body. Th-^* several parts of the body named,
beginning with teeth, &c., refer to eating and other operations, all of

. which iniluence the mind and dispose it for purity and otherwise.— T.

[ 7 ]
50 mahabharata! [AnugUci

the body ? Of what color and of what kind is the body in

which he dwells again (leaving a particular body ?)" O holy
one, it behooveth thee to tell me all this accurately, sinless

one !
— Even thus was I interrogated by that learned Brah-
mana, Madhava '" I replied unto him, thou of mighty

arras, after the manner I myself had heard, O chastiser of all

foes As one placing some precious object in one's store room

!

should keep one's mind on it,*^ so, placing the mind within
one's own body, one should then, restraining all the senses,

seek after the Soul, avoiding all heedlessness." One would,

becoming always assiduous in this way and gratified with one's

Town self, within a very short time attain to that Brahma by

beholding which one would become conversant with Pra-

dhana.**^ He is not capable of being seized by the eye ;

nor

even by all the senses.f It is only with the lamp of the mind
that the great Soul can be seen.*^ He has hands and feet on

all sides ; he has ears on all sides ; he dwells, pervading all

things in the world.t*^ Jiva beholds the Soul as extracted

from the body (like the stalk from a blade of Saccharum Munja,
when knowledge Then casting off Brahma as invested
comes).

with form, by holding the mind in the body, he beholds

Brahma as freed from all attributes.S^" He sees the Soul
with his mind, smiling as it were at the time. Depending
upon that Brahma, he then attains to Emancipation in me.H^*

* /. e., that from which the entire universe has been created — T.
+ Probably, 'by any of the senses.' The plural form occurs in tlie

original. — T.
J This answers the question respecting the form of the Soul, says
Nilakantha. —T.
$ I render this verse, following Nilakantha's gloss. The second line

of 50, according to that Commentator, refers to the ascension of the

Yogin from Brahma vested with attributes to Brahma divested of all

attributes. The 'tara' does not refer to 'body' as Telangltakes it, but to
Brahma as endued with hands and feet on all sides, Sec. 'Dehe swam
dharayan' means 'restraining the mind within the body.' 'Kevalam
Brahma' is Brahma without attributes. —T.
^ The speaker here is the regenerate visitor of Krishna. The latter

is repeating the words of that visitor. In this verse, Krishna, forget-

ting tkat he is merely reciting the worii of another, refers to himself as

Parva.]" icwamedha parta. 51

foremost of regenerate ones, all this mystery has now been

declared by me. I ask thy permission, for I shall leave this
spot. Do thou (also) go whithersoever thou pleasest !^^ Thus
addressed by me, O Krishna, on that occasion, that disciple
of mine, endued with austere penances, that Brahmana of
rigid vows, went away according to his pleasure '^* !
—
—
"Vasudeva continued, 'That best of Brahmanas, son of
Pritha, having said these words unto me, on that occasion,
properly relating to the religion of Emancipation, disappeared
then and there.^* Has this discourse been heard by thee, O
son of Pritha, with mind directed solely towards it ? Even
this was what thou didst hear on that occasion while thou
wert on thy car.^^ It is my opinion, O son of Pritha, that
this is difficult of being comprehended by one whose under-
standing is confused, or who has acquired no wisdom by study,
or who eats food incompatiable with his body, or whose Soul
is not purified.*^^ O chief of Bharata's race, this is a great
mystery among the deities that has been declared (to thee).
At no time or place, O son of Pritha, has this been heard by
man in this world.^^ O sinless one, than thyself, no other
man is deserving of hearing it. It is not, at this time, capable
of being easily understood by one whose inner soul is con-
fused.^^ The world of the deities is filled, son of Kunti,
with those who follow, the religion of actions. The cessation
of the mortal form (by practising the religion of inaction) is

not agreeable to the deities.f^' That goal, son of Pritha,

is the highest which is constituted by eternal Brahman where
one, casting off the body, attains to immortality and becomes

the Supreme Brahma in whom one must merg© for attaining to Eman-
cipation. — T.
* The second lire of 56 is read variously. —T.
t Heaven is the reward of those who follow the religion of Pravirtti
er acts, such as sacrifices, religious observances, &c. The followers,
however, of the religion of Nivritti or inaction, i. e., they who betake
themselves to the path of knowledge, become emancipated. The deities
derive their sustenance from the former and become even jealous of the
latter, for the emancipate state is high&r than that of the deities them-
seh'es.— T.
5% MAHABHAllATA. [Atnigltii

always happy.®** By adhering to this relit^ion, even they who

are of sinful birth, such as women and Vai^yas and Cudras,

attain to the highest goal." What need be said then, son

of Pritha, ofjBrahmanas and Kshatriyas possessed of greafc
learning, always devoted to the duties of their own orders,

and who are intent on (the acquisition of ) the region of

Brahma?*" This has been laid down with the reasons (on
which its rests) ; and also the means for its acquisition ; and
its complete attainment and fruit, viz., Emancipation and the
ascertainment of the truth regarding pain.^^ chief of Bha-
rata's race, there is nothing else that is fraught with happiness
greater than this. That mortal, son of Pandu, who, endued'
with intelligence, and faith, and prowess, renounces as unsubs-
tantial what is regarded as substantial by the world, succeeds

within a short time in obtaining the Supreme by these

means.**"^® This is all that is to be said, —there is nothing
else that is higher than this. Yoga takes place in his case,
O son of Pritha, who devotes himself to its constant practice
"**
for a period of six months.'

Section XX.

Vasudeva said,
— 'In this connection is cited the ancient
narrative, son of Pritha, of the discourse that took place
between a married couple.-^ A certain Brahmana's spouse,
beholding the Brahmana, her husband, who was a complete
master of every kind of knowledge and wisdom, seated in
seclusion, said unto him,- — Into what region shall I go, de-

pending on thee as my husband, — thee that art seated, hav-

ing cast off all (religious) acts, that art harsh in thy conduct
towards me, and that art so undiscerning?** It has been
heard by us that a wife attains to those regions which are
acquired by her husband. What, indeed, is the goal that I
shall attain, having obtained thee for my husband?* —Thus
* 'Avichak.shanam' is undiscerning, in the sense of the husband's
not kijo\ying that the inteiTogatrix, as wife, has no other refuge thap'
Jier.lord with all his defects,— T.
 ;

Farua.] actvva^^^edha parva. Sf

questioned, th'^t Brahmana of tranquil soul then said unto

her, smilingly, — blessed dame, I am not offended with these
words of thine, sinless one !^ Whatever acts exist that are

adopted with the aid of others, that are seen (in consequence
of their grossness), and that are true, are done, as acts, by
men devoted to acts.*® Those persons that are destitute of
knowledge, only store delusion by acts. Freedom from acts,

again, is incapable of being attained in this world for even a

moment.'' From birth to the attainment of a different form,
action good or bad, and accomplished by acts, mind, or speech,
exists in all beings.^ Those paths (of action) which are
characterised by visible objects (such as Soma-juice and ghee
for libations) being destroyed by Rakshasas, turning away
from them I have perceived the seat (of the soul) that is in
the body, with the aid of the souLf^ There dwells Brahma
transcending all pairs of opposites ; there Soma AvithAgni
and there the urger of the understanding, {viz., Vayu) al-
ways moves, upholding all creatures.^^" It is for that seat
that the Grandsire Brahman and others, concentrated in Yoga,
worship the Indestructible. It is for that seat that men of
learning and excellent vows, of tranquil souls, and of senses
completely vanquished, strive.^" That is not capable of being
smelt by the sense of smell ; nor tasted by the tongue : or
touched by the organs of touch. It is by the mind that that

* I follow Nilakantha. Telang adopts the views of Arjuna Misra

and renders the first line as 'whatever acts are seized (by the touch,, or
?een, or heard, &e.' 'Grahyara,' according to Nilakantha, implies those
acts, like Diksha, &c., which are adopted with the aid of others. — T.
t This seat, says Nilakantha, is called Avimukta and lies between
the eyebrows and the nose —T.
J Nilakantha interprets this mystically. By 'Soma' he understands
the artery or duct called Ida, and by 'Agni' the duct called Pingalii.
'Dhira' is 'Budhipreraka ;' 'vyavayam' is 'sancharara.' 'Dhirobhutani
dharayan nityam vyavayani kurute' is the order of the words. The
sense is this : in this spot is seated Brahma ; there Ida and Pingala
meet ; and there also is Vayu which urges the understanding and up*
holds all living creatures.— T.
tT

syatah' or for
'Icatra' is

which.— T. ...
not to be taken as a locative here. It is equivalent
•
to
,
 —
Bi MlHABHARATl. [A7lUgita

is attained." It is incapable of being conquered by the eye.

It transcends the sense of hearing. It is destitute of scent,
taste, touch, and form as attributes.^* It is that from which
proceeds the well-ordained universe, and it is that upon which
it rests.The life-breaths called Prana and Apana and Samana
and Vyana and Udana,** flow from it, and it is that into
which they again enter. The breaths Prana and Apana move
between Samana and Vyana.^^ When the soul sleeps, both
Samana and Vyana are absorbed.* Between Apana and
Prana, Udana dwells, pervading all.^* Hence, Prana and
Apana do not desert a sleeping person. In consequence of it.s
controlling all the life-winds, the controlling breath is so called

Udana.-^^ Hence, utterers of Brahma undergo penances which

have myself for their goal.-f- In the midst of all those life

breaths that swallow up one another and move within the

body, blazes forth the fire called Vaigwanara made up of
seven flames. The nose, the tongue, the eye, the skin, the

ear which numbers the fifth,^^"^^ the mind, and the under-
standing, —these are the seven tongues of that Vai^wanara'a
flame. That which is smelt, that which is seen, that which is

drunk, that which is touched, as also that which is heard,'"*

that which is thought of, and that which is understood,

these are the seven sorts of fuel for me. That which smells,

that which eats, that which sees, that which touches, that
which hears, numbering the fifth ;" that which thinks, and
that which understands, —these are the seven great oflBciating

priests.^^ Behold, O blessed one, learned sacrificers duly cast-

ing seven libations in seven ways in the seven fires,^' viz., that
which is smelt, that which is drunk, that which is seen, that

•which is touched, as also that which is heard, that which is

thought of, and that which is understood, create them in their

is taken, by Nilakantha as 'Ap^na sahite Prane.'— T.

* 'Tasrain'
t 'Utkavshena anayati,' hence 'Udana,' says Nilakantha. The sense
of the whole passage seems to be this. Worldly life is regulated by the
life-breaths. These are attached to the Soiil and lead to its individual

manifestations. Udana controls all the breaths. Udana is controlled

by penance. It is penance, then, that destroys the round of rebirths

and leads to abborption into Brahma.— T.

 —
Farva.] icwamedha parta." S»

own wombs.* Earth, "Wird, Ether, Water, and Light number-

ing as the fifth,^* Mind, and Understanding, —these seven are
called wombs (of all things). All the attributes which consti-
tute the sacrificial offerings, enter into the attribute that is

born of the fire f° and having dwelt within that dwelling

become reborn in their respective wombs. Thither also, viz.,

in that which generates all beings, they remain absorbed

during the period for which dissolution lasts.''* From that is

produced smell, from that is produced taste, from that is pro-

duced color, and from that is produced touch f from that is

produced sound ; from that arises doubt ; and from that is

produced resolution. Thus is what is known as the sevenfold

creation."* It is in this very way that all this was compre-

hended by the ancients. By the three full and final libations,
"^^
the full become full with light.—'

Section XXI.

"'The Brahmana said, — In this cannection is cited the

following ancient story. Do thou understand, of what kind
the institution is of the ten Hotris (sacrificing priests).-' The
ear, the skin, the two eyes, the tongue, the nose, the two feet,

the two hands, the genital organ, the lower duct, and speech,
these, beautiful one, are the ten sacrificing priests.'^ Sound
and touch, color and taste, scent, speech, action, motion, and
the discharge of vital seed, of urine, and of excreta, are the
ten libations.^ The points of the compass, wind, Sun, Moon,
earth, fire, Vishnu, Indra, Prajapati, and Mitra, — these, O
beautiful one, are the ten (sacrificial) fires.* The ten organs
(of knowledge and action) are the sacrificing priests. The
libitions, beautiful one, are ten. The objects of the senses
are the fuel that are cast into these ten fires,i* ° as also the

* The meaning seems to be this they who renounce sensuous objecta

:

can create them when they like. One casting off smell that has earth for
its object can create earth when he likes.— T.
t What is stated in this
passage is, shortly, this r^^the ear, &c., are
the ffotris or sacrificing priests who are to pour libations on
the sacri-
fi« al fire. The peieeptions ajid functions ofthoae organs constitute the
 ^ "

oG MAIIAEITARATA.^' [Anugtta

mind, which is the la.lle, and the wealth (viz., the good and
bad acts of the sacrificer). What remains is the pure, highest
knowledge. We have heard that all this universe was well
differentiated (from Knowledge).' All oVijects of knowledge
are Mind. Knowledge only perceives {i. e., discovers the Mind
without being attached to it). The Knower (or Jiva), encased

in subtle form, lives within the gross body that is produced by

the vital seed.'^ The bearer of the body is the Garhapatya
fire. From that is produced another. Mind is the Ahavaniya
fire. Into it is poured the oblation.^ From that was produced
the Veda (or Word) ;
(then was born Mind) Mind (desirous of
;

creation) sets itself on the Veda (or the Word). Then arises

form (or color) undistinguished by particular colors. It runs

towards the Mind.* —
" 'The Brahmana's wife said,— Why did Word first arise

and why did Mind arise afterwards, seeing that Word starts

into existence after having been thought upon by Mind ?^'*

Upon what authority can it be said that Mati (Prana) takes

refuge in Mind. Why, again, in dreamless slumber, though
separated from Mind, does not Prana apprehend (all objects) ?

What is that which restrains it then ?t —

Havi or libations that are to be pourerl. The points, wind, &c., are the
Agni or sacred fires on which they are to be poured. These statements
the senses, the same as
are recapitulatpd in Verse 5. The objects of
las Havi or libations,
tliose in Verse 3, are the fuel, before described
T.
Which are to be burnt off by being cast into the fires.—
* The -Hridaya' or heart is the 'Garhapatya' fire. From it is pro-

the 'Ahavaniya,' viz., the mind. 'The heart was

duced another fire,

pierced. From the heart arose mind, for the mind arose Chandramas,'
is the declaration of the Cruti cited The Ahavaniya
by Nilakantha.
fireor mind is the mouth. 'Asyamahavaniya' is the Cruti. 'Annamayam
hi Somyamaiia.*, apomayahprfmah, tejomayivak' is the Cruti that bears
develops into speech
tipon this. Food or fire, poured into the mouth,
or word. 'Vachaspati' implies the Veda or
word. First arises the
creation. This corres-
word, the mind sets itself upon it, desirous of
there be light, and there
ponds with the Mosaic Genesis. 'God said let
was light.' The Wor<l was first.— T.
in dreamless slumber, the mind
t The last question seems to be this :

If it is the mind upon which Prana rests, why does

disappears totally.
di.app.ar? it i. .eeu to sep^iratf it^ell from uand,
,BOt rruiia al^o
 Parva.] acwamedha parva.' 57

"'The Brahniana said>-—The Apana breath, becoming tha

lord (i. e., bringing the Prana under its control), in con-
sequence of such lordship over
it, makes it identical with itself.

That restrained motion of the Prana breath (which lor the

time becomes identical with that of the Apana) has been
said to be the motion of the mind. Hence the mind is

dependent upon Prana, (not Prana upon the mind. There-

fore, in dreamless slumber, upon the disappearance of mind,
Prana does not disappear). ^^ But since thou askest me a
question about word and mind, I shall, therefore, relate to
thee a discourse between them.^^ Both Word and Mind,
repairing to the Soul of matter,* asked him, — Do thou
say who amongst us is superior. Do thou, puissant one,
despel our doubt !" — On that occasion, the holy one made
this answer, —The mind undoubtedly (is superior) !
— Unto
him Word said, —I yield to thee the fruition of all thy
desires !-|-
— ^^

" 'The Brahmana said, — Know that I have two minds, im-
movable and movable. That which is immovable is, verilv.
with me ;
the movable is in your dominion.:}:^*' That mind is

for it continues to exist while mind does not exist. If so, t. e , if exist-
ing, as it must be admitted to do, why does it not apprehend objects ?

What is it that restrains its powers of apprehension ? — T.

* 'Bhutatmanara' is ordinarily i Prajapati. Nilakantha takes it to
mean here individual Jiva or self. —T.
t It is, through words that desirable fruits, visible and invisible,
are acquired. Of course, word means both ordinary speech and Vedic
Mantra*. — T.
X The speaker is the Brahmana, which Nilakantha explains to mean
the Brfihmana named Manas or Mind.' Instead of such a learned in-
terpretation, we may take it as implying that the Brahmana is repeating
the answer which Bhutatman, i. c, Prajapati or Jiva, made to Word.
The Brahmana is the real speaker. He recites the words of Jiva. 'Im-
movable,' aecordint; to Nilakantha, means 'that which is seizable by
the externil senses;' and 'movable,' that which is beyond the ken of
the senses, sxich as heaven, &c. The external world being only
a mani-
festation of the mind, spoken of here as identical with it. So,
it is

the idea'^ in the mind whicli are not due to the senses, are only the
mind.
This is tlie movable mind. That mind depends on word or the scrip-
ture,.— T.

[ 8 1
oS MAHABnARATA; [Anujii(S

verily called movp.ble which, in the form of Mantra, letter, or

voice, is referrible to your dominion. Hence, thou art su-

perior (to the other mind which concerns itself with only the
external world)." But since, coming of thy own accord, O
beautiful one, thou enterest into the engagement (about the
.fruition of all wishes), therefore, filling myself with breath,

I utter thee I'**^^ The goddess Word used alwaya to dwell be-

tween Prana and Apana. But, O blessed one, siiddng into

Apana, though urged upwards, in consequence of becoming

dissociated from Prana, she ran to Prajapati and said,— Be
gratified with me, O holy one !^®
—Then Prana appeared, once
more fostering Werd. Hence, Word, encountering deep ex-
halation, never utters anything.''^^ Word always flows as en-
diroil with utterance or unendued with it.f Amongst those
two. Word without utterance is seperior to Word with
utfeerance.^^ Like a cow -endued with excellent milk, she

(Word without utterance) yields diverse kinds of meaning.

This one always yields the Eternal {viz., Emancipation), speak-
ing of Brahma."" O thou of beautiful smiles, W^ord is a cow,
in consequence of her puissance which is both divine and not

divine. Behold the distinction of these two subtle forms of

Word that flow '4—^^
" 'The Brahmana's wife said, — What did the goddess of
Word then say, in days of old, when, though impelled by the
wish to speak, speech could not come out ?
— '^

" 'The Brahmana said, —The Word that is generated in the

body by Prana, then attains to Apana from Prana. Then
transformed into Udana and issuing out of the body, envelops
all the quarters, with Vyana."" After that, she dwells in

* Telang gives a different version of this Verse. 1 offer a verbal

rendering, witnont attempting to explain it. — T.

t /. e., as noisy or noiseless — T.
I 1 have given as close a verbal rendering of the passage as possible.
The sense, however, is not very intelligible to me. Tiie gloss of Nila-

kantlia is as unintelligible as the text. Telang also has given a verbal

rendering which differs frorathe above slightly. His foot-notes do not,
I think, bring out the meaning at all As regards the two vernacular
versions, both are useless. — T.
 *

Farvcu] acwamedhi parva. 59

Samana. Even in this way did Word formerly speak. Hence

Mind, in con.sGquence of being immovable, is distinguished,
and the goddess Word, in consequence of being movable, is

also distins[uished.
— '
"'^

Section XXTI;

"'The Brahmana said.. — In this connection is cited the

ancient story,. O blessed one, of what the institution is of tJi<i

seven sacrificing priests.^ The nose, the eye, the tongue, the
skin, and the ear numbering the fifth, the mind, and the
understanding, — these are the seven sacrificing priests stand-
ing distinctly from one another.- Dwelling in subtle space,
they do not perceive one another. Do thou, O beautiful one^
know these sacrificing priests that are seven by their nature !^

" 'The Brahmana's wife said, — How is it that dwelling, in

subtle spxce, these do not perceive one another..? What are
their (respective) natures, O holy one? Do thou, tell me. this,
Olord!—
" 'Tlie Brahmana said, —Xot knowing the qualities (of any
object) is ignorance (of that object) ; while knowledge of the
qualities is (called) knowledge (of the object which possesses
those qualities). These seven never succeed in apprehending
or knowing the qualities of one another." The tongue, the eye-
the ear too, the skin, the mind, and the understanding, do
not succeed in apprehending smells. It is the nose alone that
apprehends them.^ The nose, the eye, the ear too, the skin,
the mind, and the understanding, never succeed in apprehend-
ing tastes. The tongue alone apprehends them.^ The nose,'
the tongue, the ear also, the skin, the mind, and the under-
.standing, never succeed in apprehending colors. It is the eve
alone that apprehends them.® The nose, the tongue, the eve
too, the ear, the understanding, and the mind, never succeed
in apprehending sensations of touch. It is the skin alone
that apprehends them.® The nose, the tongue, the eye, the
skin, tlie mind, and the understanding, never succeed in appre-
hending sounds. It is the car alone that apprehends them.^"
The nose, the tongue, the eye, the skin, the ear. and the
GO maHabilaKxta. [Anuf/ita

understanding, never succeed in apprehending doubt. It is

the mind that apprehends it.^^ The nose, the tongue, the eye,

the skin, the ear, and the mind, never succeed in apprehend-
ing determination (certainty in respect of knoNvledge). It is
the understanding alone that apprehends it.-*^ In this connec-
tion, is cited, O beautiful lady, this ancient narrative of a
discourse between the senses and the mind.^*
The mind said, —The nose does not smell without me.
(Without me) the tongue does not apprehend taste. The eye
does not seize color, the skin does not feel touch,** the ear
does not apprehend sound, when deprived of me. I am the
eternal and foremost one among all the elements.*^ It always
happens that destitute of myself, the senses never shine, like
habitations empty of inmates or fires whose flames have been
quenched.*^ "Without me, all creatures fail to apprehend
qualities and objects, with even the senses exerting themselves,
even as fuel that is wet and dry (failing to ignite a fi?e) !
— *^

Hearing these words, the Senses said, —Even this would be

true as thou thinkest in this matter, if, indeed, thou couldst
enjoy pleasures without either ourselves or our objects.**^ If,

when we are extinct, there be gratification and support

of life, and a continuation of thy enjoyments,! then what
thou thinkest would be true ;*^ or, if, when we are absorbed

and objects are existing, thou canst have thy enjoyments by

thy desii'e alone, as truly as thou hast them with our aid.^®'

If, again, thou deemest thy power over our objects to be al-

ways complete, do thou then seize color by the nose, and taste
by the eye.-* Do thou also take smells by the ear, and sen-
sations of touch by the tongue. Do thou also take sounds by
the skin, and likewise touch by the understanding."^ They
that are powerful do not own tlio dominion of any rules.

Rules exist for those only that are weak. Do thou seize en-
joyments unenjoyed before; it behoves thee not to enjoy what
has been tasted before (by others)."* As a disciple repairs to a

* The correct reading is 'cha' after 'artlifm' and not 'twam' after it.
Hence, the Senses any that 'without ourselves and withoat tliose which

are oin' ohiccts, thou caubt not have thv J'joympiito.' T. —

 * * '

Parva.] acwamedha parva. 61

preceptor for the sake of (acquiring) the Crutis, and then,

having acquired the Crutis, dwells on their import (by obeying
their injunctions),^* even so dost thou regard as thine those
objects which are shown by us, past or future, in sleep or in
wakefulness.'''^ Of creatures, again, that are of little intelli-

gence, when their mind becomes distracted and cheerless, life

is seen to be upheld upon our objects discharging their func-
tions.*^® It is seen also that a creature, after having formed
even innumerable purposes and indulged in dreams, when
afflicted by the desire to enjoy, runs to objects of sense alone.f ^
One entering upon enjoyments depending on mental purposes
alone and unconnected with actual objects of sense, always
meets with death upon the exhaustion of the life-breaths, like
an enkindled fire upon the exhaustion of fuel.'" True it is

that we have connections with our respective attributes ; true

it is, we have no knowledge of one another's attributes. But
without us thou canst have no perception. Without us na
happiness can come to thee !
— '
"^**

Section XXIII.

"'The Brahmana said, —In this connection, O blessed lady

is what kind the institution is of
cited the ancient story of
the five sacrificing priests.* The learned know this to be a
great principle that Prfma and Apana and Udana and Samana
and Vyana are the five sacrificing priests. —
" 'The Brahmana's wife said, —
That naturally there are seven
sacrificing priests is what was my former conviction. Let the
great principle be declared to me as to how, verily, the number
is five of the sacrificing priests. —
" 'The Brahmana said, —The wind nursedby Prana after-
wards takes birth in Apana. The wind nursed in Apana then
becomes developed into Vyana.* Nursed by Vyana, the wind
is then developed into XJdrum,. Xursed in Udana, the wind

* Thus creatures may exist through us, even though mind may be
out of order. — T.
t Both mental purposes, and dveam.^ having failed lo gratify
him.— T,
-
 * —
^ — —

G2 MvJ[\BHA.RvT\ [Ahufjitci

19 then generated as Samana.^ Those good beings in days of

yore asked the first-born Grand.sire, .sayiiig, — Do thou say v/ho
amongst us is the foremost ! He (whom thou wilt indicate)

will be our chief !

—
" '
— Brahman said, — He upon whose extinction all the lifc-

l)reaths become extinct in the bodies of living creatures, he

upon whose moving they move^ is verily the foremost (among

"^

you). Do ye go where ye like !

'" — Prana said, —Upon my extinction all the life-breaths

become extinct in the bodies of living creatures. Upon my
moving they once more move. I am (therefore) the foremost.

Behold, I go into extinction !

—
' 'The Brahmana continued, —
Prana then became extinct
and once more moved about. Then Saraana and Udana also,
O blessed one, said these words,® —Thou dost not dwell here,
pervading all this, as we do* Thou art not the foremost
amongst us, Prana ! (Only) Apana is under thy dominion !

— Prana then moved about, and unto- him Apana spoke. — ^^

" '
— Apana said, — When I become extinct, all the life-winds
become extinct in the bodies of living creatures. When I

move about, they again move about. I am, therefore, the

^^
foremost. Behold, I go into extinction !

" 'TheBrahmana continued, Unto Apana who — said .so,

both Vyana and Udana said, Apana, thou art not — the fore-
most. (Only) Prana is under thy dominion.^" — Then Apana
began to move about. Vyana once more addressed him, say-
ing, — I am the foremost of all (the life-winds). Listen, for
what reason.'' I When become extinct, all the life-winds be-
come extinct in the bodies of living creatures. When I move
about, they once more move about. I am (therefore) the fore-
most. Behold, I go into extinction !
— "*

" 'The Brahmana continued, — Then Vvana went into ex-

tinction and once more began to move about. At this, Prana

and Apana and Udana and Samana addressed him, saying,'"

Thou among us, O Vyana

art not the foremost (Only) Sa- !

mana is under thy dominion. Vyana then began to move —

about and Samana said unto him," I am the foremost of you —
all ! Listen, for what reason. When I become extinct, all
 — ^ *

SarVV..] HCWAMEDIIA. parva.^ ^3

the life-winds become extinct in the bodies of living creatures

When I begin to move about, they once more move about,
Hence, I am the foremost. Behold, I go into extinctioii :^^—
Then Samana began to move about. Unto him Udana said,—
I am the foremost of all the life-winds. Listen, for Avhafc

reason.^^ When I become extinct, all the life- winds become

extinct in the bodies of living creatures. When I move about
they once more move about. Hence, I am the foremost. Be-
hold, I go into extinction !^^ —Then Udana, after having gone
into extinction, began to once more move about. Prana and
Apana and Samana and Vyana said unto him, O Udana, —
thou art not the foremost one among us. (Only) Vyana is
under thy dominion !
^°

" 'The Brahraana continued, —Unto them assembled to-

gether, the Lord of creatures, Brahman, said, —Ye are all

foremost and not foremost. Ye are all endued with the attri-

butes of one another.'^ All are foremost in their own spheres,

and all possess the attributes of one another !
—Thus said unto
them, that were assembled together, the Lord of all creatures.**
—There is one that is unraoving, and one that is moving. In
consequence of special attributes, there are five life-winds.

My own self is one. That one accumulates into many forms.'*

Becoming friendly unto one another, and gratifying one an-
other, depart in peace. Blessings to ye, do ye uphold one
another !— '
"^*

Section XXIV.
" 'The Brahraana said, — In this connection is cited the
ancient story of the discourse between Narada and the Bishi
Devamata.^
" '
—Devamata said, — What verily, comes first into exist-
ence, of a creature that takes birth ? Is it Prana, or Apana,
or Samana, or Vyana, or Udana? —
" '
—Nclrada said, — By whatever the creature is created,
that first comes unto him which is other (or separate from
him). The life-winds are to be known as existing in pairs,
viz., tho^e that move transversely, upwards, and downwards. —
 *

B* , iTAiTAinixiuTA. [Anuglta

" '
—Devamata said, — By whom (among the life-winds) is a
creature produced ? Who (amongst) them comes first ? Do
thou tell me what the pairs are of the life-winds, that move
transversely, upwards, and downwards. —
" '
—Narada said, — From Sankalpa (wish) arises Pleasure.
It also arises from sound. It arises also from taste ; it arises

too from color.^ From the semen, united with blood, first

flows Prana. Upon the semen being modified by Prana, flow3

Apana.® Pleasure arises from the semen as well. It arises

from taste also. This is the form (effect) of Udana. Pleasure

is produced from union.' Semen is generated by desire. From

desire is produced the menstrual flow. In the union of semen
and blood, generated by Samana and Vyana,^ the pair that
consists of Prana and Apana, enters, moving transversely and
upwards. Vyana and Samana both form a pair that moves
transversely.^ Agni
the deities. Even this is the
(fire) is all

teaching of the Veda. The knowledge of Agni arises in a

Brahmana, with intelligence.^" The smoke of that fire is of

the form of (the attribute called) Darkness. The attribute
that is known by the name of Passion is in its ashes. The
quality of goodness arises from that portion of the fire into

which the oblation is poured.*^** They that are conversant

Avith sacrifices know that Samana and Vyana are from the

attribute of Goodness. Prana and Apana are portions of the

oblation (of clarified butter). Between them is the Fire.^*

That is the excellent form (or seat) of Udana, as the Brah-

manas know. Listen as I say which is distinct from the

pairs.^^ Day and Night constitute a pair. Between them is

the Fire. That is the excellent seat of Udana as the Brah-

manas know." The existent and the non-existent form a

pair. Between them is the Fire. That is the excellent seat
of Udana as the Brahmanas know.^* First is Samana. Then
Vvana. The latter's function is managed through it {viz.,

The reading 'sarvam' in tlie second line is incorrect, though Nila-

*

kantha adopts it. The different portions of the fire are indicated as tlie
ditforent attributes. The smoke is of the form of ]~)arkness (Tamas) ;

theadiesare the attribute of Passion; while the blazing flame, that

nto which the oblation is thrown, is the attribute of Goodness. —T.

Farva.] acwamedha parya. 65

Samana). Then, secondly, Samana once more comes into

operation.-^^ Only Vyana exists for tranquillity. Tranquillity
is eternal Brahma. This is the excellent seat of Udana as the
Brahmanas know.* — '
"^®

Section XXV.
"'The Brahmana said, — In this connection is recited the
ancient story of what the institution is of the Chaturhotra
(sacrifice).^ The ordinances are naw being duly declared of
that in its entirety. Listen to me, amiable lady, as I de-
clare this wonderful mystery.- The instrument, the action,
the agent, and Emancipation, — these, beautiful lady, are the
four sacrificing priests by whom the universe is enveloped.*
Hear in its entirety the assignment of causes (relating to this
topic).* The nose, the tongue, the eye, the skin, the ear
numbering the fifth, the mind, and the understanding, — these
seven should be understood as the causes of (the knowledge of )

qualities. Smell, taste, color, sound, touch, numbering the fifth,^

the objects of the mind, and the objects of the understanding,

— these are the seven causes of He who smells, he who
action.
eats, he who sees, he who who hears, numbering
speaks, he
the fifth,^who thinks,
he and he who understands, these —
seven should be known as the causes of action. Possessed of
qualities, these enjoy their own qualities, agreeable or dis-
agreeable.f^ As regards the Soul, that is destitute of quali-
ties. These seven are the causes of Emancipation. With
them that are learned and possessed of sufficient understand-
ing, the qualities, which are in the position of deities, eat the
oblations, each in its proper place, and agreeally to what has
been ordained. The person who is destitute of learning, eat-
ing diverse kinds of food, becomes seized with the sense of

* I give a close rendering of these Verses, without encleavoiiring to

bring out the sense as explained by the Commentators. The printed
texts are not correct. The text adopted by Nilakantha differs
from that
of Arjuna Misra. The very order of the verses is not uniform in all the
texts.— T.
t 'These' refers to action, agent, and instrument. The qualities of
which they are possessed are goodness, paseion, and darkness.— T.

[ 9 ]
 66 mahabharata; [AnugitS

mineness.*®'® Digesting food for himself, he becomes ruined

through the sense of mineness. The eating of food that should
not be eaten, and the drinking of wine, ruin him.^° He des-
troys the food (he takes), and having destroyed that food, he
becomes destroyed himself The man of learning, however,
being possessed of puissance, destroys his food for reproduc-
ing it." The minutest transgression does not arise in him
from the food he takes. Whatever is thought of by the mind,
whatever is uttered by speech,^^ whatever is heard by the ear,
whatever is seen by the eye, whatever is touched by the (sense
of ) touch, Avhatever is smelt by the nose,^^ constitute obla-
tions of clarified butter which should all, after restraining the
senses with the mind numbering the sixth, be poured into
that fire of high merits which burns within the body, viz.,

the Soul.+^* The sacrifice constituted by Yoga is going on as

regards myself The spring whence that sacrifice proceeds .is

that which yields the fire of knowledge. The upward life-

wind Prana is the Stotra of that sacrifice. The downward

life-wind Apana is its Sastra. The renunciation of everything

is the excellent Dakshina of that sacrifice.-^^ Consciousness,

Mind, and Understanding, which are all Brahma, are its

Hotri, Adhwaryyu, and XJdgatri. The Pra^astri, his Castra,

is truth.+ Cessation of separate existence (or Emancipation)
is the Dakshina.-^® In this connection, people conversant with
Narayana recite some Richs. Unto the divine Narayana
were animals offered in days of yore.S^^ Then are sung some

* What is stated in thesp two Verses is this : it is the Senses that

enjoy ; and not the Soul. This is well known to those that are learned.
On the other hand, those that are not learned, regard this or that to be
theirs, when in reality they are different from them. They are their
selves, and not their senses, although they take themselves for the latter,

ignorantly identifying themselves with things which they are not. —T.
t What is stated here is this : Kestraining the senses and the mind,
the objects of those senses and the mind should be poured as libations
on the sacred fii*e of the Soul that is within the body. —T.
j /. e., truth is the Castra of the Pragfistri. — T.
S 'Narayana' is taken by Nilakantha to stand here for either the
Veda or the Soul. The animals offerred up to Narayana in days of ilJ
J
were the senses offered up as sacrifices. — T.
 Farva.] acwamedha parya. 67

Samans. On that topic occurs an authority. timid one,

know that the divine Narayana is the soul of all !
— '
"^®

Section XXVI.
" 'The Brahmana said, —There is one Ruler. There is no
second beside him. He that is Ruler resides in the heart. I
shall speak now of him. Impelled by Him; I move as directed,
like water along an inclined plane. ^ There is one Preceptor.
There is no second beside him. He resides in the heart, and
of him I shall now speak. Instructed by that preceptor, all

snakes in the world are always endued with feelings of ani-

mosity." There is one kinsman. There is no second beside
him. He resides in the heart of him I shall now speak. In-
structed by him, kinsmen become possessed of kinsmen, and
the seven Rishis, O son of Pritha, shine in the firmament.®
There is one dispeller. There is no second beside him. He
resides in the heart. Of him I shall now speak. Having
lived with that instructor under the proper mode of living
with an instructor, Cakra attained to the sovereignty of all

the worlds.** There is one enemy. There is no second be-

side him. He resides in the heart. Of him I shall now speak.
Instructed by that preceptor all snakes in the world are always
endued with feelings of animosity.^ In this connection is

cited the ancient story of the instruction of the snakes, the

deities, and the Rishis by the Lord of all creatures.® The
deities and the Rishis, the snakes, and the Asuras, seated
around the Lord of all creatures, asked him, saying, — Let
that which is highly beneficial for us be declared !^
—Unto
them that enquired about what is highly beneficial, the holy
one uttered only the word Om, which is Brahma in one
syllable. Hearing this, they ran away in various directions.^
Amongst them that thus ran in all directions from desire
of self-instruction, the disposition first arose in snakes of
biting.^ Of the Asuras, the disposition, born of their nature,
for ostentations pride, arose. The deities^ betook themselves to

* 'Crota' here means preceptor or dispeller of doubts. 'Amaratwam'

is the statua of the immortal head of all,— T,
 "

68 MAHABHARATA. [Anugitci

gifts, and the great Rishis to self-restraint.^" Having repair-

ed to one teacher, and having been instructed (refined) by

one word, the snakes, the deities, the Rishis, and the Dana-
vas, all betook themselves to diverse different dispositions."

It is that one who hears himself when speaking, and appre-

hends it duly. Once, again, is that heard from him when he

speaks. There is no second preceptor.*^" It is in obedience
to his counsels that action afterwards flows. The instructor,

the apprehender, the hearer, and the enemy, are placed with-
in the heart.^^ By acting sinfully in the world, it is he that
becomes a person of sinful deeds. By acting auspiciously in

the world, it is he who becomes a person of auspicious deeds."

It is he who becomes a person of unrestrained conduct by be-
coming addicted to the pleasures of sense, impelled by desire.

It is he who becomes a Brahmacharin by always devoting

himself to the subjugation of his senses." It is he, again,

that casts off vows and actions and takes refuge on Brahma
alone. By moving in the world, identifying himself the while

with Brahma, he becomes a Brahmacharin.^^ Brahma is his

fuel Brahma is
; his fire ; Brahma is his origin Brahma is his
;

water Brahma ; is his preceptor ; he is rapt in Brahma."

Brahmacharyya is even so subtle, as understood by the wise.

Having understood it, they betook themselves to it, instructed

"^«
by the Kshetrajna If—'

Section XXVII.

" 'The Brahmana said, —Having crossed that impassible

fastness (the world) which has purposes for its gadflies and
mosquitoes, grief and joy for its cold and heat, heedlessness

for its blinding darkness, cupidity and diseases for its reptiles,^

wealth for its one danger on the road, and lust and wrath its

robbers, I have entered the extensive forest (of Brahma) !—

* I think Telang is not correct in his rendering of this verse. What

is stated here is plain, viz., that it is He who is the preceptor and the

diaciple.'Ayara §rinoti,'— 'prochyamfuiam grihnfiti,'— 'tat prichcchatah

ato bhuyas anye grinanti,' is the grammar of the construction.
The con-
clusion then comes 'gururanyo —na vidyate'. T. —
+ One who understands the truth.— T.
 *

Parva.] acwamedha parva. 69

" 'The wife of the Brahmana said,

— "Where is that fore-

most, thou of great wisdom ? What are its trees ? What

its rivers ? What its mountains and hills ? How far is that
forest ?—
" 'The Brahmana said, —There exists nothing that is sepa-

rate from it. There is nothing more delightful than it. There
is nothing that is unseparated from it. There is nothing more
afflicting than it.* There is nothing smaller than that. There
is nothing vaster than that. There is nothing minuter than
that. There is no happiness that can resemble it.^ Regene-
rate persons, entering into it, at once transcend both joy and
sorrow. They (then) never stand in fear of any creature, nor
does any creature stand in fear of them.^ In that forest are
seven large trees, seven fruits, and seven guests. There are
seven hermitages, seven (forms of) Yoga concentration, and
seven (forms) of initiation. Even this is a description of that
forest.*^ The trees which stand filling that forest, produce
excellent flowers and fruits of five colors.^ The trees which
stand there filling that forest, produce flowers and fruits that
are of excellent colors and that are, besides, of two kinds.'
The trees which stand there filling that forest, produce flowers
and fruits that are endued with fragrance and that are, be-

sides, of two colors.-^" The trees which stand there filling that
forest, produce flowers and fruits that are possessed of fragrance

and that are, besides, of one color.^^ The two trees which
stand filling that forest, produce many flowers and fruits that
are of unmanifest colors.-*" There is one fire here, possessed
of a good mind. That is connected Vith Brahman. The five

senses are the fuel here. The seven forms of Emancipation

flowing from them are the seven forms of Initiation. The

* The seven large trees are the five senses, the mind, and the under
standing. The fruits are the pleasures and pains derived from or
through them. The guests are the powers of each sense, for it is they
that recieve those pleasures and pains. The hermitages are those very-
trees under which the guests take sheltex". The seven forms of Yoga
are the extinctions of the seven senses. The seven forms of initiation
are the repudiation, one after another, of the actions of the seven
senses. —T.
70 MAHABHARATA. [Anugiti

qualities are the fruits, and the guests eat those fruits.^*

There, in diverse places, the great Rishis accept hospitality.

When they, having been worshipped, become annihilated, then

another forest shines forth.^* In that forest, Intelligence is

the tree ;
Emancipation is the fruit ; Tranquillity is the shade
of which it is possessed. It has knowledge for its resting

house, contentment for its water, and the Kshetrajna for its

sun.^^ Its end cannot be ascertained upwards, downwards,

or horizontally." Seven females always dwell there, with
faces downwards, possessed of effulgence, and endued with the
cause of generation. They take up all the different tastes

from all creatures, even as insconstancy sucks up truth." In

that itself dwell, and from that emerge, the seven Rishis who
are crowned with ascetic success, with those seven having
Va^ishtha for their foremost.^^ Glory, effulgence, greatness,

enlightenment, victory, perfection, and energy, — these seven

always follow this same like rays following the sun." Hills

and mountains also exist there, collected together ; and rivers

and streams bearing waters in their course, — waters that are

born of Brahma.'" And there happens a confluence also of

streams in the secluded spot for sacrifice. Thence those that
are contented with their own souls proceed to the Grandsire."^
They whose wishes have been reduced, whose wishes have been
directed to excellent vows, and whose sins have been burnt off

by penances, merging themselves in their souls, succeed in

attaining to Brahma.^- Tranquillity is praised by those who

are conversant with the forest of knowledge. Keeping that
forest in view, they take . birth so as not to lose courage.^*

Even such is that sacred forest that is understood by Brah-

manas, and understanding it, they live (in accordance with
the ordinance), directed by the Kshetrajna.
— '
"^*

Section XXVIII.

"'The Brahmana said, —I do not smell scents. I do not

perceive tastes. I do not see colors. I do not touch. I do
not likewise hear the diverse sounds (that arise). Nor do I
entertain purposes of any kind.^ It is Nature that desires
Parva.] acwamedha PARVAi 71

such objects as are liked ;

it is Nature that hates such objects
as are disliked. Desire and aversion spring from Nature, after
the manner of the upward and the downward life-winds when
souls have entered animate bodies.^ Separated from them are
others ; in them are eternal dispositions ;
(these as also) the
soul of all creatures, Yogins would behold in the body. Dwell-
ing in that, I am never attached to anything throguh desire and
wrath, and decrepitude and death.^ Not having any desire

for any object of desire, and not having any aversion for any
evil, there is no taint on my natures, as there is no taint of a
drop of water on (the leaves of ) the lotus.* Of this constant
(principle) which looks upon diverse natures, they are incon-
stant possessions.* Though actions are performed, yet the assem-

blage of enjoyments does not attach itself to them, even as the

assemblage of rays of the sun does not attach to the sky. In this
connection is recited an ancient story of a discourse between an
Adhwaryu and a Yati. Do thou hear it, glorious lady !^"*

Beholding an animal sprinkled with water at a sacrificial

ceremony, a Yati said unto the Adhwaryu seated there these

words in censure, — This is destruction of life T —Unto him the
Adhwaryu said in reply, — This goat will not be destroyed.
The animal (sacrificed) meets with great good, if the Vedic
de3laration on this subject be true.' That part of this animal
which is of earth will go to earth. That part of this one
which is born of water, will enter into water.^ His eye will

enter the sun ; his ear will enter the different points of the
horizon ; his life- winds will enter the sky. I who adhere to
the scriptures incur no fault (by assisting at the killing of
this aninial).
— -^^

" '
— The Yati said, — If thou beholdest such good to the
goat in this dissociation with (his) life-winds, then this sacri-

fice is for the goat. What need hast thou for it ?" Let the
brother, father, mother, and friend (of this goat) give thee
their approval in this. Taking him (to them) do thou consult
them. This goat is especially dependent.^^ It behooveth thee
to see them who can give their consent in this. After hearing

* The correct reading is 'bliavantyanityak' and 'vahuswabhavan'. — T.

 «

72 MAHABHARATAi [Anugltl

their consent, the matter will hecorae fit for consideration.'^

The life-winds of this goat have been made to return to their

respective sources. Only the inanimate body remains behind.

This is what I think. ^* Of those who wish to enjoy felicity

by means of the inanimate body (of an animal) which is com-

parable with fuel, the fuel (of sacrifice) is after all the animal

hiraself.^^ Abstention from cruelty is the foremost of all

duties. Even this is the teaching of the elders. We know that

that action should be done which is not fraught with cruelty."

Even this is the proposition, viz.,— "No slaughter (of living

creatures.— If I say anything further, (it will then appear

that) diverse kinds of faulty actions are capable of being done

Always abstaining from cruelty to all creatures is

by thee.^^

what meets with our approbation. We establish this from

what is directly perceptible. We do not rely on what is be-

yond direct perception.

— ^^

«'
The Adhwaryu said, —Thou enjoyest the properties of

smell which belong to the earth. Thou drinkest the tastes

which appertain to water. Thou seest colors .which belong to

lighted bodies. Thou touchest the properties which have their

origin in wind,'^ Thou hearest the sounds which have their
origin in space (or ether). Thou thinkest thoughts with the
mind. All these entities, thou art of opinion, have life.-'^

Thou dost not then abstain from taking life. Really, thou

art engaged in slaughter There canjbe no movement with-

out slaughter. Or, what dost thou think, regenerate

one !•

« '
—The Yati said, — The Indestructible and the Destructi-

ble constitute the double manifestation of the soul. Of these

the Indestructible is existent. The Destructible is said to be.

exceedingly non-existent.*" The life-wind, the tongue, the

mind, the quality of goodness, along with the quality of pas-

sion, are ail existent. Of him that is freed from these existent

objects, that transcends all pairs of opposites, that does not

cherish any expectation,"^ that is alike to all creatures, that is

liberated from the idea of meum, that has subjugated his self,

* 'Swabliava' ib explained by Nilakantlia as 'sutaram abhav^'.— T.

 — ^

Parva.] acwamedha. parva. 73

and that is released from all his surroundings, no fear exists

from anv source !* — ^*

"* —The Adhwaryu said, — foremost of intelligent n^en,'

one should reside with those that are good. Hearing thy
opinion my understanding shines with light.-® illustrious

one, I come to thee, believing thee to be a god ;

and I say

I have no fault, regenerate one, by performing these rites

with the aid of Mantras If — ^*

" 'The Brahmana continued, — With this conclusion, the

Yati remained silent after this. The Adhwaryu also proceeded

with the great sacrifice, freed from delusion."'' The Brahmanas
understand Emancipation, which is exceedingly subtle, to be
of this kind and having understood it, they live accordingly,
;

directed by the Kshetrajna, that beholder of all topics.

— '
"^^

Section XXIX.

" 'The Brahmana said, — In this connection is cited the

ancient story, O lady, of the discourse between Karttaviryya
and the Ocean.^ There was a king of the name of Kartta-
viryya- Arjuna who was endued with a thousand arms. He
conquered, with his bow, the Earth extending to the shores
of the ocean .^ It has been heard by us that, once on a time,
as he. was walking on the shores of the sea, proud of his might,
he showered hundreds of shafts on that vast receptacle of
waters.^ The Ocean, bowing down unto him, said, with joined
— _ . " —

* The sense seems to be this i the life-winds indicate the operations

of the several organs of action : the tongue, which stands here for all
the organs of perception, of the sensual perceptions ; the mind, of all
the internal operations ; the quality of goodness, of all pleasure ; and
the quality of passion, of all kinds of pain. These, therefore, include
the whole external and the internal worlds. He that is free from these,
transcends sin, for sin is destroyed by freedom from these, knowledge
being the means of attaining to that freedom. —T.
t 'I have no fault &c.' — The sense seems ito be that by
doing these
riteswith the aid of Mantras I have done that which has been approved
from ages past by those who have always been regarded wise. My eyes'
however, have now been opened by thee. 1 should not be held responsi-
ble for what I did while I was ignorant,— T.

[ 10 ]
 ^ ®

74 MA1I4BH4R&TA. [Auugitdl

hands, —Do not, O hero, shoot thy shafts, (at me) ! Say,
what shall I do to thee !* With these mighty arrows shot
by thee, those creatures which have taken shelter in me are
being killed, O tiger among kings ! Do thou, lord, grant
them security !
—
« '
—Arjuna said, — If any wielder of the bow exists that is

equal to me in battle, and that would stand against me in the

field, do thou name him to me !

—
" '
—The Ocean said,^-If thou hast heard, king, of the

great Bishi Jamadagni, his son is competent to duly receive

thee as a guest/ —
Then that king proceeded, filled with great
wrath. Arrived at that retreat, he found Rama himself.®

With his kinsmen he began to do many acts that were hostile

to Rama, and caused much trouble to that high-sou led hero."

Then the energy, which was immeasurable, of Rama blazed forth,
burning the troops of the foe, lotus-eyed one !^° Taking up
his battle-axe, Rama suddenly put forth his power, and hacked
that thousand-armed hero, like a tree of many branches.^'

Beholding him slain and prostrated on the earth, all his

kinsmen, uniting together, and taking up their darts, rushed

at Rama, who was then seated, from all sides.^^ Rama also,
taking up his bow and quickly ascending on his car, shot
showers of arrows and chastised the army of the king.*' Then,
some of the Kshatriyas, afflicted with the terror of Jama-
dagni's son, entered mountain-fastnesses, like deer afflicted by

the lion." Of them that were unable, through lear of Rama,

to discharge the' duties ordained for their order, the progeny
became Vrishalas owing to their inability to find Brahmanas.**"^

In this way the Dravidas and Abhiras and Pundras, together

with the Cavaras, became Vrishalas through those men who
fead Kshatriya duties assigned to them (in consequence of their
birth), falling away (from "those Then the Kshatri-
duties)."

yas that were, begotten by the Brahmanas upon Kshatriya

* Kshatriyas always require Brahmanaa for assisting them in their

acts. These particular Kshatriyas, through fear of Rama, fled to the

forests and mountains. They could not, accordingly, find Brahmanas

for assisting them. Their children, therefore, fell away from the ttatus

of Kshatriyas and became Vrishalas or Cudras. — T.

 " *

Parva.] ,a.cwamedha parva. 75

women that had lost their heroic children, were repeatedly

destroyed by Jamadagni's son.*'^ The slaughter proceeded one
and twenty times. At its conclusion, a bodiless voice, sweet

and proceeding from heaven, and which was heard by a*ll

people, spoke to Rama,^^ — Rama, O Rama, desist ! What

merit dost thou see, O son, in thus destroying repeatedly
these inferior Kshatriyas ?*** —In this way, blessed dame,
his grandsires, headed by Richika, addressed that high-souled
one, saying, —Do thou desist !^°
— Rama, however, unable to
forgive the slaughter of his sire, replied unto those Rishis,
saying, —It behooves you not to forbid me !" —The Pitris then
said, — foremost of all victorious men, it behooves thee not
to slay these inferior Kshatriyas! It is not proper that thy-
snlf, being a Brahmana, should slay these kings !
— '
""

Section XXX.
" '
—The Pitris said, —In this connection is cited this old

history. Having heard it, thou shouldst act according to it,

O foremost of all regenerate persons !* There was a royal sage

of the name of Alarka endued with the austerest of penances.
He was conversant with all duties, truthful in speech, of high
soul, and exceedingly firm in his vows.'' Having, with his
bow, conquered the whole Earth extending to the seas, and
thereby achieved an exceedingly difficult feat, he set his mind
on that which is subtle.^ While sitting at the root of a tree,
his thoughts, thou of great intelligence, abandoning all

those great feats, turned towards that which is subtle — !

" '
—Alarka said, —My mind has become strong. Having
conquered the mind, one's conquest becomes permanent.
Though surrounded by foes, I shall (henceforth) shoot my arrows
at other objects.^ Since in consequence of its unsteadiness, it
sets all mortals to accomplish acts, I shall shoot very sharp-
pointed shafts at the mind !
—
* n'Kshatriyas-bandhu' always implies low or inferior Kshatriyas,.
as 'Brahma-baxidhii' implies low or inferior Brahamanas. The eipres-
i'lon, rery probably, is similar to Brahman-sangat'
in current Bengali,
It does not, turely, mean 'kinsmen of Kshatriyas'.—
T.
 ®

76 MAHABHARATA. • [AnugitS

" '
—Tte mind said, —These arrows, Alarka, will never
pierce me tiirough. They "will pierce only thy own vital parts.

Thy vital parts being pierced, thou shalt die 'i^ Do thou look
out for other arrows with which to destroy me !
—Hearing
these words and reflecting, upon them, he said as follows.^
— Alarka — Smelling very many perfumes, (the nose)
" '
said,

Hence I
hankers after them only. shoot whetted arrows shall

at the nose
— !

— The nose — These arrows

" '
never
said, through will cross

me, O Alarka ! They will pierce only thy own vital parts, and
thy vital parts being pierced, thou shalt die.^*' Do thou look
for other arrows with which to destroy me
!'
— Hearing these
words and reflecting upon them, he said as follows."
"' —Alarka said, —This one (viz., the tongue), eryoying
savoury tastes, hankers after them only. Hence I shall shoot

whetted shafts at the tongue !

— ^^

«'
'
—The tongue said,— These arrows, Alarka, Avill not

cross through me. They will only pierce thy own vital parts

and thy vital parts being pierced, thou shalt die.^^ Do thou

look for other arrows with which to destroy me !

—Hearing
these words and reflecting upon them, he said as follows."
" '
—Alarka said, —The skin, touching diverse objects of
touch, hankers after them only. Hence, I shall tear off the

skin with diverse arrows equipt with the feathers of the

Kanka !— ^^
" '—The skin said,— These arrows will not, Alarka, cross

through me. They will pierce thy own vital parts only, and
thy vital parts being pierced, thou shalt die.^® Do 'thou look

for other arrows with which to destroy me !

—Hearing these

words and reflecting on them, he said as follows.^''

«' — A.larka said, —Hearing diverse sounds, (the ear) hankers

after them only. Hence, I shall shoot whetted shafts at the
ear.
— ^^

" — The ear said,—These arrows

'
will not, O Alarka, cross

through me. They will pierce thy own vital parts only, and thy
vital parts being pierced, thou shalt die.^^ Do thou then look
for other arrows with which to destroy me ! —
Hearing these
words and reflecting upon them, he said as follows.-^
Parva.] acwamedha parva. 77

«' — Alarka said, — Seeing many colors, the eye hankers

after them only. Hence, I shall destroy the eye with sharp-

pointed arrows !
— ^^

'" —The eye said, —These arrows will not, Alarka, cross

through me at all. They will pierce thy own vital parts only,

and thy vital parts being pierced, thou shalt die." Do thou

then look for other arrows with which to destroy me Hear- 1

—
ing these words and reflecting upon them, he said as follows.-*

" '
—Alarka said, —This {viz., the understanding) forms
many determinations with the aid of ratiocination. Hence, I
shall shoot whetted arrows at the understanding !
— '^*

'« '
— The understanding said, — These arrows will not, O
Alarka, cross through me at all. They will pierce thy vital

parts only, and thy vital parts being pierced, thou shalt die.

Do thou then look for other arrows with which to destroy

me — -^
t

" 'The Brahmana continued, — Then Alarka, employing

himself, even there, on penances difficult to perform and ex-
ceedingly austere, failed to obtain, by the high power (of his
penances) arrows for casting at these seven.^® Endued with
puissance, he then, with mind well concentrated, began to,

reflect. Then, O best of regenerate ones, Alarka, that fore-

most, of intelligent men, having reflected for a long time,

failed to obtain anything better than Yoga. Setting his
mind on one object, he remained perfectly still, engaged in
Yoga.*^''"^^ Endued with energy, he quickly slew all the
senses with one arrow, having entered by Yoga into his soul

and thereby attained to the highest success.'^^ Filled with

wonder, that royal sage then sang this verse : Alas, it is a,

pity that we should have accomplished all acts that are ex-
ternal !^° Alas, that we should have, endued with the thirst

* The vocative, 'O foremost of regenerate ones* applies to Jamadagani's

son. The narration is that of the Pitris. All the copies, however, re-
present this as the Brahmana's speech to his -wife. Indeed, the Brah-
mana is only reciting to his wife the speech of the Pitris to Eama.
The Yoga here spoken of is, as Nilakantha explains, the Raja-Yoga.
Previously, Alarka had been bent upon Hatha- Yoga which frequently
ends in the destruction of th e person practising it. — T.
 78 MA.HABn\iiATA. . [Anugitd

for er>pfri\er\t, courted (the pleasures of ) sovereignty before

now ! I have leanit this afterwards ! There is no happiness
that is higher than Yoga !*^
—Do thou know this, O Rama !

Cease to slay the Kshatriyas I Do thou practise the austerest

of penances ! Thou wilt then attain to what is good.^' —Thus
addressed by his grandsires, Jamadagni's son practised the
austerest penances, and having practised them, that highly'
blessed one attained to that success which is difficult to
reach.—'
""

Section XXXI.

'"The Brahman a said, — There are three foes in the world.

They are said to be ninefold, agreeably to their qualities. Ex-
ultation, satisfaction, and joy, — these three qualities apper-

tain to Goodness.*^ Cupidity, wrath,, and hatred, these three

qualities are said to appertain to Passion. Lassitude, pro-

crastination, and delusion, these three qualities appertain to

Darkness.^ Cutting these with showers of arrows, the man

of intelligence, free from procrastination, possessed of a tran-

quil soul, and with his senses under subjection, ventures to

vanquish others.f In this connection, persons conversant

with (the occurrences of ) ancient cycles recite some verses

which were sung in days of old by king Amvarisha who had
acquired a tranquil soul.* When diverse kinds of faults were

in the ascendant and when the righteous were afflicted, Amva-

risha of great fame put forth his strength for assuming sover-
eignty.:!:^ Subduing his own faults and worshipping the
righteous, he attained to great success and sang these verses."

* 'Praharsha,' rendered 'exultation,' is ex^^lained by Nilakantha as

the joy that is felt at the certainty of attaining what is desired. 'Priti'

is that satisfaction which is felt when the object desired is attained.

*Ananda' is what arises while enjoying the attained object. —T.

t The sense seems to be this. Having first conquered the internal foes
mentioned, the man of intelligence, bent on effecting his deliverance,

should then seek to vanquish all external foes standing in his way. — T.
I Nilakantha explain* that 'dosha' here refers to attachment, cupidity
and the rest ; while 'Sadhu' implies n«t men but the virtues of tranquil-
lity and the rest. — T.
Parva.] acwamedha parva. 79

— I have subdued many faults. I have killed all foes. But

there is one, the greatest, vice which deserves to be destroyed
but which has not been destroyed by me !^ Urged by that
fault, this Jiva fails to attain to freedom from desire. Afflicted

by desire, one runs into ditches without knowing it.® Urged

by that fault, one indulges in acts that are forbidden. Do
thou cut off, cut off, that cupidity with sharp-edged swords !*

From cupidity arises desire. From desire flows anxiety. The

man who yields to desire acquires many qualities that apper-
tain to Passion.-^® When these have been acquired, he gets
many qualities that appertain to Darkness.^^ In consequence
of those qualities, he repeatedly takes birth, with the bonds
of body united, and is impelled to action. Upon the expira-
tion of life, with body becoming dismembered and scattered,
he once meets with death which is due to birth itself.*^'*

Hence, duly understanding this, and subduing cupidity by

intelligence, one should desire for sovereignty in one's soul.

This is (true) sovereignty. There is no other sovereignty here.

The soul, properly understood, is the king.^^ Even these were

the verses sung by king Ambarisha of great celebrity, on the

subject of sovereignty which ho kept before him, —that king
"^*
who had cut off the one foremost fault, viz., cupidity.'

Section XXXII.
" 'The Brahmana said, —In this connection is cited the old
narrative, lady, of the discourse between a Brahmana and
{king) Janaka.'^ I^ing Janaka (on a certain occasion), de-

sirous of punishing him, said unto a Brahmana who had be-

come guilty of some offence, — Thou shalt not dwell within

my dominions !* — Thus addressed, the Brahmana replied unto

* I think Telang renders this verse wrongly. 'Satnhatadehaban-

dhanah' does not mean 'with bodily frame destroyed' but 'with bodily
frame united.' If 'samhata' be taken as destroyed, the compound
'bhinna-vikirna-dehah' in the second line would be a useless repetition.
The meaning is that with bodily frame or the bonds of body united, h«
takes birth. Wh«n he dies, that frame become* dismembered and
scattered — T.
80 MAHABHARATA. [Amigitfi

that best of kings, saying, —Tell me, O king, what the limits

are of the territories subject to thee !' I desire, O lord, to

dwell within the dominions of another king. Verily, I wish

to obey thy behest, O lord of Earth, agreeably to the scrip-

tures !* —Thus addressed by that celebrated Brahmana, the

king, hearing repeated and hot sighs, said not a word in
reply.^ Like the planet (Rahu) overwhelming the Sun, a
clondedness of understanding suddenly overwhelmed that king
of immeasurable energy as he sat plunged in thought.^ When
that cloudedness of understanding passed away and the king
became comforted, he spoke after a short while these words
unto that Brahmana/
«" — Janaka said, — Although a (large) inhabited tract is

subject to me within this ancestral kingdom of mine, yet I

foil to find my dominion, searching through the whole Earth."
When I failed to find it on the Earth, I then searched Mithila
(for it). When I failed to find it in Mithila, I then searched

for it among my own children." When I failed to find it even

there, a cloudedness of understanding came over me. After

that cloudedness of understanding passed away, intelligence

came back to me.^*' Then I thought that I have no dominion,
or that everything is my dominion. Even this body is not mine,

or the whole Earth is mine." At the same time, best of

regenerate persons, I think that that is as much mine as it is of

others. Do thou, therefore, dwell (here) as long as thy choice

leads thee, and do thou enjoy as long as thou pleasest !

— ^^

" '
—The Brahmana said, — When there is a large inhabited
tract in thy ancestral kingdom, tell me, depending upon what
understanding, has the idea of meum been got rid of by
thee !^^ What also is that understanding depending upon
which thou hast come to the conclusion that everything con-
stitutes thy dominion ? What, indeed, is the notion through
no dominion, or everything is thy dominion
?"
which thou hast
«'
'—Janaka said,— All conditions here, in all affairs, have

been understood by me to be terminable. Hence, I could not

find that which should be called mine.*^^ (Considering)

referred to are affluence and indigence, as

explained
The conditions
bv Nilakantlia.— T.
Pa7'Va.] ACWAMEDHA PARVA. 81

whose is this, I thought -of the Vedic text about anybody's

property. I could not, therefore, find, by my understanding,
what should be (called) mine.*" Depending upon this notion,
I got rid of idea of mineness. Hear now what that notion is
depending upon which I came to the conclusion that I have
dominion everywhere.^^ I do not desire for my own self

those smells that are even in my nose. Therefore, the earth,

subjugated by me, is always subject to me.-}-^^ I do not de-
sire for my own self those tastes that exist in contact with
even my tongue. Therefore, water, subjugated by me, is

always subject to me.^® I do not desire for my own self the,

color or light that appertains to my eye. Therefore, light

subjugated by me, is always subject to me.-° I do not desire
formy own self those sensations of touch which are in contact
with even my skin. Therefore, the wind, subjugated by me,
is always subject to me."^ I do not desire for my own self
those sounds which are in contact with even my ear. There-*
fore, sounds, subjugated by me, are always subject to me."^
I do not desire for my own self the mind that is always in
my mind. Therefore, the mind, subjugated by me, is sub-
ject to me.-^ All these acts of mine are for the sake of the
deities, the Pitris, the Bhutas, together —The
with guests.^"*
Brahraana then, smiling, once more said unto Janaka, — Know-
that I am Dharma, who come here today for examinig thee !"^

Thou art verily the one person for setting this wheel in mo-
tio}),— this wheel that has the quality of Goodness for its

* This is, ratber, obscure. Nilakantha observes that the Vedic text
referred to is 'Do not covet anybody's property.' What Janaka saya
seems to be this: Thinking of this prohibition about coveting
other
people's property, I thought liow could it be ascertained
what belongs to
others.— T.
t The sense seema to be this : the property of smell attaches to
earth. I do not desire smell for my own enjoyment. If it is perceived,
it is perceived by the organ of smell. The earth, therefore, is subject
to me, not I to the earth. I have transcended my sensations, and, there-
fore, the objects to
which they inhere. The whole world represents
ouly the objects of the sensations. The latter being mastered, the
whole world has been mastered by me. T. —
I /. e., I live and act for these and not ray own self. — T.
[ 11 J
82 M4Tt\BHA.iiiTA [Anugitci

circumference, Brahma for its nave, and the understanding

for its spoKes, and which never turns back !*
— '
"*•

Section XXXIII.

" 'The Brahmana said, I do — not, timid one, move in

this world in that manner which thou, according to thyt own
understanding, censurest. I am a Brahmana possessed of
Vedic knowledge. I am emancipated. I am a forest recluse.

I am an observer of the duties of a house-holder. I observe

vows.^ I am not what thou seest me in good and bad acts.

By me is pervaded everything that exists in this universe.*

Whatever creatures exist in the world, mobile or immobile,
know that I Am the destroyer of them all even as fire is (the
destroyer) of all kinds of wood.' Sovereignty over the whole
Earth or over Heaven (on the one hand), or this knowledge
•(of my identity with the universe). This knowledge is my
wealth.-f** This is the one path for Brahmanas, by which
they who understand it proceed to house-holds, or abodes in
the forest, or residence with preceptors, or among mendicants.t^
With numerous unconfused symbols, only one knowledge is

worshipped. Those who, whatever the symbols and modes of

life to Avhich they adhere, have acquired an understanding
having tranquillity for its essence, attain to that one entity
even as numerous rivers all meeting the Ocean.S* This path

* Nilakantha's reaiing is erroneous. 'Brahma-lab hasya' should be

•Brahmanabhasya.' So also 'durvarasya' is incorrect. 'Nemi' may also
mean the line or track that is made by a wheel as it moves. If taken in

this sense, itwoaldmean 'that is confined to, or that cannot deviate

from, the track constituted by goodness. The nave, Brahma, is, of

course, the Vedas. — T.

t The sense seems to be this. The sovereignty of the whole Earth
or of Heaveti, and this knowledge of my identity with the universe.
Of these two alternatives, I would freely choose the latter. Hence, he

says,
— 'This knowledge is my wealth '
— T.
X These are different modes of life. T. —
$ The sense is this : the knowledge to be acquired is that all is one.

Diverse ways there are for acquiring it. Those, agaiu, that have attain

ed to tranquillity have acquired it. —T.

 — ^ * ;

Parva.] acwamedha. pirva^ 83

is traversable with the aid of the understanding and not of

the body. Actions have both beginning and end, and the
body has actions for its bonds.*^ Hence, blessed lady, thou

needst have no apprehension in respect of the world hereafter

With thy heart intent upon the real entity, it is my soul into

which thou wilt come !

— '
"*

Section XXXIV.

•'
'The Brahmana's wife said, —This is incapable of being,

understood by a person of little intelligence as also by one

whose soul has not been cleansed. My intelligence is very

little,and contracted, and confused.^ Do thou tell me the

ifieans by which the knowledge (of which thou speakest) may

be acquired, I wish to learn from thee the source from which

^
this knowledge flows.
" 'The Brahmana said, — Know that intelligence devoted to

Brahma is the lower Arani ; the preceptor is the upper Arani

penances and conversance with the scriptures are to cause the

attrition. From this is produced the fire of knowledge. —
" 'The Brahmana's wife said, —As regards this symbol of

Brahma, which is designated Kshetrajna, where, indeed, occurs

a description of it by which it is capable of being seized ?
—
" 'The Brahmana said, — He is without symbols, and with-
out qualities. Nothing exists that may be regarded as his
cause. I shall, however, tell thee the means by which he can
be seized or not.^ A good means may be found ; which is

perceived as (flowers are perceived) by bees. That means

consists of an understanding cleansed by action. Those whose
understandings have not been so cleansed; regard that entity,
through their own ignorance, as invested with the properties
of knowledge and others.-f® It is not laid down that this

* Actions are perishable and can lead to no lasting resnlt. It is by

the understanding that that knowledge, leading to what is permanent,
is to be attained. —T.
t I expand this Verse a little for making it intelligible. A literal

version would run as follows :

— 'Good raeans may be seen, perceived as
by bees. Action (-cleansed) understanding ; through folly it is invested
84 MAHABHARATA. [Anugitci

should be done, or that this should not be done, in the rules

for achieving Emancipation, —those, that is, in which a know-
ledge of the soul arises only in him who sees and hears.*^
One should comprehend as many parts, unmanifest and mani-
fest, by hundreds and thousands, as one is capable of com-
prehending here.^ Indeed,, one should comprehend diverse
objects of diverse import, and all objects of direct perception.

Then will come, from practice (of contemplation and self-res-

traint, &c.), that above which nothing exists.-|-

— '^

"The holy one continued, — 'Then the mind of that Brah-

mana's wife, upon the destruction of the Kshetrajna, became
that which is beyond Kshetrajna, in consequence of the know-
ledge of Kshetra.'t^"
"Arjuna said,
—'Where, indeed, is that Brahmana's wife,

O Krishna, and where is that foremost of Brahmanas, by both

of whom was such success attained. Do thou+ tell me about
them, O thou of unfading glory !'^^

with the symbols of knowledge.' 'Karmabudhih' never means 'action

and knowledge' as rendered by Telang. 'Abudhitwat' means throngh
ignorance.' This ignorance is of those persons whose understandings
have not been cleansed by action. — T.
* What is stated here is this. In the matter of achieving Eman-
cipation, no ordinances have been laid down, positive or negative, like

those in respect of other things. If one wishes to attain to Heaven, he

should do this and abstain from that other. For achieving Emancipa-
tion, however, only seeing and hearing are prescribed. Seeing implies
contemplation, and hearing, the receiving of instructions from the pre-
ceptor. Nilakantha explains hearing as 'Vedantadigravanam' {vide his
comment on the word 'crutam' in Verse 3 above). T. —
t The speaker wishes to inculcate that one should first contemplate
an object of direct perception, such as earth, &c. ; then on such 'unper-
cieved' objects as operations of the mind. Such contemplation will

gradually lead to that which is Supreme. The 'abhyasa' or practice

referred to in the second line is the practice of 'cama,' 'dama,' &c. I do

not think that Telaiig's version of 8 and 9 brings out the meaning
clearly.— T.
X The sense is that when her individual soul became merged into
the
Supreme soul, she became identified with Brahma. This was, of course,
due to the knowledge of K^ihetra as something separate from Kbhetra-
jna.— T.
Parva.] acwamedha parva. . 85

"The blessed and holy one said,

— 'Know that my mind is

the Brahmana, and that my understanding is the Brahmana's

wife. He who has been spoken of as Kshetrajna is I myself,

"^^
O Dhananjaya !'

Section XXXV.
"Arjuna said,
— 'It behooveth thee to expound Brahma to

me, — that which is the highest object of knowledge. Through

thy favour, my mind is delighted with these subtle disquisi-

tions.'-^

''Vasudeva said,
— 'In this connection is recited the old

history of the discourse between a preceptor and his disciple*

on the subject of Brahma." Once on a time, scorcher of

foes, an intelligent disciple questioned a certain Brahmana of

rigid vows who was preceptor, as he was seated (at his ease),

saying, —
What, indeed, is the highest good ?^ Desirous of
attaining to that- which constitutes the highest good, I throw
myself at thy feet,holy one O learned Brahmana, I
!

solicit thee, bending my head, to explain to me what I ask !*

—Unto that disciple, O son of Pritha, who said so, the pre-

—
ceptor said, regenerate one, I shall explain to thee every-
thing about which thou mayst have any doubts !^
—Thus
addressed, foremost one of Kuru's race, by his preceptor,
that disciple who was exceedingly devoted to his preceptor,
spoke as follows, with joined hands. Do thou hear what he
said, O thou of great intelligence !'*

" 'The Disciple said, — Whence am Whence art thou ?

I ?

Explain that which is the highest truth. From what source

have sprung all creatures mobile and immobile V By what
do creatures live ? What is the limit of their life ? What is
truth ? What is penance, learned Brahmana ? What are
called attributes by the good What paths are
?^ to be called
auspicious? What is happiness? What is sin ? holy on6,
O thou of excellent vows, it behooves thee to answer these
questions of mine, learned Rishi, correctly, truly, and ac-

curately ! Who else is there in this world than thee that is

capable of answering these questions ?''''^°

Do thou answer
 —
86 MAHABHARATA. [AnugitS

them, foremost of all persons conversant with duties! My

curiosity is great. Thou art celebrated in all the worlds as
one well skilled in the duties relating to Emancipation.^^
There is none else than thou that is competent to remove all

kinds of doubts. Afraid of worldly life, we have become de-

'^^
sirous of achieving Emancipation !

"Vasudeva said,
— 'Unto that disciple who had humbly
sought his instruction and put the questions duly, who was
devoted to his preceptor and possessed of tranquillity, and
who always behaved in a manner that was agreeable (to his
instructor), who lived so constantly by the side of his ins-

tructor as to have almost become his shadow, who was self-res-

trained, and who had the life of" a Yati and a Brahmacharin,
O son of Pritha, that preceptor possessed of intelligence and
observant of vows, duly explained all the questions, O fore-

most one of Kuru's race, O chastiser of all foes I'l^-i*

" 'The preceptor said, — All this was declared (in days of
old) by Brahman himself (the Grandsire of all the worlds).

Applauded and practised by the foremost of Rishis, and

depending on a knowledge of the Vedas, it involves a con-
sideration of what constitutes the real entit3^^^ We regard
knowledge to be the highest object, and renunciation as
the best penance. He who, with certainty, knows the true
object of knowledge which is incapable of being modified
by circumstances, viz., the soul abiding in all creatures,
succeeds in going whithersoever he wishes and comes to be
regarded as the highest. That learned man who beholds
the residence of all things in one place and their severance as
well,""" and who sees unity in diversity, succeeds in freeing
himself from misery. He who does not covet anything and
does not cherish the idea of mineness Avith regard to any-
thing,^^ comes to be regarded, although residing in this world,
as identifiable with Brahma. He who is conversant with the
truth about the qualities of Pradhana (or Nature), acquainted
with the creation of all existent objects,^^ divested of the
idea of mineness, and without pride, succeeds, without doubt,
in emancipating himself. Understanding properly that great
tree which has the unmanifest for its seed-sprout, and the
 I

Parva.] acwamkdha parva. 87

understanding for its trunk, and high conciousness of self for

its branches, and the senses for the cells whence its twigs
issue, and the (five) great elements for its flower-buds, and
the gross elements for its smaller boughs, which is- always
endued with leaves, which always puts forth flowers, and upon
which all existent objects depend, whose seed is Brahma, and
which is eternal, —and cutting all topics with the sharp sword
of knowledge, one attains to immortality and casts off birth
and death.""""' The conclusions with regard to the past, pre-
sent, and future, &c., and religion, pleasure, and wealth, which

are all well known to conclaves of Siddhas, which appertain to

remote cycles, and which are, indeed, eternal,^* I shall declare

to thee, O thou of great wisdom ! These constitute what is

called Good. Men of wisdom, understanding them in this world,

attain to success."^ In days of old, the Rishis Vrihaspati and
Bharadwaja, and Gautama and Bhargava, and Va^ishtha and
Ka9yapa, and Vi9wamitra and Atri, assembled together for the
purpose of asking one another. They thus assembled together
after having travelled over all paths and after they had got
tired with the acts each of them had done.^®"-'' Those re-
generate persons, placing the sage son of Angiras at their
head, proceeded to the region of the Grandsire. There they
beheld Brahman perfectly cleansed of all sin.^^ Bowing their
heads unto that high-souled one who was seated at their ease
the great Rishis, endued with humility, asked him this grave
question regarding the highest good.^^ — How should a good
man act ? How would one be released from sin ? What paths
are auspicious for us ? What is truth, and what is sin ?'*

By what action are the two paths, northern and southern,

obtained ? What is destruction ? What, Emancipation ?
What is birth and what death of all existent objects ?^^ —
shall tell thee, O what the Grandsire, thus addressed,
disciple,

said unto them, conformably to the scriptures. Do thou

listen
—
!
'^

" '
— Brahman said, — It is from Truth that all creatures,
mobile and immobile, have been born. They live by penance
(or action). Understand this, ye of excellent vows ! In
couseqaence of their own actions they live, transcending their
88 MAHABnARATA. [AnUQUd

own origin. *^^ For Truth, when united with qualities, be-

comes always possessed of five indications. Brahman is Truth.

Penance is truth. Prajapati is truth.^* It is from Truth

that all creatures have sprung. Truth is the universe of

being. It is for this that Brahmanas who are always devoted

to Yoga, who have transcended wrath and sorrow, and who
always regard Religion as the causeway (along which every one
must pass for avoiding the morass below), take refuge in Truth.
I shall now speak of those Brahmanas who are restrained by

one another and possessed of knowledge, of the orders, and of

those who belong to the four modes of life.^^"^^ The wise say
that Religion or duty is one, (though) having four quarters.
Ye regenerate ones, I shall speak to ye now of that path
which is auspicious and productive of good.^^ That path has
constantly been trod over by men possessed of Avisdom in

order to achieve an identity with Brahma. I shall speak now of

that path which is the highest and which is exceedingly diffi-

cult of being understood. ^^ Do you understand, in all its

details, ye highly blessed ones, what is the highest seat. The

first step has been said to be the mode of life that appertains
to Brahmacharins.*" The second step is domesticity. After
this is the residence in the woods. After that it should be known
is the highest step, viz., that relating to Adhyatma.-f" Light,
ether (or space), sun, wind, Indra, and Prajapati, — one sees

these as long as one does not attain to Adhyatma.*^ I shall

declare the means (by which that Adhyatma may be attained.)

Do ye first understand them. The forest mode of life that is
followed by ascetics residing in the woods and subsisting upon
fruits air is laid down for the three regenei-ate
and roots and
classes. The domestic mode of life is ordained for all the
orders.*^"** They that are possessed of wisdom say that Reli-

* Their origin is Brahma or Truth. They live, dissociated from

their origin, in consequence of their acts. When their acts cease, they

return to and become merged in Brahma. —T.

t /. e., that course of life which has for its object the acquisition of
knowledge relating to the soul. This, of course, includes the know-
ledge that is needed for achieving identificatiou with the Supreme Souj
or Brahma. — T.
Parva.] acwamedha parva. 89

gion or duty has Faith for its (chief) indication. Thus have
I declared to you the paths leading to the deities. They
are adopted by those that are good and wise by their acts.

Those paths are the causeways of piety.*' That person of

rigid vows who adopts any one of these modes separately,
always succeeds in time to understand the production and
destruction of all creatures.*^ I shall now declare, accurately
and with reasons, the elements which reside in parts in all

objects.*^ The great soul, the unmanifest, egoism (conscious-

ness of identity), the ten and one organs (of knowledge and
action), the five great elements,*^ the specific characteristics
of the five elements, —these constitute the eternal creation.

The number of elements has been said to be four and twenty,

and one (more).*^ That person of wisdom who understands
the production and destruction of all these elements, that
man among all creatures, never meets with delusion.'" He
who understands the elements accurately, all the qualities, all
the deities, succeeds in cleansing himself of all sin. Freed
from all bonds, such a man succeeds in enjoying all regions of
spotless purity. — *' "'*

Section XXXVI.
'*
'
— Brahman said, —That which is unmanifest, which is

indistinct, all-pervading, everlasting, immutable, should be

known to become the city (or mansion) of nine portals, pos-
sessed of three qualities, and consisting of five ingredients.^
Encompassed by eleven including Mind which distinguishes
(objects), and having Understanding for the ruler, this is an

aggregate of eleven. f^ The three ducts that are in it support

it constantly. These are the three Nadis. They run con-
tinually, and have the three qualities for their essence.*
Darkness, Passion, and Goodness, these are called the (three)

* The
specific characteriestica of the five elements
are, as frequently
referrd before, smell attaching to earth, sound
to ether, taste to water, &c.
The deities referred to in the last Verse are probably the
senses.— T.
t The total eleven is made up of the
three qualities, the five elements,
the sroup of organs and senses one, egoism,
a.- and the iin .lcr;.tanding.— T.

[ 12 ]
•90 MAHABHARATA. [Anugitci

qualities. These are coupled with one another. They exist,

depending on one another.* They take refuge in one another,

and follow one another. They are also joined with one another.
The five (principal) elements are characterised by (these) three
qualities.'^ Goodness is the match of Darkness. Of Goodness
the match is Passion. Goodness is also the match of Passion,

and of Goodness the match is Darkness.® There where Dark-

ness is restrained, Passion is seen to flow. There where Pas-
sion is restrained, Goodness is seen to flow.'' Darkness should
be known to have the night (or obscurity) for its essence. It
has three characteristics, and is (otherwise) called Delusion.
It has unrighteousness (or sin) also for its indication, and it is

always present in all sinful acts. This is the nature of Dark-

ness and it appears also as confined with others.^ Passion is

said to have activity for its essence. It is the cause of suc-

cessive acts. When it prevails, its indication, among all beings,

is production.® Splendour, lightness, and faith, — these are

the form, that is light, of Goodness among all creatures,

as regarded by all good men.^° The true nature of their

characteristics will now be declared by me, with reasons.
These shall be stated in aggregation and separation. Do ye
understand them." Comi^lete delusion, Ignorance, illiberali-

ty, indecision in respect of action, sleep, haughtiness, fear,

cupidity, grief, censure of good acts,^^ loss of memory, unripe-

ness of judgment, absence of faith, violation of all rules of

conduct, want of discrimination, blindness, vileness of be-

haviour,^^ boastful assertions of performance when there has

been no performance, presumption of knowledge in ignorance,

unfriendliness (or hostility), evilness of disposition, absence of

faith, stupid reasoning,^* crookedness, incapacity for associa-

tion, sinful action, senselessness, stolidity, lassitude, absence

of self-control, degradation,"— all these qualities are known

as belonging to Darkness. Whatever other states of mind,

connected with delusion, exist in the world, all appertain to

Darkness. Frequent ill-speaking of other people, censuring

the deities and the Brahmanas,'«-'' illibcrality, vanity, delu-

sion, wrath, un forgiveness, hostility to\Mr\rds all creatures, are

regarded as the characteristics of Darkness.^^ Whatever un-

Parva.] acwamedha parva.' 91

dertakings exist that are unmeritorious (in consequence of

their being vain or useless), what gifts there are that are un-
meritorious (in consequence of the unworthiness of the donees,
the unseasonableness of the time, the impropriety of the

object, &c.), vain eating, — these also appertain to Darkness.^^

Indulgence in calumny, unforgiveness, animosity, vanity, and

absence of faith are also said to be characteristics of Dark-
ness.^" Whatever men there are in this world, who are
characterised by these and other faults of a similar kind, and
who break through the restraints (provided by the scriptures),
are all regarded as belonging to the quality of Darkness.^^ I

shall now declare the wombs where these men, who are always

of sinful deeds, have to take their birth. Ordained to go to

hell, they sink in the order of being. Indeed, they sink into

the hell of (birth in^i the brute creation. 2- They become im-
mobile entities, or animals, or beasts of burden ;
or carnivorous

creatures, or snakes, or worms, insects, and birds f^ or crea-

tures of the oviparous order, or quadrupeds of diverse species,

or lunatics, or deaf or dumb human beings, or men that are

afflicted by dreadful maladies and regarded as unclean.^*

These men of evil conduct, always exhibit the indications of
their acts, sink in Darkness. Their course (of migrations) is

always downwards. Appertaining to the quality of Darkness,

they sink in Darkness.^^ I shall, after this, declare what the
means are of their improvement and ascent ; indeed, by what
means they succeed in attaining to the regions that exist
for men of pious deeds.^^ Those men who take birth in

orders other than humanity, by growing up in view of the

religious ceremonies of Brahmanas devoted to the duties of

their own order and desirous of doing good to all creatures,^''

succeed, through the aid of such purificatory rites, in ascend-

ing upwards. Indeed, struggling (to improve themselves), they

at last attain to the same regions with these pious Brahmanas.
Verily, they go to Heaven. Even this is the Vedic audi-
tion.*^^ Born in orders other than humanity and growing old

* 'Anyatha pratipannah' is explained by Nilakantha as 'born in

other orders,' Telancj takes it as 'Behaving in a contrary way.' How
92 MAHiBnARATAi [AuugitS

in their respective acts, even thus they become human beings

that arc, of course, ordained to return.^^ Coming to sinful

births and becoming Chandalas or human beings that are deaf

or that lisp indistinctly, they attain to higher and higher
castes, one after another in proper turn,*® transcending the
Cudra order, and other (consequences of ) qualities that apper-

tain to Darkness and that abide in it in course of migrations

in this world. *^^ Attachment to objects of desire is regarded as

great delusion. Here Rishis and Munis and deities become
deluded, desirous of pleasure.^^ Darkness, delusion, the great
delusion, the great obscurity called wrath, and death, that
blindkig obscurity, (these are the five great afflictions). As
regards wrath, that is the great obscurity (and not aversion
or hatred as is sometimes included in the list).*^ With respect
then to its color (nature), its characteristics, and its source,

I have, ye learned Brahmanas, declared to you, accurately

and in due order, everything about (the quality of) Dark-
ness.^* Who is there that truly understands it ? Who is

there that truly sees it ? That, indeed, is the characteristic

of Darkness, viz., the beholding of reality in what is not
real.^'^ The qualities of Darkness have been declared to you
in various ways. Duly has Darkness, in its higher and lower
forms, been described to you. That man who always bears in
mind the qualities mentioned here, will surely succeed in
becoming freed from all characteristics that appertain tO'
"««
Darkness.—'

Section XXXVII.
" 'Brahman said, —Ye best of beings, I shall now declare
to you accurately what (the quality of ) Passion is. Ye highly
blessed ones, do you understand what those qualities are that

can goats and sheep behave othorwiae V The sense seems to be that those
born as goats, succeed in ascending upwards through the efi5cacy of the
religious acts of the Brahmanas. By becoming sacrificial victims they

regain their true position. —T.

* Qualities abiding in Darkness &c,, imply those qualities that are
permanently attached to Darkness. — T.
 93-
farva.] acwaMedha parva.

appertain to Passion.* Injuring (others), beauty, toil, plea-

sure and pain, cold and heat, lordship (or power), war, peace,

argument, dissatisfaction, endurance,*'' might, valour, pride,,

wrath, exertion, quarrel (or collision), jealousy, desire, malice,

battle, the sense of meum or mineness, protection (of others),*

slaughter, bonds, and affliction, buying and selling, lopping

off, cutting, piercing, and cutting off the coat of mail that

another has worn,f* fierceness, cruelty, villifying, pointing

out the faults of others, thoughts entirely devoted to worldly

affairs, anxiety, animosity, reviling of others, false speech,

false or vain gifts, hesitancy and doubt, boastfulness of speech,

dispraise and praise, laudation, prowess, defiance,^"" attendance
(as on the sick and the weak), obedience (to the commands
of preceptors and parents), service or ministrations, harbour-
ing of thirst or desire, cleverness or dexterity of conduct,

policy, heedlessness, contumely, possessions,^ and diverse de-

corations that prevail in the world among men, women, ani-

mals, inanimate things, houses,^ grief, incredulousness, vows

and regulations, actions with expectation (of good results),

diverse acts of public charity,^ the rites in respect of Swaha,

salutations, rites of Swadha and Vashat, officiating at the

sacrifices of others, imparting of instruction, performance of

sacrifices, study ,**^ making of gifts, acceptance of gifts, rites

of expiation, auspicious acts, the wish to have this and that,

affection generated by the merits of the object for which or

whom it is felt,** treachery, deception, disrespect and respect,

theft, killing, desire of concealment, vexation, wakefulness,**

ostentation, haughtiness, attachment, devotion, contentment,,

exultation, gambling, indulgence in scandal, all relations aris-

ing out of women, attachment to dancing, instrumental mu-
sic, and songs, — all these qualities, ye learned Brahmanas,
have been said to belong to Passion.*^"** Those men on Earth
who meditate on the past, present, and the future, who are

devoted to the aggreegate of three, viz., Religion, Wealth, and

* Some texts read 'Santapah' and not 'Sanghatah,' The meaning

then will be grief or sorrow — T.
t This may refer to the exposure of other people's weaknesses Vy
tearing open their veils or covers. — T.
 94! MAHAiBnAiiATA. [Anugitti

Pleasure,^^ who, acting from the impulse of desire, exult on

attaining to affluence in respect of every desire, are said to
be enveloped by Passion. These men have downward courses."
Repeatedly reborn in this world, they give themselves up to
pleasure. They covet what belongs to this world as also all

those fruits that belong to the world hereafter. They make

gifts, accept gifts, offer oblations to the Pitris, and pour liht>-

tions on the sacrificial fire.-^'^ The qualities of Passion have

(thus) been declared to you in their variety. The course of
conduct also to which it leads has been properly described to
you. The man who always understands these qualities, suc-
ceeds in always freeing himself from all of them which apper-
tain to Passion.
— '
"^^

Section XXXVIII.
«<
'
—Brahman said, —I shall, after this, discourse to you on
that excellent quality which is the third (in the order of our

enumeration). It is beneficial to all creatures in the world,

and unblamable, and constitutes the conduct of those that are

good.^ Joy, satisfaction, nobility, enlightenment, and happi-
ness, absence of stinginess (or liberality), absence of fear, con-
tentment, disposition for faith,^ forgiveness, courage, absten-

tion from injuring any creature, equability, truth, straightfor-

wardness, absence of wrath, absence of malice, purity, clever-
ness, prowess, (these appertain to the quality of Goodness).*
He who is devoted to the duty of Yoga, regarding knowledge
to be vain, conduct to be vain, service to be vain, and mode
of life to what is
to be vain, attains highest in the world
hereafter.* Freedom from the idea of meum, freedom from
egoism, freedom from expectations, looking on all with an
equal eye, and freedom from desire, — these constitute the

eternal religion of the good.^ Confidence, modesty, forgive-

ness, renunciation, purity, absence of laziness, absence of
cruelty, absence of delusion, compassion to all creatures, ab-

sence of the disposition to calumniate,^ exultation, satisfac-

tion, rapture, humility, good behaviour, purit_; in all acts

having for their object the attainment of tranquillity, right-

Parva.] acwamedha parva. 9.:

eous understanding, emancipation (from attachments)/ in-

difference, Brahmacharyya, complete renunciation, freedom
from the idea of meum, freedom from expectation?, unbroken

observance of righteousness,^ belief that gifts are vain, sacri-

fices are vain, study is vain, vows are vain, acceptance of

gifts is vain, observance of duties is vain, and penances are

vain.^ Those Brahmanas in this world, whose conduct is

marked by these virtues, who adhere to righteousness, who

abide in the Vedas, are said to be wise and possessed of cor-

rectness of vision.*® Casting off all sins and freed from grief,

those men possessed of wisdom attain to Heaven and create

diverse bodies (for themselves)." The power of governing

everything, self-restraint, minuteness, these high-souled ones

make by operations of their own mind, like the gods them-

selves dwelling in Heaven.*^ Such men are said to have their

courses directed upwards. They are veritable gods capable of

modifying all things. Attaining to Heaven, they modify all

things by their very nature.*^ They get whatever objects

they desire and enjoy them.* Thus have I, ye foremost of
regenerate ones, described to you what that conduct is which
appertains to the quality of goodness. Understanding these
duly, one acquires whatever objects one desires.** The quali-

ties that appertain to goodness have been declared particu-

larly.The conduct which those qualities constitute has also

been properly set forth. That man who always understands
these qualities, succeeds in enjoying the qualities without
being attached to them !
— '
"*^

Section XXXIX.
'"
— Brahman said,
—'The qualities are incapable of being
declared as completely separate from one another. Passion
and Goodness and Darkness are seen existing in a state of
union.* They are attached to one another. They depend on
one another. They have one another for their refuge. They

* 'Vibhaianti implies enjoyments in thia connection. Telang starts

a needless objectiou to tliis word. — T.
% M.irABnARA.TA; [Anugita

likevvi^^e follow one T.nothcr.^ As long as goodness exists, so

lonf^ does Passion exist. There is no doubt in this. As long
as Darkness and Goodness exist, so long does Passion exist.*

They make their journey together, in union, and moving

coUcotivcly. They, verily, move in a body, when they act
with cause or without cause.* Of all these which act with
one another however much they may differ in their develope-
ment, the manner in which their increase and diminution
take place will now be declared.^ There where Darkness exists
in an increased measure, in the lower creatures (for example).
Passion exists in a smaller measure and Goodness in a measure
that is still less.* There where Passion exists in a copious
measure, in creatures of middle course, Darkness exists in a

smaller measure and Goodness in a measure that is still less.'^

There where Goodness exists in a copious measure, in crea-

tures of upward courses, Darkness should be known to exist

in a small measure and Passion in a measure that is still less.^

Goodness is the spring that causes the modifications of the

senses. It is, again, the great enlightener. No duty has
been laid down that is higher than Goodness.* They who
abide in Goodness proceed upwards. They who abide in Pas-
sion remain in the middle. They who abide in Darkness,
being characterised by qualities that are low, sink downwards.^"
Darkness occurs in the Cudra ;
Passion in the Kshatriya ;
and
Goodness, which is the highest, in the Brahmana. The three
qualities exist even thus in the three orders.^^ Even from a
distance, the three qualities of Darkness and Goodness and
Passion, are seen to exist in a state of union and more collec-

tively. They are never seen in a state of separation .*^^ Be-

holding the sun rising, men of evil deeds become inspired
with fear. Travellers on their way become afflicted with heat,
and suffer distress.^^ The Sun is Goodness developed ;
men of
ovil deeds represent Darkness ; the heat which travellers on
their way feel is said to be a quality of Passion.^* The sun
representing light is Goodness; the heat is the quality of

"•
'From even a ilistance' implies that upon cvou a cursory view ;

without even beins^ examine. 1 minuti'lv. — T,

 Farva.] acwamedHA parva. 97

Passion ; the shading (or eclipse) of the sun on Parvan days

should be known to represent Darkness.^^ Even thus, the

three qualities exist in all luminous bodies. They act by

iiurns in diverse places in diverse ways.-^® Among immobile
objects, the quality of Darkness exists in a very large measure.
The qualities appertaining to Passion are those properties of
theirs which undergo constant changes. Their oleaginous
attributes appertain to Goodness.*^'^ The Day should be un-
derstood as threefold. The Night has been ordained to be
threefold. So also are fortnights, months, years, seasons, and
conjunctions.f^^ The gifts that are made are threefold. Three-
fold is sacrifice that flows. Threefold are the worlds ; three-
fold the deities ; threefold is knowledge ; and threefold the
path or end.^^ The Past, the Present, and the Future, Reli-
gion, Wealth, and Pleasure, Prana, Apana, and Udana, these
also are fraught with the three qualities."" Whatever object
exists in this world, everything in it, is fraught with the three
qualities. The three qualities act by turns in all things and
in all circumstances.^^ Verily, the three qualities ahvays act
in an un manifest form. The creation of those three, viz.,
Goodness, Passion, and Darkness, is eternal.^'' The unmani-
fest, consisting of the three qualities, is said to be darkness,
unperceived, holy, constant, unborn, womb, eternal, Nature,
change or modification, destruction, Pradhana, production,
and absorption, undeveloped, not small (i. e., vast), unshaking,

* What ia said here is this : the three qualities exist in even the
immobile objects As regards Darkness,
> nates in them.
of the universe.
As regards Passion, it dwells in such properties of theirs
it predomi-

as pungency, sourness, sweetness, &c., which cLangre with time or in

conseqnence of cooking or through admixture. Their oily properties
are said to appertain to Goodness. 'Tiryagbhavagatam' is explained by
Nilakantha as 'adhikyam gatam.' Telang thinks this is unwarrantable.
His own version, however, of the first line is untenable. What can be
the 'tiryagbhava' or 'form of lower species' of immobile objects ? Telang
frequently forgets that Nilakantha represents a school of interpretation
not founded by him but which existed from a time long anterior to
him.—T.
t 'Conjunctions' are evidently the periods joining the seasons; i. e,
the close of one season and the beginning of another.— T.

[ 13 ]
99 MAHABnARATA [Anugiid

imraovable, fixed, existent, and non-exiatent."'"" All these

uaraes should be known by those who meditate on matters

connected with the soul.'^'' That person who accurately knows
all the names of the unmanifest, and the qualities, as also the

pure operations (of the qualities), well conversant with the

truth about all distinctions and freed from the body, becomes
liberated from all the qualities and enjoys absolute happi-
' "2«
ness.

Section XL.

" '
—Brahman said, — From the unmanifest first sprang the
Great Soul, endued with great intelligence, the source of all

the qualities. That is said to be the first creation.^ The

Great Soul is signified by these synonymous words, — the Great
Soul, Intelligence, Vishnu, Jishnu, Cambhu of great valour,

the Understanding, the means of acquiring knowledge, the

means of perception, as also fame, courage, and memory.

Knowing this, a learned Brahmana has never to encounter

delusion.^"^ It has hands and feet on every side. It has ears
on every side. It stands, pervading everything in the universe.*

Of great power, that Being is stationed in the heart of all.

Minuteness, Lightness, and Affluence, are his. He is the

lord of all, and identical with effulgence, and knows not
decay.^ In Him are all those who comprehend the nature of
the understanding, all those who are devoted to goodness of
who practise meditation, who are always
disposition, all those

devoted to Yoga, who are firm in truth, who have subdued

their senses,^ who are possessed of knowledge, who are freed

from cupidity, who have conquered wrath, who are of cheer-

ful hearts, who are endued with wisdom, who are liberated

from ideas of meum (and teum), and who are devoid of

egoism.^ All these, freed from every kind of attachment,
attain to the status of Greatness. That person who under-
stands that holy and high goal, viz., the Great Soul, becomes

freed from delusion .'^

The self-born Vishnu becomes the Lord
in the primary creations. He who thus knows the Lord lying
in the cave, the Supreme, Ancient Being, of universal form.
Parva.] acwamedha parva. 99

the golden one, the highest goal of all persons endued with
understanding, — that intelligent man lives, transcending the
understanding.
— '
"'

Section XLI.
" '
— Brahman said, —That Mahat who was first produced is

called Egoism. When it sprang up as I, it came to be called

as the second creation.* That Egoism is said to be the source
of all creatures, for these have sprung from its modifications*
It is pure effulgence and is the supporter of consciousness.
It is Prajapati.^ It is a diety, the creator of deities, and of
mind. It is that which creates the three worlds- It is said
to be that which feels —/ am all thisj^ —That is the eternat
world existing for those sages who are contented with know-
ledge relating to the soul, who have meditated on the soul,
and who have won success by Vedic study and sacrifices.*
By consciousness of soul one enjoys the qualities. That source
of all creatures, that creator of all creatures, creates (all crea-
tures) even in this way. It is that which causes all changes*
It is that which causes all beings to move. By its own light
it illuminates the universe likewise.
— '
"^

Section XLII.
" *
—Brahman said,— From Egoism were verily born the five
great elements. They are earth, air, ether, water, and light
numbering the fifth.* In these five great elements, in the
matter of the operations of sound, touch, color, taste, and
smell, all creatures become deluded.^ When at the close
of the destruction of the great elements, the dissolution of
the universe approaches, ye that are possessed of wisdom, a
great fear comes upon all living creatures.^ Every existent
object is dissolved into that from which it is produced. The
dissolution takes place in an order that is the reverse of
that in which creation takes place. Indeed, as regards birth,
they are born from one another.* Then, when all existent
objects, mobile and immobile, become dissolved, wise men-
100! MAHABHARATA. •
[AllUgitA

endued with poAverful memory never dissolve.^ Sound, touch,

colour, taste, and smell numbering the fifth, are effects. They

are, however, inconstant, and called by the name of delusion.®

Caused by the production of cupidity, not different from one

another, without reality, connected with flesh and blood, and
depending upon one another,'^ existing outside the soul, these
are all helpless and powerless. Prana and Apana, and Udana
and Samana and Vyana,^ —these five winds are always closely
attached to the soul. Together with speech, mind, and un-
derstanding, they constitute the universe of eight ingredients.'
He whose skin, nose, ear, eyes, tongue, and speech are res-

trained, whose mind is pure, and whose understanding de-

viates not (from the right path),-^'* and whose mind is never
burnt by those eight fires, succeeds in attaining to that aus-
picious Brahma than which nothing superior exists.^^ Those
which have been called the eleven organs and which have
sprung from Egoism, I shall now, ye regenerate ones, mention
particularly.^- They are the ear, the skin, the two eyes, the
tongue, the nose numbering the fifth, the two feet, the lower
duct, the organ of generation, the two hands, and speech
forming the tenth.^^ These constitute the group of organs,
with mind numbering as the eleventh. One should first sub->

due this group. Then will Brahma shine forth (in him).-^*

Five amongst these are called organs of knowledge, and five,

organs of action. The five beginning with the ear are truly
said to be connected with knowledge.'^ The rest, however,
that are connected with action, are without distinction. The
mind should be regarded as belonging to both. The under-
standing is the twelfth in the top.^* Thus have been enu-
merated the eleven organs in due order. Learned men, having
understood these, think they have accomplished everything.*'
I shall, after this, enumerate all the various organs. Space
(or Ether) is the first entity. As connected with the soul, it
is called the ear.*^ As connected with objects, that is sound.
The presiding deity The Wind is the
(of this) is the quarters.
second entity. As connected with the soul, it is known as
the skin.*^ As connected with objects, it is known as objects
of touch ; and the presiding deity there is touch. The third
Parva.] acwamedha parva. 101

is As connected with the soul, it is known

said to be Light.
as the eye."° As connected with objects, it is color and the ;

sun is its deity. The fourth (entity) should be known as

Water. As connected with the soul, it is said to be the
tongue.^^ As connected with objects, it is taste, and the pre-
siding deity there is Soma. The fifth entity is Earth. As con-
nected with the soul, it is said to be the nose.-- As connect-
ed with objects, it is scent ; and the presiding deity there is

the wind. Thus has the manner been declared of how the five
entities are divided into sets of three.^^ After this I shall
declare everything about the diverse (other) organs. Brah-
manas conversant with the truth say that the two feet are
mentioned as connected with the soul.-* As connected with
objects, and Vishnu
it is motion ; is there the presiding deity.
The Apana wind, whose motion is downward, as connected
with the soul, is called the lower duct.-^ As connected with
objects, it is the excreta that is ejected ; and the presiding
deity there is Mitra. As connected with the soul, the organ
of generation is mentioned, the producer of all beings.^^ As
connected with objects, it is the vital seed ; and the presiding
deity is Prajapati. The two hands are mentioned as connect-
ed with the soul by persons conversant with the relations of
the soul.^'' As connected with objects, it is actions ; and the
presiding deity there is Indra. Next, connected with the
soul is speech which relates to all the gods.^^ As connected
with objects, it is what is spoken. The presiding deity there
is Agni. As connected with the soul, the mind is mentioned,
which moves within the soul of the five elements.*^" As con-
nected with objects, it is the mental operation ; and the pre-
siding deity is Chandramas (moon). As connected with the
soul is Egoism, which is the cause of the whole course of
worldly life.^" As connected with objects, it is consciousness
of self ; and the presiding deity there is Rudra. As connect-
ed with the soul is the understanding, which impels the six
senses.^^ As connected with objects, it is that which is to be

* This probably implies that the mind, through the aid of the senses,
enters into all things or fe^viccecds in knowing them.^-T,
 ;

102 MaH4.bha.r\ta [Anugitd

understood, and the presiding deity there is Brahman. Three

are the seats of all existent objects. A fourth is not possible.'*
These are land, water, and ether. The mode of birth is fourfold.

Some are born of eggs ; some are born of germs which spring
upwards, penetrating through the earth ; some are born of filth

and some are born of fleshy balls in wombs.^^ Thus is the

mode of birth seen to be of four kinds, of all living creaturcr.

Now, there are other inferior beings and likewise those that
range the sky.'* These should be known to be born of egg3
as also those which crawl on their breasts. Insects are said
to be born of filth, as also other creatures of a like des-

cription.'^ This is said to be the second mode of birth and

is inferior. Those living creatures that take birth after the
lapse of sometime, bursting through the earth,'' are said

to be germ-born beings, ye foremost of regenerate persons I

Creatures of two feet or of many feet, and those move

which
crookedly,"' are the beings born of wombs. Among them are
some that are deformed, ye best of men ! The eternal womb
of Brahma should be known to be of two kinds,'® viz., penance
and meritorious acts. Such is the doctrine of the learned.*
Action should be understood to be of various kinds, such as
sacrifice, gifts made at sacrifices,'^ and the meritorious duty
of study for every one that is born ; such is the teaching of
the ancients. He who duly understands this, comes to be
!*®
regarded as possessed of Yoga, ye chief of regenerate persons
Know also that such a man becomes freed too from all his sins.

I have thus declared to you duly the doctrine of Adhyatma.f**

Ye Rishis conversant with all duties, a knowledge of this is

acquired by those who are regarded as persons of knowledge.

Uniting all these together, viz., the senses, the objects of the

senses, and the five great entities, one should hold them in the
mind.:}:*^ When everything is attenuated (by absorption) in

* The sense seems to be that through these one succeeds in taking

birth as a Brahmana. — T.
+ A repetition occurs here of about 5 Verses. The passage is

evidently an interpolation originally caused by carelessness. — T.

INilakantha explains that this implies that one should regard these
as really undistinguishgd from the mind. Indeed, created by the mind
Parva.] acwamedha parva. 103

the mind, one no longer esteems the pleasures of life. Learned

men, whose understandings are furnished with knowledge,
regard that as true happiness.*** I shall, after this, tell thee
of renunciation with respect to all entities by means gentle
and hard, which produces attachment to subtle and topics

which is fraught with auspiciousness.** That conduct which

consists in treating the qualities as not qualities, which is free

from attachment, which is living alone, which does not re-

cognise distinctions, and which is full of Brahma, is the

source of all happiness.f*^ The learned man who absorbs all

desires into himself from all sides like the tortoise withdraw-
ing all its limbs, who is devoid of passion, and who is released

from everything, becomes always happy.*^ Restraining all

desires within the soul, destroying his thirst, concentrated in

meditation, and becoming the friend of good heart towards
all creatures, he succeeds in becoming fit for assimilation with

Brahma.*'^ Through repression of all the senses which always

hanker after their objects, and abandonment of inhabited
places, the Adhyatma-fire blazes forth in the man of contem-

plation.*^ As a fire, fed with fuel, becomes bright in conse-

quence of the blazing flames it puts forth, even so, in conse-
quence of the repression of the senses, the great soul puts
forth its efi'ulgence.*® When one with a tranquil soul beholds
all entities in one's own heart, then, lighted by one's own
effulgence, one attains to that which is subtler than the subtle
and which is unrivalled in excellence.^" It is settled that the

body has fire for color, water for blood and other liquids, wind
for sense of touch, earth for the hideous holder of mind {viz.,

itself, these should always be taken as having no real existence beyond

the mind. —T.
* 'That' here refers to the attenuation of all things by absorption
into the mind. —T.
t 'Gunagunam' is treating the qualities as not-qualities ; {. e., re-

garding bravery, magnanimity, &c., as really not merits, for these lead
to pride. 'Ekacharyyara' is 'ekantavasam,' i. e., life in seclusion, or
living without depending upon others. 'Anantaram' is 'nirastasamasta-
bheda' or non-recognition of all distinctions. Some texts read 'Brah-
manatah' meaning 'existing among Brahmanas.' 'Ekapadam sukham' is

^bamastasukbagarbham,' *. e,, the source or fountain of all happiness.— T.

104< MAHABHARATA. [AnugUii

tlesh and bones &c.), space (or ether) for sound : that it is per-

vaded by disease and sorrow ;

that it is overwhelmed by five

currents ; that it is made up of the five elements ; that it has

nine doors and two deities ;* that it is full of passion ; that it

is unfit to be seen (owing to its unholy character) ; that it is

made up of three qualities ; that it has three constituent ele-

ments, {viz., wind, bile, and phlegm) ; that it is delighted with

attachments of every kind that it ;

is full of delusion.f""^*

It is difficult of being moved in this mortal world, and it rests

on the understanding as its support. That body is, in this

world, the wheel of Time that is continually revolving4^*

That (body), indeed, is a terrible and unfathomable ocean and
is called delusion. It is this body which stretches forth, con-

tracts, and awakens the (whole) universe with the (very) im-
mortals-S*^^ By restraining the senses, one casts off lust,

wrath, fear, cupidity, enmity, and falsehood, which are eter-

nal and, therefore, exceedingly, difficult to cast off.H^^ He
who has subjugated these in this world, viz., the three quali-
ties and the five constituent elements of the body, has the
Highest for his seat in Heaven. By him is Infinity attained."
Crossing the river that has the five senses for its steep banks,
the mental inclinations for its mighty waters, and delusion for

its lake, one should subjugate both lust and wrath.^^ Such a

* The two deities are Jiva and Icwara.^T.

t The correct reading, in 53 seems to be 'samsargabhiratam' and not
•samcayabhiratam.' — T.
I In the second line, the correct words are 'martya' and 'sarva '
The
sense of the second line seems to be that this body is ceasele-^sly

revolving, for Emancipation is difficult to achieve. Hence this borly is,

as it were, the wheel of Time. Nilakantha's explanation does not seem

to be satisfactory. — T.
$ I do not think that Telang is correct in his version of this Verse.

What is said here seems to be this. The body is, as it were, the wheel

of Time ; the body is the ocean of delusion ; the body is the creator,

destroyer, and re-awakener of the universe. Through the body crea»

tures act, and hence creation, destruction, and re-creation are due to

the body. This accords with what is said elsewhere regarding the
body.—T.
H It would be wrong to take 'satah' as implying 'the good,' the final

verb in every text being singular.— T. ."

 ;

Parva.] acwamedha parva^ 105

man, freed from all faults, then beholds the Highest, con-
centrating the mind within the mind and seeing self in self.^'

Understanding all things, he sees his self, with self, in all

creatures, sometimes as one and sometimes as diverse, chang-

ing form from time to tirne.*^® Without doubt, he can per-
ceive numerous bodies like a hundred lights from one light.
Verily, he is Vishnu, and Mitra, and Varuna, and Agni, and
Prajapati." He is the Creator and the ordainer ; he is the
Lord possessed of puissance, with faces turned in all directions.

In him, the heart of all creatures, the great soul, becomes

resplendent.^^ Him all conclaves of learned Brahmanas,
deities and Asuras, and Yakshas, and Pi^achas, the Pitris,
and birds, and bands of Rakshasas, and bauds of ghostly
beings, and all the great Rishis, praise.
— *
"^*

Section XLIII.
" '
— Brahman said, — Among men, the royal Kshatriya is

(endued with") the middle quality. Among vehicles, the ele-

phant (is so) ; and among denizens of the forest the lion ;*

among all (sacrificial) animals, the sheep ; among all those

that live in holes, is the snake ; among cattle, the bovine bull
among females, the male.f^ There is no doubt in this that
in this world, the Nyagrodha, the Jamvu, the Pippala, the
Calmali, the Cin^apa, the Mesha^ringa, and the Kichaka,
are the foremost ones among trees.^^ Himavat, Paripatra,
Sahya, Vindhya, Trikutavat, Cweta, Nila, Bhasa, Koshtha-
vat,* Guruskandha, Mahendra, and Malyavat,— these are

* The correct reading seems to be 'atmana' as the last word of

the
and not 'atmam.' T.
first line, —
t "What is said here is that the quality of passion predominates in
these.—T.
I Nyagrodha is the Ficws Bengalensis, Linn. Jamvu is Eugenia Jam-
bolana, Lamlc. Pippala Ficus religiosa, Linn.
is Calmali is Bomhax
MaLaharicum. Cingapa is Dalhergia Sizsoo, Roxh. Meshagringa is
Asdepia geminata, Roxh. Kichaka is a variety of mountain bamboo.
Here, however, it evidently implies the Nimba or Melia Azadirachta^
Lmn. —T.
[ H ]
 "
lOG MaHABHftRATA. [AniUfiLt

the foremost of rr.ountains. Likewise the Maruts are the

foremost of the Gaiias.^ Surya is the lord of all the planets,

and Chandramas of all the constellations. Yama is the lord

of the Pitris ; Ocean is the lord of all rivers.^ Varuna is the
king of the waters. Indra is said to be the king of the
Maruts. Arka is the king of all hot bodies, and Indra of all

luminous bodies.'^ Agni is the eternal lord of the elements,

and Vrihaspati of the Brahmanas. Soma is the lord of (deci-

duous) herbs, and Vishnu is the foremost of all that are en-
dued with might.^ Tashtri is the king of Rudras, and Civa of
all creatures. Sacrifice is the foremost of all initiatory rites,

and Maghavat of the deities.^ The North is the lord of all

the points of the compass ;

Soma of great energy is the lord of
all learned Brahmanas. Kuvera is the lord of all precious

gems, and Purandara of all the deities.^" Such is the highest

creation among all entities. Prajapati is the lord of all crea-

tures. Of all entities whatever, I, who am full of Brahma,

am the foremost.^* There is no entity that is higher than,
myself or Vishnu. The great Vishnu, who is full of Brahma,
is the king of kings over all. Know him to be the ruler, the
creator, the uncreated Hari.^" He is the ruler of men and
Kinnaras and Yakshas and Gandharvas, and snakes and
Rakshasas, and deities and Danavas and Nagas.'^ Among
those that are followed by persons full of desire is the great
goddess Maheswari of beautiful eyes.^* She is otherwise
called by the name of Parvati. Know that the goddess Uma
is the foremost and the most auspicious of women. Among
women that arc a source of pleasure, the foremost are the
Apsaras who are possessed of great splendour.*^^ Kings are
desirous of acquiring piety, and Brahmanas are causeways of
piety. Therefore, the king should always strive to protect
tbe twice-born ones.^^ Those kings in whose dominions good
men languish are regarded as bereft of the virtues of their
order. Hereafter they have to go into wrong paths." Those

* Nilakantha is for taking the second line as consisting of two

propositionis. It would be better to take 'satinilm' as refering to 'stri-

nam,' and 'vasuraatyah' as an adjective of 'Apiararah.' — T.

Farva.] acwamedha parva. 107

kinc's in whose dominious good men are protected, rejoice in

this world and enjoy happiness hereafter.^^ Verily, those

high-souled ones attain to the highest seat. Understand this,

ye foremost of regenerate ones ! I shall after this state the

everlasting indications of duties.^^ Abstention from injury

is the highest duty. Injury is an indication of unrighteous-

ness. Splendour is the indication of the deities. Men have
acts for their indications.-" Ether (or space) has sound for its

characteristic. Wind has touch for its characteristic. The

characteristic of lighted bodies is color, and water has taste
for its characteristic.^^ Earth, which holds all entities, has
smell for its characteristic. Speech has words for its charac-
teristic, refined into vowels and consonants.^^ Mind has
thought for its characteristic. Thought has, again, been said

to be the characteristic of the understanding. The things

thought of by the mind are ascertained with accuracy by the
understanding.-^ There is no doubt in this, viz., that the
understanding, by perseverance, perceives all things. The
characteristic of mind is meditation. The characteristic of

the good man is (living) unperceived.*-* Devotion has acts

for its characteristic. Knowledge is the characteristic of re-

nunciation. Therefore, keeping knowledge before his view,

theman of understanding should practise renunciation.^^ The

man who has betaken himself to renunciation and who is
possessed of knowledge, who transcends all pairs of opposites,

as also darkness, death, and decrepitude, attains to the high-

est goat.^® I have thus declared to you duly what the in-

dications are of duty. I shall, after this, tell you of the

seizuse (comprehension) of qualities.^'' Smell, which apper-
tains to earth, is seized by the nose. The wind, that dwells

in the nose is likewise appointed (as an agent) in the percep-

tion of smell.^^ Taste is the essence of water. That is seized

by the tongue. Soma, who resides in the tongue, is appointed

likewise in the perception of taste.^^ The quality of a lighted
body is color. That is seized by the eye. Aditya who always

* The sense seems to be that good men never allow othei^ to know
what their acts are. They are stranger?! to ostentation, — T.
108 MAJlA.BnAKA.TA. [A7iugitil

resides in the eye has been appointed in the perception of

color.^'' Touch always appertains to the wind (as its quality).

That is perceived by the skin. The wind that always resides
in the skin has been appointed in apprehending touch.^^ The
quality of a ether is sound. That is seized by the ear. All

the quarters, which reside in the ear, have been appointed in

apprehending sound.^" The quality of the mind is thought.

That is seized by the understanding. The upholder of con-

sciousness, residing in the heart, has been appointed in appre-

hending the mind.^^ The understanding is apprehended in

the form of determination or certitude, and Mahat in the
form of knowledge. The unperceived (Prakriti) has been, it

is evident, appointed for the seizure of all things after certi-

tude. There is no doubt in this.*^* The Kshetrajna which is

eternal and is destitute of qualities as regards its essence, is

incapable of being seized by symbols. Hence, the character-

istic of the Kshetrajna, which is without symbols, is purely

knowledge.^^ The unmanifest resides in the symbol called

Kshetra, and is that in which the qualities are produced and

absorbed. I always see, know, and hear it (though) it is

hidden.2^ Purusha knows it ; therefore is he called Kshetrajna.

The Kshetrajna perceives also the operations of the qualities

and absence of their operations.^^ The qualities, which are

created repeatedly, do not know themselves, being unintelli-

gent, as entities to be created and endued with a beginning,

middle, and end.^^ No one else attains, only the Kshetrajna

attains, to that which is the highest and great and which

transcends the qualities and tho^e entities which are born of
the qualities.^^ Hence, one who understands duties, casting
off qualities and the understanding, and having his sins des-

troyed, and transcending the qualities, enters the Kshetrajna.*®

One that is free from all pairs of opposites, that never bends

* The sense seems to be that the knowledge of one's own identity

and of things as discriminated from one another is presided by over

Prakriti. If the question is asked whence is the knowledge— 'I am
so,' and that 'this is so,' the answer is that it comes from Prakriti or
Nature.— T.
Parva.] acwamedha parva, 109

his head to any one, that is divested of Swaha.. that is im-

movable, and homeless, is the Kshetrajna. He is the Supreme
Lord.—' ""

Section XLIV.
" '
—Brahman said, —I shall now tell you tru'y about all

that which has a beginning, middle, and end, and which is en-
dued with name and characteristics, together, with the means
of apprehension.^ It has been said that the Day was first.

Then arose Night. The Months are said to have the lighted
fortnights first. The constellations have Cravana for their
first ; the Seasons have that of dews {viz., Winter) for their
first.^ Earth is the source of all smells ; and Water of all
tastes. The solar light is the source of all colours ; the Wind
of all sensations of touch.^ Likewise of sound the source is

space (or Ether). These are the qualities of elements. I

shall, after this, declare that which is the first and the highest
of all entities.* The sun is the first of all lighted bodies.
Eire is said to be the first of all the elements. Savitri is the
first of all branches of learning. Prajapati is the first of all
the deities.^ The syllable Om is the first of all the Vedas,
and the life-wind Prana is the first of all winds. All that is

called Savitri which is prescribed in this world.** The Gaya-

tri is the first of all metres ; of all (sacrificial) animals, the
first is the goat. Kine are the first of all quadrupeds. The
twice-born ones are the first of all human beings.^ The hawk
is the first of all birds. Of sacrifices the first is the pouring
of clarified butter on the fire. Of all reptiles the first, O
foremost of regenerate ones, is the snake.^ The Krita is the
first of all the Yugas ; there is no doubt in this. Gold is the
first of all precious things.^ Barley is the first of all plants.
Food is the first of all things to be eaten or swallowed. Of

* As explained by Nilakantha, the word 'Savitri' is used here to

imply all forma of worship observed by Brahmanas &c., and the
Mlpcchas as well. This tui-ning back to explain a word tised before is

said to be an instance of "looking back like the lion."— T.

 110 MAHABHARATA» [AtlUgitci

all liquid substances to be drunk, water is the foremost.*"* Of

all immobile entities without distinction, Plaksha is said to
be the first, that ever holv field of Brahman." Of all the
Prajapatis I am the first. There is no doubt in this. Of in-

conceivable soul, the self-existent Vishnu is said to be my

superior.*" Of all the mountains the great Meru is said to
be the first-born. Of all the cardinal and subsidiary points
of the horizon, the eastern is said to be the foremost and
first-born.** Ganga of three courses is said to be the first-born
of all rivers. Likewise, of all wells and reservoirs of waters,
the ocean is said to be the first-born.** I^.wara is the supreme
Lord of all the deities and Danavas and ghostly beings and
Picjachas, and snakes and Rakshasas, and human beings and
Kinnaras and Yakshas.*^ The great Vishnu, who is full of
Brahma, than whom there is no higher being in the three
worlds, is the first of all the universe.*^ Of all the modes of
life, that of the householder is the first. Of this there is no
doubt. The Unmanifest is the source of all the worlds as,

indeed, that is the end of every thing.*' Days end with the
sun's setting and Nights with the sun's rising. The end of
pleasure is always sorrow, and the end of sorrow is always
jjleasure.*® All accumolations have exhaustion for their end,
and all ascents have falls for their end. All associations have
dissociations for their end, and life has death for its end.*^
All action ends in destruction, and all that is born is certain
to meet with death. Every mobile and immobile thing in
this world is transient."" Sacrifice, gift, penances, study,
vows, observances, — all these have destruction for their end.
Of Knowledge, there is no end."* Hence, one that is pos-
sessed of a tranquil soul, that has subjugated his senses, that

is freed from the sense of meutn, that is devoid of egoism, is

released from all sins by pure knowledge.

— ' """

* Telang, I think, renders this Verse wrongly. In t.he first line it

is said that Brahman is superior to the Prajapatis. In the second it is

pointed out that Vishnu is superior to Brahman,— T.

Parva.]

Section XLV.
" 'Brahman said, — The wheel of life moves on. It has the
understanding for its strength ; the mind for the pole (on
which it rests) ; the group of senses for its bonds, the (five)

great elements for its nave, and home for its circumference.**
It is overwhelmed by decrepitude and grief, and it has diseases
and calamities for its progeny. That wheel relates in time
and place. It has toil and exercise for its noise.^ Day and
Night are the rotations of that wheel. It is encircled by
beat and cold. Pleasure and pain are its joints, and hunger
and thirst are the nails fixed into it.^ Sun-shine and shade
are the ruts (it causes). It is capable of being agitated during
even such a short space of time as is taken up by the opening
and the closing of the eyelid. It is enveloped in the terrible
waters of delusion. It is ever revolving and void of con-
sciousness.* It is measured by months and half-months. It
is not uniform vbeing everchanging), and moves through all

the worlds. Penance and vows are its mud. Passion's force
is its mover.^ It is illuminated by the great egoism, and is

sustained by the qualities. Vexations (caused by the non-

acquisition of what is desired) are the fastenings that bind it

around. It revolves in the midst of grief and destruction.®

It is endued with actions and the instruments of action. It
is large and is extended by attachments. It is rendered un-
steady by cupidity and desire. It is produced by variegated
Ignorance.^ It is attended upon by fear and delusion, and is

the cause of the delusion of all beings. It moves towards joy

and pleasure, and has desire and wrath for its possession.^ It
is made up of entities beginning with Mahat and ending
with the gross elements. It is characterised by production

* It
is difficult to Understand which part of the wheel is intended to

be expressedly 'bandhanarn' or the bond I take it for the spokes. 'Pari-;

skandha' is 'samuha' or the materials that together compose an object.

Here it may be taken for the nave or centre. Home is called the cir-
- cumference, because, as the circumference limits the wheel, even so
home (wife and children) limits the afTections and acts of life. —T.
112 mahabharata. [AnugltS

and destruction going on ceaselessly. Its speed is like that of

the mind, and it has the mind for its boundary.*^ This
wheel of life that is associated with pairs of opposites and de-
void of consciousness, the universe with the very immortals
should cast away, abridge, and check.^** That man who al-

ways understands accurately the motion and stoppage of this

wheel of life, is never seen to be deluded, among all crea-

tures.^* Freed from all impressions, divested of all pairs of

opposites, released from all sins, he attains to the highest
goal.*^ The householder, the Brahmacharin, the forest re-

cluse and the mendicant, — these four modes of life have all

been said to have the householder's mode for their foundation.*®

Whatever system ©f rules is prescribed in this world, their

observance is beneficial. Such observance has always been
highly spoken of.** He who has been first cleansed by cere-
monies, who has duly observed vows, who belongs in respect

of birth to a race possessed of high qualifications, and who

understands the Vedas, should return (from his preceptor's

house).+*^ Always devoted to his wedded spouse, conducting

himself after the manner of the good, with his senses under
subjugation, and full of faith, one should in this world per-

form the five sacrifices.*^ He who eats what remains after

feeding deities and guests, who is devoted to the observance

of Vedic who
rites, duly performs according to his means

sacrifices and gifts,*^ who is unduly active with his hands and

feet, who is unduly active with his eye, who is devoted to

penances, who is not unduly active with his speech and limits,
comes under the category of Cishta or the good.*^ One should
always bear the sacred thread, wear white (clean) clothes,
observe pure vows, and should always associate with good

* The words 'Kalachakram pravartate' have been rendered in the

first verse of this lesson. In verse 9, the words 'asaktaprabhavapa-

vyam' are explained by Nilakantha differently. 'Manas-krantam,' I
take, is equivalent to 'bounded by the mind.' I do not know whence
Telang gets 'never fatigued' as the substitute of this word. — T.
t Implying that he shovild go to the house of his preceptor, study
and serve there, and after completing his course, return for leading a
life of domesticity. — T.
Parva.] acwamedha p.vrva. 113

men, making gifts and practising self-restraint.^® One should

subjugate one's lust and stomach, practise universal com-
passion, and be characterised by behaviour that befits the
good. One should bear a bamboo-stick, and a water-pot filled

with water.-'' Havinor studied, one should teach ; likewise

should make sacrifices himself and officiate at the sacrifices of
others. One should also make gifts made to oneself. Yerily,
one's conduct should be characterised by these six acts."*

Know that three of these acts should constitute the liveli-

hood of the Brahmanas, viz., teaching (pupils), officiating at

the sacrifices of others, and the acceptance of gifts from a

person that is pure.^^ As to the other duties that remain,
numbering three, viz., making of gifts, study, and sacrifice,

these are accompanied by merit.*^* Observant of penances,

self-restrained, practising universal compassion and forgive-

ness, and looking upon all creatures with an equal eye, the
man that is conversant with duties should never be heedless
with regard to those three The learned Brahmana of
acts.^*

pure heart, who observes the domestic mode of life and prac-
tises rigid vows, thus devoted and thus discharging all duties

to the best of his power, succeeds in conquering Heaven.

— '
"^^

Section XLVI.

" 'Brahman said, —Duly studying thus to the best of his

power, in the way described above, and likewise living as a
Brahmacharin, one that is devoted to the duties of one's own
order, possessed of learning, observant of penances, and with
all the senses under restraint, devoted to what is agreeable
and beneficial to the preceptor, steady in practising the duty
of truth, and aljvays pure,^"^ should, with the permission of
the preceptor, eat one's food without decrying it. He should
eat Haviskya made from what is obtained in alms, and should
stand, sit, and take exercise (as directed).f ^ He should pour

* The sense seems to be that these last thrpe duties are productive of
merit and should, therefore, be performed. .
The first three, however,
are sources of living. —T. •,

t 'Havishya' is food cocked in a particular wav and offered to' the

"
- -•' ' '
C-'"

[ 1-5 ]
114 MAHABHARATA. [AnugitS

libation? on the fire twice a day, having purified himself and

with concentrated mind. He should always bear a staff made
of Vilwa or Pala(;a.** The robes of the regenerate man
should be linen, or of cotton, or deer-skin, or a cloth that is

entirely brown-red.® There should also be a girdle made of

Munja- grass. He should bear matted locks on head, and

should perform his ablutions every day. He should bear the

sacred thread, study the scriptures, divest himself of cupidity,

and be steady in the observance of vows.* He should also

gratify the deities with oblations of pure water, his mind

being restrained the while. Such a Brahmacharin is worthy
of applause.^ With vital seed drawn up and mind con-
centrated, one that is thus devoted succeeds in conquering
Heaven. Having attained to the highest seat, he has not to
return to birth.^ Cleansed by all purificatory rites and having
lived as a Brahmacharin, one should next go out of one's
village and next live as an ascetic in the woods, having re-
nounced (all attachments).® Clad in animal skins or barks of
trees, he should perform his ablutions morning and evening.
Always living within the forest, he should never return to an
inhabited place.^° Honoring guests when they come, he
should give them shelter, and himself subsist upon fruits and
leaves and common roots, and Cyamaka.^^ He should, with-

out being slothful, subsist on such water as he gets, and air,

and all forest products. He should live upon these, in due

order, according to the regulations of his initiation.f^- He
should honor the guest that comes to him with alms of fruits

amd roots. He should then, without sloth, always give what-

ever oth^r food he may have.^^ Restraining speech the while,
he should eat after gratifying deities and guests. His mind

deities. It must be free from meat. There may be milk or ghee in it,

but the cooking must be done in a single pot or vessel continuously ;

no change of vessels is allowed. —T.

* Vilwa is the ^gle marmelos, and Pala^a is the Butea frondotS, of

lloxburgh.— T.
t At first he should live on fruits and roots and 1-eaves, &c. Next
There are different sects of forest recluses.
on water, and then on air.

The ccurse of life is settled at the time of the initiatory rites.— T.

Parva.] acwamedha parva. 115

should be free from envy. He should eat little, and depend

always on the deities.^* Self-restrained, practising universal

compassion, and possessed of forgiveness, he should wear both

beard and hair (without submitting to the operations of
the barber). Performing sacrifices and devoting himself to
the study of the scriptures, he should be steady in the obser-
vance of the duty of truth.^® With body always in a state
of purity, endued with cleverness, ever dwelling in the forest,
with concentrated mind, and senses in subjection, a forest-

recluse, thus devoting himself, would conquer Heaven." A

householder, or Brahmacharin, or forest-recluse, who would wish
to achieve Emancipation, should have recourse to that which
has been called the best course of conduct." Having granted
unto all creatures the pledge of utter abstention from harm, he
should thoroughly renounce all action. He should contribute
to the happiness of all creatures, practise universal friendliv-

ness, subjugate all his senses, and be an ascetic." Subsisting

upon food obtained without asking and without trouble, and
that has come to him spontaneously, he should make a fire.

He should make his round of mendicancy in a place whence

smoke has ceased to curl up and where all the inhabitants
have already eaten. *^^ The person who is conversant with
the conduct that leads to Emancipation should seek for alms
after the vessels (used in cooking) have been washed. He
should never rejoice when if he obtains anything, and never
be depressed if he obtains nothing.^° Seeking just what is

needed for supporting life, he should, with concentrated mind,

go about his round of mendicancy, waiting for the proper
time. He should not wish for earnings in common with others,
nor eat when honoured.^* The man who leads the life of
mendicancy should conceal himself for avoiding gifts with-
honour. While eating, he should not eat such food as forma
the remains of another's dish, nor such as is bitter, or as-

* Whatstated here is this. The Sannyasin shoiild not ask for

is

alms :
he ever seeks for alms, he should seek them in a village
or, if

or house where the cooking has been already done and where every one
has already eaten. This limitation is provided as olherwise the Sannya-
sin may be fed to his fill by the householder who sees him.— T.
115 iiAiUBHA.i;iiTA [AnngitS

trincjent, or pungent.'* He should not also eat such kinds of

food as have a sweet taste. He should eat only so much as is

needed to keep him alive.^^ The person converstant with

Emancipation should obtain his subsistence without obstruct-
ing any creature. In his rounds of mendicancy he should
never follow another (bent on the same purpose)."* He should
never parade his piety ; he should move about in a secluded
place, freed from passion. Either an empty house, or a forest,

or the foot of some tree, or a river,"^ or a mountain-cave, be

should have recourse to for shelter. In summer he should pass
only one night in an inhabited place ; in the season of rains

he may live in one place. -^ He should move about the world

like a worm, his path pointed out by the Sun. From com-
passion for creatures, he should walk on the Earth with his
eyes directed towards it." He should never make any accu-
mulations and should avoid residence with friends. The man
conversant with Emancipation should every day do all his

acts with pure water."^ Such a man should always perform

his ablutions with water that has been fetched up (from the
river or the tank).* Abstention from harm, Brahmacharyya,

truth, siraplicity,^^ freedom from wrath, freedom from decry-

ing others, self-restraint, and habitual freedom from back-

biting : with senses restrained, he should steadily pursue
these eight vows.^° He should always practise a sinless mode
of conduct, that is not deceptive and not crooked. Freed
from attachment, he should always make one who comes as a
guest eat (at least) a morsel of food." He should eat just

enough for livelihood, for the support of life. He should eat

only such food as has been obtained by righteous means, and

should not pursue the dictates of desire.^* He should never

accept any other thing than food and clothing only. He should,
again, accept only as much as he can eat and nothing more.^'
He should not be induced to accept gifts from others, nor

should he make gifts to others. Owing to the heplessness of

creatures, the man of wisdom should always share with

* He sliould never plunge into a stream or lake or tank for bath-

ing. — T.
Parva.] acwa'mediia parva. 117

others.'* He should not appropriate what belongs to others,

nor should he take anything without being asked. He should
not, having enjoyed anything, become so attached to it as to

desire to have it once more.^^ One should take only earth and

water and pebbles and leaves and flowers and fruits, that are

not owned by any body, as they come, when one desires to do

any act.'* One should not live by the occupation of an arti-

san, nor should one covet gold. One should not hate, nor

teach (one that does not seek to be taught) ; nor should one

have any belongings.'^ One should eat only what is conse-

crated by faith. One should abstain froni controversies. One

should follow that course of conduct which has been said to
be nectarine. One should never be attached to anything, and
should never enter into relations of intimacy with any crea-
ture.'^ One should not perform, nor cause to perform, any
such action as involves expectation of fruit or destruction
of life or the hoarding of wealth or articles.'' Rejecting all

objects, content with a very little, one should wander about

(homeless), pursuing an equal behaviour towards all creatures

mobile and immobile.*** One should never annoy another

being ;
nor should one be annoyed with another. He who is

trusted by all creatures is regarded as the foremost of those

persons that understand Emancipation.*^ One should not

think of the past nor feel anxious about the future. One
should disregard the present, biding time, with concentrated

mind.**^ One should never defile anything by eye, mind, or

speech. Nor should one do anything that is wrong, openly
or in secret.*' Withdrawing one's senses like the tortoise
withdrawing its limbs, one should attenuate one's senses and
mind, cultivate a thoroughly peaceful understanding, and seek
to. master every topic.** Freed from all pairs of opposites-

never bending one's head in reverence, abstaining from the

rites requiring the utterance of Swaha, one should be free

from miueness, and egoism. With cleansed soul, one should

never seek to acquire what one has not and protect what one

* 'Kalakankhi' implies, probably, 'simply biding time,' i. e., allow-

ing time to pass indifferently over him. — T.

113 MAHABHAIIATA. [AnUfJltd

has.*^ Free from expectations, divested of qualities, wedded

to tranquillity, one should be free from all attachments and
should depend on none. Attached to one's own self and
comprehending all topics, one becomes emancipated without
doubt.*" Those who perceive the self, which is without hands
and feet and back, which is without head and without stomach,
which is free from the operation of all qualities, which is

absolute, untainted, and stable,*^ which is without smell,

without taste and touch, without color, and without sound,
which is to be comprehended (by close study), which is un-
attached, which is without flesh,*^ which is free from anxiety,
unfading, and divine, and, lastly, which though dwelling in
a house resides in all creatures, succeed in escaping death.**
There the understanding reaches not, nor the senses, nor the
deities, nor the Vedas, nor sacrifices, nor the regions (of
superior bliss), nor penance, nor vows.^** The attainment to
it by those who are possessed of knowledge is said to be with-
out comprehension of symbols. Hence, the man who knows
the properties of that which is destitute of symbols, should
practise the truths of piety,*" The learned man, betaking
himself to a life of domesticity, should adopt that conduct
which is conformable to true knowledge. Though undeluded,
he should practise piety after the manner of one that is

deluded, without finding fault without it." Without finding

fault with the practices of the good, he should himself adopt
such a conduct for practising piety may induce others to
as
ahva3'S disrespect him.^' That man who is endued with such
a conduct is said to be the foremost of ascetics. The senses,

the objects of the senses, the (five) great elements,*'* mind,

understanding, egoism, the unman ifest, Purusha also, after

comprehending these duly with the aid of correct inferences,^*

one attains to Heaven, released from all bonds. One conver-
sant with the truth, understanding these at the time of the

* The sense seems to be this : the self or soul is without qualities.

He who knows the self, or rather he who pursues the self with the
desire of knowing it, should practise the truths of piety laid down
above They constitute the path that le^ds to the self. T. —
Farva.] acwamedha parva. 119

termination of his life," should meditate, exclusively resting

on one point. Then, depending on none, one attains to

Emancipation. Freed from all attachments, like the wind in

space, with his accumulations exhausted, without distress of

any kind, he attains to the highest goal.

— '
""

Section XLVII.

" '
— Brahman said, — The ancients who were utterers of
certain truth, say that Renunciation is penance, Brahmanas,
dwelling in that which has Brahma for its origin, understand

Knowledge to be high Brahma.** Brahma is very far off,

and its attainment depends upon a knowledge of the Vedas.

It is free from all pairs of opposites, it is divested of all quali-

ties ; it is eternal; it is endued with unthinkable qualities; it

is supreme,^ It is by knowledge and penance that those

€ndued with wisdom behold that which is the highest. Verily,

they that are of untained minds, that are cleansed of every

sin, and that have transcended all passion and darkness (suc-

ceed in beholding it.)^ They who are always devoted to re-

nunciation, and who are conversant with the Vedas, succeed in
attaining to the supreme Lord who is identical with the path
of happiness and peace, by the aid of penance.* Penance, it

has been said, is light. Conduct leads to peity. Knowledge

is said to be the highest. Renunciation is the best penance.^
He who understands self through accurate determination of
all topics, which is unperturbed, which is identical with
Knowledge, and which resides in all entities, succeeds in going
€verywhere.^ That learned man who beholds association and
dissociation, and unity in diversity, is released from misery.'^

He who never desires for anything, who despises nothing, be-

comes eligible, even when dwelling in this world, for assimila-

tion with Brahma.^ He who is conversant with the truths

about qualities of Pradhana, and understands the Pradhana
as existing in all entities, who is free from mineness and
egoism, without doubt becomes emancipated.' He who is

* 'That which has: IJrahraa for its origin' implies the Vedas.— T.
120 MAHABHARATA. [Anug'tH

freed from all pairs of opposites, who does not bend his head
to any body, who has transcended the rites of Swadha, suc-
ceeds by the aid of tranquillity alone in attaining to that
which is free from pairs of opposites, which is eternal, and
which is divested of qualities.-'® Abandoning all action, good
or bad, developed from qualities, and casting off both truth
and falsehood, a creature, without doubt, becomes emancipat-
ed.*^ Having the unmanifest for the seed of its origin, with
the understanding for its trunk, with the great principle of
egoism for its assemblage of boughs, with the senses for the
cavities of its little sprouts,*^ with the (five) great elements for

its large branches, the objects of the senses for its smaller
branches, with leaves that are ever present, with flowers that
always adorn it, and with fruits both agreeable and disagree-
able always produced,^^ is the eternal tree of Brahma which
forms the support of all creatures. Cutting and piercing that
tree with knowledge of truth as the sword, the man of wis-
dom,** abandoning the bonds which are made of attachment
and which cause birth, decrepitude and death, and freeing
himself from mineness and egoism, without doubt, becomes
emancipated.*^ These are the two birds, which are immutable,
which are friends, and which should be known as unintelligent.
That other who is different from these two is called the Intelli-

gent.** When the inner self, which is destitute of knowledge

of nature, which is (as it were) unintelligent, becomes con-
versant with that which is above nature, then, understanding
the Kshetra, and endued with an intelligence that transcends
all qualities and apprehends everything, becomes released
from all sins.
— '
"*^

Section XLVIII.
" '
—Brahman
said, —
Some regard Brahma as a tree. Some
regard Brahma as a great forest. Some regard Brahma as
unmanifest. Some regard it as transcendant and freed from
every distress.* They think that all this is produced from
and absorbed into the unmanifest. He who, even for the
short space of time that is taken by a single breath, when his
Parva.] ACWAMEDHA parva. 221

end comes, becomes equable,^ attaining to the self, fits him-

self for immortality. Kestraining the self in the self, even
for the space of a wink,^ one goes, through the tranquillity

of the self, to that T7hich constitutes the inexhaustible

acquisition of those that are endued with knowledge. Res-

training the life-breaths again and again by controlling them
according to the method called Pranayama,* by the ten or
the twelve, he attains to that which is beyond the four and

twenty. Thus having first acquired a tranquil soul, one at-

tains to the fruition of all one's wishes.*^ When the quality

of Goodness predominates in that which arises from the Un-
manifest, it becomes fit for immortality. They Avho are con-
versant with Goodness applaud it highly, saying that there

is nothing higher than Goodness.^ By inference we know

that Purusha is dependent on Goodness. Ye best of regene-

rate ones, it is impossible to attain to Purusha by any other

means.'' Forgiveness, courage, abstention from harm, eqabi-
lity, truth, sincerity, knowledge, gift, and renunciation, are
said to be the characteristics of that course of conduct which
arises out of Goodness.^ It is by this inference that the wise
believe in the identity of Purusha and Goodness. There is

no doubt in this.^ Some learned men that are devoted to

knowledge assort the unity of Kshetrajna and Nature. This,
however, is not correct.^** If it is said that Nature is differ-

ent from Purusha, that also will imply a want of considera-

tion.-^^ Truly, distinction and association should be known (as

applying to Purusha and Nature). Unity and diversity are

likewise laid down. That is the doctrine of the learned. In

the gnat and Udumvara both unity and diversity are seen.^'^

* Commentators differ about vrhat is implied by the ten or the

twelve. Nilakantha thinks that the ten mean the eight characteristics
of Yoga, viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dha-
rana, Dhyana, Samadhi, and Tarka and Vair.agya. The twelve would
imply the first eight, and these four, viz., Maitri, Karuna, Mudita, and
TJpeksha. If ten ^?ms twelve or two and twenty be taken, then that
number would be made up by the five modes of Yama, the five of
Niyama, the remaining six of foga 'beginning with Ai^ana. avid pndinrf
•with Samadhi), the four beginning with Maitri, and tae two, viz.,

Tarka and Vairagya. —T.

[ 16 ]
122 maHaBHAkata! [AnugitS

As a fish in water is different from it, such is the relation of

the two {viz., Purusha and Nature). Verily, their relation ia

like that of water drops on the leaf of the lotus.

—'"
" 'The preceptor continued, — Thus addressed, those learned
Brahmanas, who were the foremost of men, felt some doubt!^
and (therefore) they once more questioned the Grandsire (of
"^*
all creatures).*'

Section XLIX.
" 'The Hishis said, — Which among the duties is deemed to
be the most worthy of being performed ? The diverse modes
of duty, we see, are contradictory.* Some say that (it re-
mains) after the body (is destroyed). Others say that it does
not exist. Some say that everything is doubtful. Others
have no doubts.-]-^ Some say that the eternal (principle) ia
not eternal. Some say that it exists, and some that it exists
not. Some say it is of one form, or twofold, and others that
it is mixed.^ Some Brahmanas who are conversant with
Brahma and utterers of truth regard it to be one. Others,
that it is distinct ; and others again that it is manifold.*
Some say that both time and space exist ; others, that it is

not so. Some bear matted locks on their heads and are clad
in deer-skins. Others have shaven crowns and go entirely
naked.^ Some are for entire abstention from bathing, and some
for bathing. Such differences of views may be seen among
deities and Brahmanas conversant with Brahma and endued

* What is said in this Lesson seems to be this : the Unmanifest or

Prakriti is that condition in which all the three qualities of Goodness,
Passion, and Darkness exist in a state of combination. The unmanifest
is the conJition existing before creation. When one particular qaality,
viz., Goodness prevails over the others, there arises Purusha, that, viz.,

from whom everything flows. The relation of Purusha and Nature is

both unity and diversity. The three illustrations of the Gnat and the
Udnmbara, the fish and water, and water drops and the lotus leaf, ex-

plain the relation between Purusha and Nature. He is in Nature, yen

different from it. There is both association and dissociation. — T.
t The doubts appertain to duties, that is, whether they should be
•done or not, and whether they have any effects here and hereafter. — T.
 acwamedha parvaI 123
Parva.]

with perceptions of truth." Some are for taking food while ;

some are devoted to Some applaud action. Others

fasts.

applaud perfect tranquillity.^ Some applaud Emancipation.

Some, various kinds of enjoyments.^ Some desire diverse
kinds of wealth. Some, poverty. Some say that means should

be resorted to. Others, that this is not so.^ Some are de-

voted to a life of abstention from harm. Others are addicted

to destruction. Some are for merit and glory. Others say

that this is not so.^® Some are devoted to goodness. Others

are established on doubt, Some are for pleasure. Some are

for pain. Other people say that it is meditation.^^ Other

learned Brahmanas say that it is Sacrifice. Others, again,

say that it is gift. Others applaud penances. Others, the

study of the scriptures.^^ Some say that knowledge and re-

nunciation (should be followed). Others who ponder on the

elements say that it is Nature. Some extol everything.

Others, nothing.^^ O foremost one of the deities, duty being

thus confused and full of contradictions of various kinds, we
are deluded and unable to come to any conclusion." People
stand up for acting, saying, —This is good,— This is good.— He
that is attached to a certain duty applauds that duty as the
best.^^ For this reason our understanding breaks down and
our mind is distracted. We, therefore, wish, best of all

beings, to know what is good." It behooves thee to declare

to us, after this, what is (so) mysterious, and what is the

cause of the connection between the Kshetrajna and Nature.^''

Thus addressed by those learned Brahmanas, the illustrious
creator of the worlds, endued with great intelligence and
possessed of a righteous soul, declared to them accurately what
they asked.
"" — '

Section L.

•"—Brahman said,— Well then, I shall declare to yoa

what you Learn what was told by a preceptor to a dis-
ask.
ciple that came unto him.^ Hearing it all, do you settle pro-
perly (what it should be). Abstention from harming any crea-
ture is regarded as the foremost of all duties.^ That is the
124 MAHABHARATA.' [Anugitd

highest seat, free from anxiety and constituting an indication

of holiness. The ancients who were beholders of the certain
truth, have said that knowledge is the highest happiness.'
Hence, one becomes released of all sins by pure knowledge.
They that are engaged iu destruction and harm, they that are
infidels in conduct,* have to go to Hell in consequence of their
being endued with cupidity and delusion. Those who, without
procrastination, perform acts, impelled thereto by expectation,^
become repeatedl}'' born in this world and sport in joy.
Those men who, endued with learning and wisdom, perform
acts with faith, free from expectations, and possessed of con-
centration of mind, are said to percieve clearly," I shall,

after this, declare how the association and the dissociation

takes place of Kshetrajua and Nature. Ye best of men,
listen. The relation here is said to be that between the object
and the subject.*'^"^ Purusha is always the subject ; and
nature has been said to be the object. It has been explained,
by what has been said in a previous portion of the discourse
where it has been pointed out, that they exist after the
manner of the gnat and the Udum;'^ara.^ An object of enjoy-

ment as it is, Nature is unintelligent and knows nothing.

He, however, who enjoys it, is said to know it. Kshetrajna
being enjoyer, Nature is enjoyed.-^^ The wise have said that

Nature is always made up of pairs of opposites (and consists

of qualities). Kshetrajna is, on the other hand, destitute of
pairs of opposites, devoid of parts, eternal, and free, as re-
gards its essence, from qualities.-^^ He resides in everything
alike, and walks, with knowledge. He always enjoys Nature
as a lotus leaf (enjoys) water.^^ Possessed of knowledge, he is

never tainted even if brought into contact with all the quali-
ties." Without doubt, Purusha is unattached like the unsteady
drop of water on the lotus-leaf. This is the certain conclusion
(of the scriptures) that Nature is the property of Purusha.^*
The relation between these two {viz., Purusha and Nature) is

I ^- — — ————^ ————— _.

* The thinking or enjoying agent is subject, and that which is

thought or e"joyed is object. Subject and object are two well known
words in Sir W Hamilton's philosophy. 1 follow Telang in adopting
thorn.— T.
Parva.] aCWamedha. parva. 125

like that existing between matter and its maker. As one goes
into a dark place taking a light with him,^^ even so those who
wish for the Supreme proceed with the light of Nature.* As
long as matter and quality (which are like oil and wick) exist,

so long the light shines.-'® The flame, however, becomes ex-

tinguished when matter and quality (or oil and wick) are
exhausted. Thus Nature is manifest while Purusha is said ;

to be unmanifest.-^'^ Understand this, ve learned Brahmanas !

Well, I shall now tell you something more. With even a

thousand (explanations), one that has a bad understanding
succeeds not in acquiring knowledge.^^ One, however, that
is endued with intelligence succeeds in attaining happiness,
through only a fourth share (of explanations). Thus should
the accomplishment of duty be understood as dependent on
means.^^ For the man of intelligence, having knowledge of
means, succeeds in attaining to supreme felicity.-** As some
man travelling along a road without provisions for his journey,
proceeds with great discomfort and may even meet with des-
truction before he reaches the end of his journey, even so
should it be known that in acts there may or may not be
fruits.-}-"^ The examination of what
what is agreeable and
disagreeable in one's own self is productive of benefit.^ The
progress in life of a man that is devoid of the perception of
truth is like that of a man who rashly journeys on a long road
unseen before. The progress, however, of those that are
endued with intelligence is like that of men who journey
along the same road, riding on a car unto which are yoked

* 'Sattwa pradipa,' rendered 'light of Nature,' implies, as Nila-

kaiitha explains, knowledge, which is a manifestation of Nature.
Arjuua Misra's interpretation seems to be better. He says that know-
ledge, —that is, knowledge of truth, — is acpuired by the self through
Nature.—T.
t The sense seems to be this : one who proceeds on a journey must
provide oneself with the necessary means, otherwise one is sure to feel
discomfort or meet with even destruction. So, in the journey of life,

one must provide oneself with knowledge as the means. One may then
avoid all discomfort and danger. Action does not constitute the proper
means. It may or may not produce fruits. — T.
I /. «., one should not cai'e for the external. — T,
126 Mi-HABHiRATA. [Anugit3

(fleet) steeds and which moves with swiftness. Having as-

cended to the top of a mountain, one should not cast one's

eyes on the surface of the earth. *""^* Seeing a man, even
though travelling on a car, afflicted and rendered insensible
by pain, the man of intelligence journeys on a car as long as
there is a car-path-f"^ The man of learning, when he sees
the car-path end, abandons his car for going on. Even thus
proceeds the man who is conversant with the
of intelligence

ordinances respecting Yoga (or Knowledge and

truth and
Devotion).^^ Conversant with the qualities, such a man pro-
ceeds, comprehending what is next and next.j^'' As one that
plunges, without a boat, into the terrible ocean, with only

one's two arms, through delusion, undoubtedly wishes for des-

truction f^ while the man of wisdom, conversant with distinc-

tions, goes into the water, with a boat equipt with oars, and

soon crosses the lake without fatigue, and having crossed it

attains to the other shore and casts off the boat, freed from
the thought of meum."^ This has been already explained by
the illustration of the car and the pedestrian. One who has
been overwhelmed by delusion in cotisequence of attachment,

adheres to it like a fisherman to his boat.^° Overcome by the

idea of meum, one wanders within its narrow range. After

embarking on a boat it is not possible in moving about on

land.^^ Similarly, it is not possible in moving about on water
after one has mounted on a car. There are thus various
actions with regard to various objects.^^ And as action is

performed in this world, so does it result to those that perform

them. That which is void of smell, void of taste, and void of

touch and sound,^^ that which is meditated upon by the sages

* /. e., one need not do acta enjoined by the scriptures after one has
attained to knowledge which is the highest seat. — T.
t The sense is this : riding on a car may not always be comfortable.
As long as there is a car-path, one should travel on one's car. If, how-
ever, the road be such as not to be fit for a car to proceed along it, one

should avoid a car in going over it, for the car, instead of conducing to

comfort, would, on s\ich a path, be productive of only discomfort. —T.

first action with desire then action without desire ;
then
X I. e., ;

knowledse, according to Arjuna Misra. Nilakantha explains that

action is first, then Yoga ; then the «tate of Hansa or Paramahane*.— T.

 —
Parva.] acwamedha parva. 127

with the aid of their understanding, is said to be Pradhana.

Now, Pradhana is unmanifest. A development of the un-
manifest is Mahat.'* A development of Pradhana when it

has become Mahat is Egoism. From egoism is produced the

development called the great elements.^^ And of the great
elements respectively, the objects of sense are said to be the
developments. The unmanifest is of the nature of seed. It
is productive in its essence.^* It has been heard by us that
the great soul has the virtues of a seed, and that is a product.
Egoism is of the nature of seed and is a product again and
again.^'^ And the five great elements are of the nature of
seed and products. The objects of the five great elements are
endued with the nature of seed, and yield products. These
have Chitta for their property. Among them, space has one
equality ; wind is said to have two.^^"^^ Light, it is said, is
endued with three qualities and water as possessed of four
;

qualities. Earth, teeming with mobiles and immobiles, should

be known as possessed of five qualities.*** She is a goddess
that is the source of all entities and abounds with examples of
the agreeable and the disagreeable. Sound, likewise touch,
color, taste, and smell numbering the fifth," —these are the
five qualities of earth, ye foremost of regenerate persons !

Smell always belongs to earth, and smell is said to be of vari-

ous kinds.** I shall state at length the numerous qualities of
smell. Smell is agreeable or disagreeable, sweet, sour, pung-
ent, diffusive and compact, oily and dry, and clear.*^ Thus
smell, which belongs to the earth, should be known as of
ten kinds.*** Sound, touch, likewise color, and taste have
been said to be the qualities of water. I shall now speak of
the qualities of Taste. Taste has been said to be of various
kinds.*^ Sweet, sour, pungent, bitter, astingent, and saline
likewise. Taste, which has been said to appertain to water,
is thus of six varieties.*^ Sound, touch, and likewise color,
these are the three qualities which light is said to be possessed
of Color is the quality of light, and color is said to be of

* 'Katu' is not bitter but pungent or sharp, as that which is attached

to chillies. — T.
128 M/vnABnAR\T4. [Anug't'l

various kinds/^ White, dark, likewise red, blue, yellow, and

grey also, and short, long, minute, gross, square and cir-

cular," of these twelve varieties is color which belongs to

light. These should be understood by Brahmanas venerable
for years, conversant with duties, and truthful in speech.**

Sound and touch should be known as the two qualities of

wind. Touch has been said to be of various kinds.^° Kough,

cold and likewise hot, tender and clear, hard, oily, smooth,
slippery, painful and soft,^^ of twelve kinds is touch, which is

the quality of wind, as said by Brahmanas crowned with

success, conversant with duties, and possessed of a sight of
truth.^^ Now, space has only one quality, and that is said

to be sound. I shall speak at length of the numerous qualities

of sound.^^ Shadaja, Rishabha, together with Gandhara, Ma-
dhyaraa, and likewise Panchama ;
after this should be known
Nishada, and then Dhaivata,* besides these, there are agree-
able sounds and disagreeable sounds, compact, and of many
ingredients.^* Sound which is born of space should thus be
known to be of ten kinds. Space is the highest of the (five)

elements. Egoism is above it.^^ Above egoism is understand-

ing. Above understanding is the soul. Above the soul is the
XJnmanifest. Above the Unmanifest is Purusha.'^*' One who
knows which is superior and inferior among existent creatures,

who is conversant with the ordinances in respect of all acts,

and who constitutes himself the soul of all creatures, attains

"''
to the Unfading Soul.—'

Section LI.

" '
— Brahman said, — Since the mind is the ruler of these

five elements, in the matter of controlling and bringing them

forth, the mind, therefore, is the soul of the elements.^ The
mind always presides over the great elements. The under-
standing proclaims power, and is called the Kshetrajna.f^ The

* These are the notes of the Hindu Gamut. —T.

t The understanding operate.s on what is placed before it by the
mind. The understanding, therefore, is, as it were, the lord exercising
power or severeignty, being sprved by tlie mind. — T.
 Parva.] acwamedha parva. 129

mind yokes the senses as a charioteer yokes good steeds. The

senses, the mind, and the understanding are always joined to

the Kshetrajna.^ The individual soul, mounting the chariot to

Avhich big steeds are yoked and which has the understanding
for the reins, drives about on all sides.* With all the senses

attached to it (for steeds), with the mind for the charioteer,

and the understanding for the eternal reins, exists the great
Brahma-car.^ Verily, that man endued with learning and
wisdom who always understands the Brahma-car in this way,
is never overwhelmed by delusion in the midst of all entities.® -

This forest of Brahma begins with the unmanifest and ends

with gross objects. It includes mobile and immobile entities,

and receives light from the radiance of the sun and the moon,
and is adorned with planets and constellations. It is decked,
again, on all sides with nets of rivers and mountains. It is

always embellished likewise by diverse kinds of waters. It is

the means of subsistence for all creatures. It is, again, the

goal of all living creatures. In that forest the Kshetrajna al-

ways moves about.''"^ Whatever entities exist in this world,

mobile and immobile, are the very first to be dissolved away.
After this (are dissolved) those qualities which compose all

entities.^" After the qualities (are dissolved) the five elements.

Such is the gradation of entities. Gods, men, Gandharvas,
Pitjachas, Asuras, (and) Rakshasas,^^ have all sprung from
Nature, and not from actions, nor from a cause. The Brah-
manas, who are creators of the universe, are born here again
and again.-^^ All that springs from them dissolves, when the
time comes, in those very five great elements like billows in

the ocean. '^ All the great elements are beyond those elements
that compose the universe. He that is released from those
five elements goes to the highest goal.^* Tiie puissant Praja-
pati created all this by the mind only. After the same manner
Rishis attained to the status of deities by the aid of penance.-"^
After the same manner, those who have achieved perfection,
who were capable of the concentration of Yoga, and who subsist

b on fruits and roots, likewise perceive the triple Avorld by pen-

ance.^*' Medicines and herbs and all the diverse sciences are
acquired by means of penance alone, for all acquisition has

[ 17 ]
130 MA.HABHARATA. [Amigitd

penance for its root.*^ Whatever is difficult, of acquisition,

•difficult to learn, difficult to vanquish, difficult to pass through,

are all achievable by i>enance, for penance is irresistible."

One that drinks alcoholic liquors, one that slays a Brahmana,

one that steals, one that destroys a foetus, one that violates
one's preceptor's bed, becomes cleansed of such sin by pen-
ance well performed.^^ Human beings, Pitris, deities, (sacri-

ficial) animals, beasts and birds, and all other creatures mobile
and immobile,^" by always devoting themselves to penances,
become crowned with success by penance alon-e. In like
manner, the dieties, endued with great powers of illusion, have
attained to Heaven."^ Those who without idleness perform
acts with expectations, being full of egoism, approach the
presence of Prajapati.*^ Those high-souled ones, however,
who are devoid of mineness and freed from egoism through the
pure contemplation of Yoga, attain to the great and highest
oregions."^ Those who best understand the self", having attained
to Yoga contemplation and having their minds always cheerful,

enter into the un manifest accumulation of happiness.^* Those

persons who are freed from the idea of mineness as also from
egoism and who are reborn after having attained to the fulness
of Yoga contemplation, enter (when they depart from such life)

into the highest region reserved for the great, viz^, the Un-
raanifest." Born from that same unraanifest (principle) and
attaining to the same once more, freed from the qualities of
Darkness and Passion, and adhering to only the quality of
Goodness,-® one becomes released from every sin and creates
all things*Such a one should be known to be Kshetrajna
in perfection. He that knows him knows the Veda.t"
Attaining to pure knowledge from (restraining) the mind, the
ascetic should sit self restraii>ed. One necessarily becomes

* 'Sarviln svijati,' i. c, creates all -things by attaining to the condi-

tion of the universal cause, for the unniariifest is; tlie \uiiversal cause.

Between such a one and the Supreme Soul thci* isi no difference. Even
^this is said in the last sentence. —T.
+ The man who reads the book called Veda is not truly conversant

with tlie Veda. He, however, who knows Kthctrajna, i^ legardtd as

truly knowing the Veda. — T,
 Parva.] acwamedha PARVAi 131

that on which one's mind is set. This is an eternal mystery."

That which has the unmanifest for its beginning and gross
qualities for its end, has been said to have Ne-science for it3

indication. Bat do you understand that whose nature is

destitute of qualities." Of two syllables is Mrityu (death);
the eternal Brahma. Mineness is death,
of three syllable is

and the reverse of mineness is the eternal. *2'* Some men who
are led by bad understanding applaud action. Those, however,

that are numbered among the high-souled ancients never

applaud action.^^ By action is a creature born with body

which is made up of the sixteen.f (True) Knowledge swallows
np Purusha (Self with consciousness of body). Even this is
what is highly acceptable to eaters of Amrita.t^^ Therefore,

those whose extends to the other end (of the ocean of

vi^sion

life) have no attachment to actions. This Purusha, however,

is full of knowledge and not full of action.S^^ He dies not
who understands Him that rs immortal, immutable, incompre-
hensible, eternal and indestructible— Him that is the res-

trained Soul and that transcends all attachments.^* He who

thus understands the Soul to which there is nothing prior,
which is uncreated, immutable, unconquered, and incomprehen-
sibleeven to those that are eaters of nectar, certainly becomes
*
himself incomprehensible and immortal through these means.

* The argument is that 'Mrifcyxi' or death being of two syllables, the

correspondence is justifiable and 'Mama' or mineness which

between it

also is of two syllables. So in the case of Brahma and 'na mama.' Of.'
course, what is meant by mineness being death and not-mineness being
Brahman ar emancipation, cannot be luiintelligible to one who baa

carefully read the preceding sections. — T.

t /. e., the five great elements, four organs of knowledge with mind, I

and the four organs of action. —T.

I The word 'Purusha' here is used- in the sense of 'dehabhimani Jiva*
or individual self with consciousHess of body. True knowledge des-
troys this condition of Jiva, for the man of knowledge identifies him-

self with the universe and thereby assimilates himself to Brahma. By

\ eaters of Amrita are meant they who never take any food, without
offering portions thereof to the deities, Pitris, and guests. Of course,
Yogins of piety are implied by it.— T.
$ 'Purusha' here implie.'s Jiva diA'csted of consciousness of body. —T.
132 MAHABHARATA. [AnugiiS

Expelling all impressions and restraining the soul in the soul,

he understands that auspicious Brahma than which nothing

greater exists.^^ Upon the understandi7ig becoming clear, he
succeeds in attaining to tranquillity. The indication of tran-
quillity is like what takes place in a dream. *^^ This is the
goal of these emancipated ones who are intent on knowlenge.
They behold all those movements which are born of succeessive
developments.f^^ This is the goal of those who are unattached
to the world. This is the eternal usage. This is the acquisi-
tion of men of knowledge. This is the uncensured mode of
conduct.^^ This goal is capable of being attained by one that
is alike to all creatures, that is n^ithout attachment, that is

without expectations, and that looks equally on all things.^**

I have now declared everything to you, ye foremost of regene-

rate Rishis ! Do you act in this way forthwith you will

then acquire success !

— *^
;

"
'The preceptor continued, — Thus addressed by the pre-
ceptor Brahman, those high-souled sages acted accordingly and
then attained to many regions (of great felicity). ^'^ Do thou
also, blessed one, duly act according to the words of Brah-
man as declared by me, thou of pure soul Thou wilt then
—
!

"*^
attain to success !
'

"Vasudeva said,
—'Thus instructed in the principles of
high religion by the preceptor, the pupil, son of Kunti, did
everything accordingly, and then attained to Emancipation.**
Having done all that he should have done, the pupil, per-
petuater of Kuru's race, attained to that seat repairing
whither one has not to grieve.'*^

"Arjuna said,
—'Who, indeed, was that Brahmana, Krish-
na, and who the pupil, Janarddana ! Truly, if it is fit to
be heard by me, do thou then tell me, O lord !'"

* The meaning is this : in a dream what is seen is all unreal. So,

when tranquillity has been attained, all the surroundings become un-
real. Nilakantha gives a sligltly different interpretation ; it is this :

when tranquillity has been attained, the Soul lives without attachment
to the body and all «;xternal objects. Indeed, the Soul then lives com-
pletely in itself even as it works in course of a dream. —T.
t The sense is that they behold all worldly objects, present, past and
future, which are, of course, due to development of previous causes. —T.
Parva.] acwamediia. parva. 133

"Vasudeva said,
— 'I am the preceptor, mighty-armed
one, and know that the mind is my pupil. Through my
affection for thee, Dhananjaya, I have related this mystery
to thee !*^ If thou hast any love for me, O perpetuator of
Kuru's race, do thou then, after having heard these instruc-
tions relating to the Soul, always act duly (according to
them), thou of excellent vows !*" Then when this religion

has been duly practised, O mower of foes, thou wilt become

freed from all thy sins and attain to absolute emancipation/^
Formerly, when the hour of battle came, this very religion,
O thou of mighty-arms, was declared by me (to thee) ?

Do thou, therefore, set thy mind on it !^° And now,

chief of Bharata's race, it is long since that I saw the
lord my sire. I wish to see him again, with thy leave,
Phalguna !' ""
Vai^ampayana continued, — "Unto Krishna who had said
so, Dhananjaya said in reply, —'We shall go today from this
town to the city called after the elephant.^" Meeting king
Yudhishthira of virtuous soul there, and informing him (of
;"'^*
thy intention) thou shalt then repair to thy own city

Section LII.

"YaiQampayana said,
—'After this, Krishna ordered Da-
ruka, saying,
— 'Let my car be yoked.' Within a very short
space of time Daruka informed (his master), saying,
— 'It has
been yoked.'^ The son of Pandu then commanded all his at-

tendants, saying,
—'Prepare yourselves and be ready. We
shall repair today to the city named after the elephant.'*

Thus addressed, O king, those troops accoutred themselves, and

informed Prithas son of immeasurable energy, saying,—'Every-
thing is equipt.'^ Then those two, viz., Krishna and the son of
Pandu, ascended their car and proceeded on the journey, the
loving friends engaged the while in delightful conversation.*

Unto Vasudeva seated on the car, Dhananjaya of great energy

once more said these words, chief of Bharata's race !^
—'O
perpetuater of the Vrishni race, the king has obtained victory
through thy grace. All his foes have been slain, and he has
 134 MAHABHARATA. [Anugilcl

recovered his kingdom without a thorn in it (to make it dis-

agreeable).® Madhu, through thee the Pandavas
slayer of
are endued with a powerful protector. Having obtained thee
for our raft we have crossed the Kuru ocean.^ O thou that
hast this universe for thy handiwork, salutations to thee, O
Soul of the universe, best of all beings in the universe !

I know thee in that measure in which I am approved by

thee.*^ O slayer of Madhu, the soul of every creature is al-

ways born of thy energy. Playful sport (in the form of crea-
tion, preservation, and destruction) is thine. Earth and sky,
O lord, are thy illusion.^ This whole universe, consisting of
mobile and immobile objects, is established on thee. Thou
Greatest, by modification, the four orders of Being {viz., vivi»-

parous, oviparous, filth-born, and vegetables).^" Thou Greatest

the Earth, the Welkin, and Heaven, slayer of Madhu.
The stainless lunar light is thy smile. The seasons are thy
senses." The ever-moving wind is thy breath, and death,
existing eternally, is thy wrath. In thy grace is the goddess
of prosperity. Verily, Cree is always established in thee, O
thou of the highest intelligence Thou art the sport (m !^-

which creatures engage) thou art their contentment thou

; ;

their intelligence, thou their forgiveness, thou their inclina-

tions, thou their beauty. Thou art the universe with its

mobile and immobile objects. At the end of the cycle, it is

thou, O sinless one, that art called destruction.^^ I am in-

capable of reciting all thy qualities in course of even a long
period. Thou art the Soul and the Supreme Soul. I bow to
thee, O thou of eyes like the (petals of the) lotus.^* O thou
that art irresistible, I have learnt it from Narada and Devala
and the Island-born (Vyasa), and the Kuru grandsire also,"
that all this (universe) rests on thee. Thou art the one Lord
of all creatures. This, O sinless one, that thou hast declared
unto me in consequence of thy favour for myself," I shall duly

* This line is rather obscure. The sense seems to be this: no one

can know the Supreme Deity if it is not the latter's pleasure to be
known.
One, therefore, understands Him in exactly that measure in
which it is
His pleasure to be known.— T.
Parva.] acwamedha parva. 135

accomplish in its entirety, O Janarddana ! Exceedingly won-

derful is this which thou hast done from desire of doing what
is agreeable to us,^^ viz., the destruction in battle of the Kau-
rava (^prince), the son of Dhritarashtra. That host had been
burnt by thee which I (subsequently) vanquished in battle.^'

That feat was achieved by thee in consequence of which

victorybecame mine By the power of thy intelligence was
!

shown the means by which was duly effected the destruction of

Duryodhana in battle, as also of Kama, as of the sinful king of
the Sindhus, and Bhuri9ravas.^"~^° I shall accomplish all that
which, son of Devaki, pleased with me thou hast declared
to myself. I do not entertain any scruple in this.^^ Repair-
ing to king Yudhishthira of righteous soul, I shall, sinless
one, urge him to dismiss thee, O thou that art conversant with
every duty l"^ lord, thy departure for Dwaraka meets with
my approbation. Thou shalt soon see my maternal uncle,
O Janarddana !^^ Thou shalt also see the irresistible Vala-
deva and other chiefs of the Vrishni race !'
— Thus conversing
with each otlier, the two reached the city named after the
elephant.^* They then, with cheerful hearts, and Avithout
any anxiety, entered the palace of Dhritarashtra which re-
sembled the mansion of Cakra.-^ They then saw, O monarch,
king Dhritarashtra, and Vidura of great intelligence, and
king Yudhishthira f^ and the irresistible Bhimasena, and the
two sons of Madri by Pandu ;
and king Dhritarashtra seated ;

and the un vanquished Yuyutsu ;^^ and Gandhari of great

wisdom, and Pritha, and the beautiful Krishna, and the other
ladies of Bharata's race with Subhadra counting first.^^ They
also saw all those ladies that used to wait upon Gandhari.
Then approaching king Dhritarashtra, those two chastisers of
foes'* announced their names and touched his feet. Indeed,
those high-souled ones also touched the feet of Gandhari and
Pritha^° and king Yudhishthira the just, and Bhima. Em-
bracing Vidura also, they enquired after his welfare.^^ In
the company of all those persons, Arjuna and Krishna then
approached king Dhritarashtra (again). Night came and then
king Dhritarashtra of great intelligence dismissed all those
perpetuaters of Kuril's race as aho Janarddana for retiring to
136 MAi[/\imAniT\ [Avngitd

their respective chambers. Permitted by the king, all of

them entered their respective apart m en ts.""'^^ Krishna of

great energy proceeded to the apartments of Dhananjaya.
Worshipped duly and furnished with every object of comfort

and enjoyment,^* Krishna of great intelligence passed the

night in happy sleep with Dhananjaya as his companion.
"When the night passed away and morning came, the two
morning rites and decking their persons
heroes,^" finishing their

properly, proceeded to the mansion of king Yudhishthira the

just. There Yudhishthira the just, of great might, sate with
his ministers.^® The two high-souled ones, entering that well-

adoriied chamber, beheld king Yudhishthira the just like the

two Acwins beholding the chief of the celestials.^^ Meeting
the king, he of Vrishni's race, as also that foremost hero of
Kuru's race, obtaining the permission of Yudhishthira who
was highly pleased with them, sat themselves down.^^ Then
the king, gifted with great intelligence, seeing those two

friends, became desirous of addressing them. Soon that best

of monarohs, that foremost of speakers, addressed them in the

following words.^'-'

"Yudhishthira said,
— 'Ye heroes, ye foremost ones of

Yadu's and Kuru's race, it seems that ve two are desirous of

saying something to me. Do ye say what is in your mind.
I shall soon accomplish it. Do not hesitate !'*°

"Thus addressed, Phalguna, well conversant with speech,

humbly approached king Yudhishthira the just and then said
these words.*'
—'Vasudeva here, of great prowess, O king, is

long absent from home. He desires, with thy permission, to

see his sire.*" Let him go, if thou thinkest it meet, to tlie

city of the Anarttas ! It behooveth thee, hero, to grant

him permission !'"

"Yudhishthira said,
— '0 lotus-eved one, blessed be thou !

O slayer of Madhu, do thou go this very day to the city of

Dwaravati for seeing, O puissant one, that foremost one of

Sura's race !** O miglity-armed Kecava, thy departure is

approved by me ! Thuu hast not seeji my materiial uncle as

also the goddess Devaki, for a long time I*^ Meeting my
maternal uncle and repairing to Valadeva also, giver of
Pay^va.] acwamedha parva. 137

honors, thou wilt, O thou of great wisdom, worship both of

them at my word as they deserve.**' Do thou also think of

me daily as also of Bhima, that foremost of mighty men, and
of Phalguna and Nakula and Sahadeva, O giver of; honours !*'^

Having seen the Anarttas, and thy sire, O mighty-armed one,

and the Vrishnis, thou wilt come back to my horse-sacrifice,

O sinless one !" Do thou then depart, taking with thee di-
verse kinds of gems and various sorts of wealth. Do thou,
O hero of the Satwata race, also take with thee whatever else
thou likest !** It is through thy grace, Ke(;ava, that the
whole Earth, O hero, has come under our dominion and all our
!'^^
foes have been slain
"When king Yudhishthira the just of Kuru's race said so,

Vasudeva, that foremost of men, said these words (in reply).®^

"Vasudeva said,
—'O mighty-armed one, all jewels and
gems, all wealth, and the entire Earth, are thine and thine
alone. Whatever wealth exists in my abode, thou, lord,

art always the owner thereof !'^^

Unto him Yudhishthira, the
son of Dharma, said, —'Be it so' — and then duly worshipped
(Krishna) the eldest brother, endued with great ejiergy, of
Gada. Vasudeva then proceeded to his paternal aunt (Kunti).
Duly honouring her, he circumambulated her person.^* He
was properly accosted by her in return, and then by all the
others having Vidura for their first. The four-armed eldest
brother of Gada then set out from Nagapura on his excellent
car.f^* Placing his sister, the lady Subhadra, on the car, the
mighty-armed Janarddana then, with the permission of both
Yudhishthira and (Kunti) his paternal aunt, set out, accom-
panied by a large train of citizens." The hero who had the
foremost of apes on his banner, as also Satyaki, and the two
sons of Madravati, and Vidura of immeasurable intelligence.

* Krishna's father Vasudeva is Yudhishthira's maternal uncle.

Ya-
dhishthira asks Krishna to worship Vasudeva and Valadeva on hia
behalf, t. e., he charges
Krishna to bear to them a iflesage of respect
and love from him.— T.
t The cUy of Hastinapura
in sometimes called Nagapura, both 'Hasti*
and 'Naga' being words
expressive of the elephant. 'The city cal l«d
after the elephant' is the usual description of the Kuru c»pital.~T.

[ 18 J
 1S8 MAHABnAitATA; [AnugiUl

and Bhima himself whose tread resembled that of a prince of

elephants,all followed Madhava." Janarddana of mighty
energy, causing all those extenders of the Kuru kingdom and
Vidura also to return, addressed Daruka, and Satyaki, say-
ing,
—'Urge the steeds to speed.'" Then that grinder of hos-
tile masses, viz., Janarddana of great prowess,, accompaiiied
'by Satyaki, the foremost one of Cini's race, proceeded to the
city of the Anarttas, after having slain all Lis foes, like He of
a hundred sacrifices proceeding to Heaven (after slaughtering
-all hia foesV""

Section LIII.

Vai^ampayana said,
—'As he of Vrishni's race was proceed-
ing to Dwaraka, those foremost princes of Bharata's race,

those chastisers of foes, embraced him and fell back with their
attendants.-^ Phalguna repeatedly embraced the Vrishni hero,

and as long as he was v^^ithin the range of vision, he repeated-

»ly turned his eyes towards hira.^ With great difficulty, the
son of Pritha withdrew his gaze that had fallen on Govinda.
The unvanquished Krishna also (did the same).* The indica-

tions that were manifested on the occasion of that high-souled

one's departure, I shall now detail. Do thou listen to me.*
The wind blew with great speed before the car, clearing the
jpathof sand-grains and dust and thorns.^ Vasava rained
pure and fragrant showers and celestial flowers before the
wielder of Caranga.* As the mighty-armed hero proceeded,
he came upon the desert ill-supplied with water. There he
beheld that foremost of ascetics, named Utanka, of immeasur-
able energy.'' The hero of large eyes and great energy wor-
shipped that ascetic. He was then worshipped by the ascetic
in return. Vasudeva then enquired after his welfare.^ That
foremost of Brahmanas, viz., Utanka, politely accosted by
Madhava, honoured him duly and then addressed hira in

these wor^ls,* —'0 Caurin, having repaired to the mansions of

the KuTus and the Pandavas, hast thou succeeded in establish-
ing a durable understanding between them such as should
exist between brothers? It behooves thee to t-ell me every-
JParva.] jlcwamedha parva^ 139

thing.*® Dost thou come,. Ke9ava, after having united

them in peace, — them that are thy relatives and that are ever
foremost one of Vrishni's race ?** Will tha
dear to thee,
five sons of Pandu, and the children of Dhritarashtra, O scor-

cher of foes, sport in the world in joy with thee ?*' Will all

the kings enjoy happiness in their respective kingdoms, in

consequence of the pacification of the Kauravas brought
about by thee ?^* Has that trust, son, which I had always
?'^*
reposed on thee, borne fruit with regard to the Kauravas
"The blessed and holy one said,
— 'I strove my best at first,

for bringing about a good understanding, in regard to the

Kauravas. When I could not by any means succeed in estab-
lishing them on peace,^* it happened that all of therm, with
their relatives and kinsmen, met with death. It is impossible
to transgress destiny by either intelligence or might." O
great Rishi, sinless one, this also cannot be unknown to
thee. They (the Kauravas) transgressed the counsels which.
Bhishma and Vidura gave them referring to me.*" En-
countering one another they then became guests of Yama's
abode. Only the five Pandavas constitute the remnant of tha-
unslain, all their friends and all their children having been
slaughtered. All the sons of Dhritarashtra also, with their
children and kinsmen, have been slain.'^* When Krishna had
said these words, Utanka, filled with wrath, and with eyes
expanded in rage, addressed him in these words.^'
"Utanka said,
—'Since, though able, Krishna, thou didsfc
not rescue those foremost ones of Kuru's race, who were thy
relatives and, therefore, dear to thee, I shall, without doubt,
curse thee !^® Since thou didst not forcibly compel them to
forbear, therefore, slayer of Madhu, I shall, filled with
wrath, denounce a curse on thee !^* It seems, Madhava,
that, though fully able (to save them), thou wert indiffer-
ent to these foremost of Kurus who, overwhelmed by insin-
cerity and hypocrisy, have all met with destruction !'^*

"Vasudeva said,
—'0 scion of Bhrigu's race, listen to what

'Mahyam' is equal to 'mam uddigya,' i, e.y referring to my divin®

nature. —T,
140 MaHabhaRata. [Anugitcl

I say in detail. Do thou accept my apologies also. thou

of Bhrigu's race, thou art an ascetic !** After having heard
my words relating to the soul, thou mayst then utter thy
curse. No mnn is able, by a little ascetic merit, to put me
down.'* foremost of ascetics, I do not wish to see the
destruction of all thy penances ! Thou hast a large measure
of blazing penances. Thou hast gratified thy preceptors and
seniors.*^^ foremost of regenerate ones, I know that thou
hast observed the rules of Brahmacharyya from the days of
thy infancy. I do not, therefore, desire the loss or diminution
"^*
of thy penances achieved with so much pain l'

Section LIT.

"Utanka said,
—'Do thou, Kegava, tell me that faultless

Adhyatma. Having heard thy discourse I shall ordain what

is for thy good or denounce a curse to thee, Janarddana !'^

"Vasudeva .said,
—'Know that the three qualities of Dark-
ness and Passion and Goodness me as exist, depending on
their refuge. So also, know that the
regenerate one,

Rudras and the Vasus have sprung from me.* In me are all

creatures, and in all creatures do I exist know this. Let no ;

doubt arise in thy mind respecting this.^ So also, O regene-

know that all the tribes of the Daifcyas, all the

rate one,
Yakshas, Gandharvas, Rakshasas, Nagas, Apsaras, have sprung
from me.* Whatever has been called existent and non-exist-
ent, whatever is manifest and not-manifest, whatever is des-
tructible and indestructible, all have me for their soul.^ Those

fourfold courses of duty which, ascetic, are known to attach

to the (four) modes of life, and all the Vedic duties, have mo
for their soul.« Whatever is non-existent, whatever is exist-

that which ia
ent and non-existent, and whatever transcends
the uni-
existent and non-existent,— all these which constitute
verse—are from me. There is nothing higher (or beyond) me

* An ascetic loses his penances by cursing another rightly or wrong-

ly. Hence, forgiveneas was always practised by the Briihmanas -who
Tlia
were aecetics. A Brahmana's strength consisted in forgiTcness,
more forgiving he was, ihe more powerful he became.— T.
Farva.] acwamkdha pakva. lil

who am the eternal god of gods.*' O perpetuater of Bhrigu'a

race, know that all the Vedas beginning with (the original

syllable) Om are identical with me. Know, son of Bhrigu's

race, that I am the sacrificial stake I am the Soma (drunk ;

in sacrifices); I am the Charu (cooked in sacrifices for

being offered to the deities) ; I am the Homa (that is per-

am those acts which sacrificers perform for gratify-

formed) ; I
am even the pourer of the sacrificial liba-
ing the deities ; I

tion ; am the Havi or libation

and I that is poured. I am the

Adhyaryu. I am the Kalpaka and ; I am the highly sancti-

fied sacrificial Havi. It is me whom the Udgatri, in the great

sacrifice, hymns by the sound of his songs. In all rites of

expiation, Brahmana, the utterers of auspicious Mantras

and benedictions fraught with peace hymn my praises who
am the artificer, foremost of regenerate ones, of the uni-

verse.®"^* Know, best of regenerate persons, that Dharma

is my eldest-bol-n offspring, sprung from my mind, O
learned Brahmana, whose essence is compassion for all crea-

tures." Constantly transforming myself, I take birth in

diverse wombs, best of men, for upholding that son of

mine, with the aid of men now existing in or departed from

the world. Indeed, I do this for protecting Righteousness

and for establish in cr it." In those forms that I assume for the

purpose, I am known, son of Bhrigu's race, in the three

worlds as Vishnu and Brahman and Cakra. I am the origin

and I am the destruction of all things.^* I am the creator of

all existent objects and I am their destroyer. Knowing no

change myself, I am the destroyer of all those creatures that

live in sinfulness." In every Yuga I have to repair the cause-

way of Righteousness, entering into diverse kinds of wombs
from desire of doing good to my creatures." When, son of

Bhrigu's race, I live in the order of the deities, I then verily

* The first 'asat' or non-existent refers to fuch objects as the horns

of the hare. The second, viz., 'sadasat,' or existent and non existent,

refers to such objects as exist and meet with destruction. 'Sadasat

parani' or that which transcends the existent and non-existent, refers to

the.unmanifest. The universe consists of these three. All this is frem

Vasudeva. —T«
142 MAHABHARiTAi [Anugita

act in every respect as a deity.** When I live in the order of

the Gandharvas, I then, O son of Bhrigu's race, act in every
respect as a Gandharva.'^ When I live in the order of the
Nagas I then act as a Naga, and when I live in the order of
Yakshas or that of Rakshasas, I act after the manner of that

order.^^ Born now in the order af humanity I must act as a

human being. I appealed to them (the Kauravas) most pite-

ously. But stupefied as they were and deprived of their senses,

they refused to accept my words." I frightened them, filled

with wrath, referring to some great fear (as the consequence

of their slighting my message). But once more I showed
themselves n)y usual (human) form.^° Possessed as they were
of unrighteousness, and assailed by the virtue of Time, all of

them have been righteously slain in battle, and have, without

doubt, gone to Heaven.** The Pandavas also, best of Brah-

manas, have acquired great fame. I have thus told thee all
"**
that thou hadst asked me.'

Section LV.

"Utanka said,
— 'I know thee, Janarddana, to be the
creator of the universe. Without doubt, this knowledge that
I have is the result of thy grace towards me.* thou of un-
fading glory, my heart is possessed of cheerful tranquillity in

consequence of its being devoted to thee. Know, chastiser

of foes, that my no longer inclined to curse thee !*

heart is

If, Janarddana, I deserve the least grace from thee, do thou

"*
then show me once thy sovereign form !'

Vai^ampayana continued, — "Gratified with him, the holy

one then showed Utanka that eternal Vaishnava form which
Dhananjaya of great intelligence had seen.* Utanka beheld
the high-souled Vilsudeva of universal form, endued with
mighty-arms. The effulgence of that form was like that of a

blazing fire or a thousond suns. It stood before him filling all

space. It had faces on every side.* Beholding that high and

wonderful Vaishnava form of Vishnu, in fact, seeing the Su-
preme Lord (in that guise), the Brahmana Utanka became
filled with wonder.*
 !

parva.] ACWAMEdha parva. 143

—
"Utanka said, '0 thou whose handiwork is the universe,
I bow to thee, soul of the universe, parent of all things

With thy feet thou hast covered the whole Earth, and with
thy head thou fillest the firmament '^ That which lies be-

tween the Earth and the firmament has been filled by thy
stomach. All the points of the compass are covered by thy
arms. O thou of unfading glory, thou art all this !^ Do thou
withdraw this excellent and indestructible form of thine. I
wish to behold thee now in thy own (human) form whicn, too,
!' "®
is eternal
Vai^ampayana continued,
—"Unto him, Janamejaya, Go-
vinda of gratified soul said these words,
—'Do thou ask some for

boon !
—Unto him Utanka, however,
—'Even a said,^° this is

sufficient boon from thee for the present, O thou of great

splendour, in that, Krishna, I have beheld this form of
thine, foremost of all beings !'" Krishna, however, once
more said unto him, — 'Do not scruple in this matter ! This
must be done ! A sight of my form cannot Le fruitless
!'^^

"Utanka said;
— 'I must accomplish that, O lord, which
thou thinkest should be done 1 I desire to have Avater wher-
ever my wish for it may arise. Water is scarce in such de-

serts !'^*
Withdrawing that energy, the Supreme Lord then
said unto Utanka,—'Whenever thou wilt require Avater, think

of me !'
Having said so, he proceeded towards Dwaraka.^*
Subsequently, one day, the illustrious Utanka, solicitous of

water and exceedingly thirsty, wandered over the desert. In

course of his wanderings he thought of Krishna of unfading
glory." The intelligent Rishi then beheld in tlint desert a

naked hunter (of the Chandala class), all besmeared with dirt,

surrounded by a pack of dogs." Extremely fierce- looking, he

carried a sword and was armed with bow and n^•o^vs. That
foremost of regenerate ones beheld copious streams of water

issuing from the urinary organs of that hunter." As soon as

Utanka had thought of Krishna, that hunter smilingly ad-

dressed him, saying,— *0 Utanka, O thou of Bhrigu's race, do
thou accept this water from me." Beholding thee afflicted

by thirst I have felt great cempassion for thee !' Thus ad-
ascetic showed no iriclination to
dressed by the hunter, the
144 ' ITAHARHARATA. lAnugitS

accept that water." The intelligent Utanka even began to

censure Krishna of unfading glory. The hunter, however,
repeatedly addressed the Rishi, saying,
—'Drink !'^°
The
ascetic refused to drink the water thus otfered. On the other
hand, with heart afflicted by hunger and thirst, he even
gave way to wrath. Disregarded by the high-souled Rishi
through that conviction,*^ the hunter, king, with his pack
of dogs, disappeared there and then. Beholding that (won-
derful) disappearance, Utanka became filled with shame.^*
He even thought that Krishna, that slayer of foes, had be-
guiled him (in the mater of the boon he had granted). Soon
after, the holder of the conch and discus and mace, endued
with great intelligence, came to Utanka by the way (along
which the hunter had come). Addressing Krishna, the Brah-
mana said,
—'0 foremost of beings, it was scarcely proper for

thee to otfer water unto foremost of Brahmanas in the form of

a hunter's urine, lord !'
Unto Utanka who said these words,
Janarddana of great intelligence replied, comforting him with
many soft words,
— 'That form which it was proper to assume
for oftering thee water, in that form was water ofi'ered to thee !

But, alas, thou couldst not understand it ! The wielder of the

thunderbolt, Purandara, was requested by me for thy sake."^"-^
My words to that puissant deity were, — Do thou give nectar
in the form of water unto Utanka. — The chief of the celestials

replied to me, saying, — It is not proper that a mortal should

become immortal !-" Let some other boon be gi-anted to
Ucanka !
— son of Bhrigu's race, these words were repeated-
ly addressed to me. The lord of Cachi, however, was once
more requested by me in these words, viz., even nectar should
be given to Utanka l^'^ — The chief of the celestials then, com-
forting me, said, — If, thou of great intelligence, nectar is

to be given to himj^** I shall then assume the form of a hunter

and give it to that high-souled descendant of Bhrigu's race.
If that son of Bhrigu accepts it thus,*^ I then go to him, O
lord, for giving it unto him ! If, however, he sends me away
from disregard, I shall not then give it to him on any
account !'=
— Having made this compact with me, Vasava ap-
peared befoiT thee, in that disgui^, for giving thee cectar.
Tarva.] acwamedha parva. 145

Thou, however, didst disregard him and send him away, seeing
that the illustrious one had put on the guise of a Chandala.
Thy fault has been great. Once more, with regard to thy
desire, I am prepared to do what is in my power. Indeed,
this painful thirst of thine, I shall arrange, shall be slaked.
On those days, O regenerate one, in which thou wilt feel a
desire for water,^*"^^ clouds well-charged with water will rise
over this desert. Those clouds, O son of Bhrigu's race, will

give thee savoury water to drink. Verily, those clouds will

become known in the world as Utanka-clouds.'** Thus ad-
dressed by Krishna, Utanka became filled with gladness, and
to this day, O Bharata, Utanka-clouds (appear and) shower
rain on arid deserts."^''

Section LVI.

Janamejaya said,
— "With what penances was the high-
souledUtanka endued so that he entertained the wish to de-
nounce a curse on Vishnu himself, who is the source of all
puissance f*-
Vai9ampayana said,
— "0 Janamejaya, Utanka was endued
with austere penances. He was devoted to his preceptor. En-
dued with great energy, he abstained from worshipping any-
body else.' All the children of the Rishis, Bharata, enter-
tained even this wish, viz., that their devotion to prceptora
should be as great as that of Utanka.* Gautama's gratifica-
tion with and affection for Utanka, among his numerous dis-
ciples, were very great, Janamejaya.* Indeed, Gautama wa3
highly pleased with the self-restraint and purity of behaviour
that characterised Utanka, and with his acts of prowess and
the services he rendered to him.^ One after another, thousands
of disciples received the preceptor's permission to return home
(after the completion of their pupilage). In consequence,
however, of his great affection for Utanka, Gautama could not
permit him to leave his retreat." Gradually, in course of
time, son, decrepitude overtook Utanka, that great ascetic.
The ascetic, however, in consequence of his devotion to hia
preceptor, was not conscious of it.' One day, he set out,

[ 19 ]
145 M4liA.BHiR\TA [Anugitii

X) monarch, for fetching fuel for his preceptor. Soon after

Utanka brought a heavy load of fuel.' Toil-worn and hungry

and afflicted by the load he bore on his head, O chastiser of
foes, he threw the load down on the Earth, king.' One of
his matted locks, white as silver, had become entangled with
the load. Accordingly, when the load was thrown down, with
it fell on the earth that matted lock of hair.^° Oppressed as

he had been by that load and overcome by hunger, O Bharata,

TJtanka, beholding that sign of old age, began to indulge in

loud lamentations from excess of sorrow.-^^ Conversant with

every duty, the daughter of his preceptor then, who was pos-

sessed of eyes that resembled the petals of the lotus, and of

hips that were full and round, at the command of her sire,

sought, with downcast face, to hold Utanka's tears in her

hands. Her hands seemed to burn with those tear drops that
she held. Unable, accordingly, to hold them longer, she av9,3

obliged to throw them down on the Earth.^^"'^ The Earth

herself was unable of Utanka.
to hold those tear-drops With
a gratified heart, Gautama then said unto the regenerate
Utanka,"
— 'Why, O son, is thy mind so afflicted with grief
today ? Tell me calmly and quietly, learned Rishi, for I
!'"
wish to hear it in detail
"Utanka said,
—'With mind entirely devoted to thee, and

wholly bent upon doing what is agreeable to thee, with my

heart's devotion turned to thee, and with thoughts entirely

dwelling on thee,^^ (I have resided here till) decrepitude has

come upon me without my knowing it at all. I have not,

ao-ain, known any happiness. Though I have dwelt with thee
for a hundred years yet thou
hast not granted me permission to

depart.^' Many disciples of thine, that were my juniors, have,

permitted by thee to return. Indeed, hun-

however, been
have, equipt with
dreds and thousands of foremost Brahmanas
knowledge, been permitted by thee (to depart from thy retreat
!'^^
and set themselves up as teache^^?)
"Gautama said,— 'Through my love and affection for thee,

services to me, a long time

and in consequence of thy dutiful
Brah:
has elapsed without my knowing it, foremost of

manas !" If, however, thou of Bhrigu's race, the desire is

 !!

Parva.] acwamedha paeya. 1^7

entertained by thee of leaving this place, do thou go . without

delay, receiving my permission !'^*

"Utanka said,
—'What shall I present to my preceptor?'
Tell me this, best of regenerate persons ! Having brought
it, I shall go hence, lord, with thy permission I'^^

"Gautama said —'The good say that the gratification of the

preceptor is the final fee.* Without doubt, O regenerate one^.

I have been highly gratified with thy conduct.^^ Know, O
perpetuater of Bhrigu's race, that I have been exceedingly
gratified with thee for this. If thou becomest a young man.
today of sixteen years,^* I shall bestow on thee, regenerate-
one, this my own daughter for becoming thy wife. No other
woman save this one is capable of waiting upon thy energy !'^*

At these words of Gautama, Utanka once again became a

youth and accepted that famous maiden for his wife. Receiv-
ing the permission of his preceptor, he then addressed his pre-
ceptor's wife, saying,^"
—'What shall I give thee as final fee for
my preceptor ? Do thou command me ! I desire to- accom-
plish, with wealth or even my life, and what is agreeable
beneficial to thee !^* Whatever gem, exceedingly wonderful
and of great value, exists in this world, I shall bring for thee
with the aid of my penances. I have no doubt in this !'^'

"Ahalya said,
— 'I am highly gratified with thee, learned
Brahmana, with thy unintermitting devotion, sinless one
This is enough. Blessed be thou, go whithersoever thou,
!' "==«
iikest

Vai(jampayana continued, — "Utanka, however, monarch,,

once more said these words, — 'Do thou command me, mother
It is meet that I should do something that is agreeabla to>
1'-^
thee

* To this day, preceptors in India have to feed and teach their dis-
ciples without any pecuniary compensation. In fact, the sale of know-
ledge has been strictly forbidden. Pupils, however, after completing
their studies, had to give the final Dakz/und whicli varied according to
their means. The kings and princes of India thought themselves honored
if solicited by pupils in search of the final ©akshina. What Gautama says
here is that the object of the final present is to gratify the preceptor.
He (Gautama), however, had already been gratified with the dutiful
conduct of Utanka, There was no need, thwefore, o£ acy present. —T.
148 MAHABHARATA.' [Anugitci

"Ahalya said,
—'Blessed be thou, bring for me those celes-

tial ear-rings that are worn by the wife of Saudasa. That

which is due to thy preceptor will then be well-discharged.'*"
Replying unto her —'So be —Utanka
it,' departed, Jaiiame-
jaya, resolved to bring those ear-rings for doing what was
agreeable to his preceptor's wife.^^ That foremost of Brah-
manas, Utanka, proceeded without any loss of time to Saudasa
who had (through the curse of Va^ishtha) become a cannibal,
in order to solicit the ear-rings from him.*^ Gautama mean-
while said unto his wife
— 'Utanka is not to be seen today.'
Thus addressed, she informed him how he had departed for

fetching the jewelled ear-rings (of Saudasa's queen).*^ At

this, Gautama said,
— 'Thou hast not acted wisely. Cursed (by
V"a<;i3htha), that king (who has been transformed into a man-
•ater) will verily slay Utanka !'**
"Ahalya said,
—'Without knowing this, holy one. I hav®,

set Utanka to this task. He shall not, however, incur any

danger through thy grace !''^ Thus addressed by her, Gau-
tama said,
—'Let it be so !' Meanwhile, Utanka met king
Saudasa in a deserted forest."'®

Section LVII.

VaiQampayana said,~"Beholding the king, who had become

so, of frightful mien, wearing a long beard smeared with the

blood of human beings, the Brahmana Utanka, king, did

not become agitated.* That monarch of great energy, inspiring

terror in every breast and looking like a second Yama, rising

up, addressed Utanka, saying,^— 'By good luck, best of

Brahmanas, thou hast come to me at the sixth hour of the day

when I am in search of food !''
"Utanka said,—'0 king, know that I have eome hither in

course of my wanderings for the sake of my preceptor. The

wise have said that while one is employed for the sake of one's
preceptor, one should not be injured.
"The king said,—'0 best of Brahmanas, food has been or-

dained for me at the sixth hour of the day. I am hungry.

!^
I cannot, therefore; allo\y thee escape today
Parva.] acwamedha parva. 149

"Utanka said,
—'Let it be so, king ! Let this compact
be made with me ! After I have ceased to wander for my
preceptor I shall once more come and place myself within thy
power !® It has been heard by me, best of kings, that the
object I seek for my preceptor is under thy control, mon-
arch ! Therefore, ruler of men, I solicit thee for it 1^ Thou
daily givest many foremost of gems unto superior Brahmanas.
Thou art a giver, chief of men, from whom gifts may be
accepted. Know that I too am a worthy object of charity
present before thee, best of kings !^ Having accepted from
thee in gift that object for my preceptor which is under thy
control,* I shall, king, in consequence of my compact, once
more come back to thee and place myself under thy power.
I assure thee truly of this. There is no falsehood in this.

Never before have I spoken anything untrue, no, not even in

jest ! What shall I say then of other occasions?'^"
"Saudasa said,
— 'If the object thou seek est for thy precep-
tor is capable of being placed in thy hands by me, if I be
regarded as one from whom a gift may be accepted, do thou
!'^^
then say what that object is

"Utanka said,
— '0 foremost of men, Saudasa, in my
estimation thou art a worthy person from whom gifts may be
accepted. I have, therefore, come to thee for begging of thee
the jewelled ear-rings (worn by thy queen).'^^
"Saudasa said,
—'Those jewUed ear-rings, learned and
regenerate Rishi, belong to my wife. They should be asked
from her. Do thou, therefore, solicit some other thing from
!'^*
me. I shall give it to thee, thou of excellent vows
"Utanka said,
— 'If we be regarded as any authority, do
thou cease then to urge this pretext. Do thou give those
jewelled ear-rings to me. Be thou truthful in speech, O
"1*
king.'
—"Thus addressed, the king once
Vai(jampayana continued,
more addressed Utanka and said unto him, —'Do thou, at my
word, go to my venerable queen, best of men, and ask herj

saying,^" —Give — She of pure vows, thus

! solicited by thee, will

certainly, at my command, give thee, foremost of regenerate

!'^*
persons, those jewelled ear-rings of liers without doubt
 150 MAHABHARATA. [Anugitci

"Utanka said,
— 'Whither, O ruler of men, shall I be able
to meet thy queen ? Why dost thou not thyself go to her ?'"
"Saudasa said,
—'Thou wilt find her today in the vicinity
of a forest fountain. I cannot see her today as the sixth
"^^
hour of the day has come.'
Vai(jampayana continued, —"Thus addressed, Utanka, O
chief of Bharata's race, then left that spot. Beholding Mada-
yanti, he informed her of his object.^* Hearing the command
of Saudasa, that lady of large eyes replied unto the highly
intelligent Utanka, O Janamejaya, in these words r" — 'It is

even so, O regenerate one. Thou shouldst, however, sin-

less one, assure me that thou dost not say what is untrue ! It
behooves thee to bring me some sign from my husband."^
These celestial ear-rings of mine, made of costly gems, are such
that the deities and Yakshas and great Rishis always watch for
opportunities for bearing them away.-^ If placed at any time
on the Earth, this costly article would then be stolen by the
Nagas. If worn by one who is impure in consequence of
eating, it would then be taken away by the Yakshas. If the
wearer falls asleep (without taking care of these precious ear-
rings) the deities would then take them away,"^ O best of

Brahmanas, these ear-rings are capable of being taken away,

when such opportunities present themselves, by deities and
Rakshasas and Nagas, if worn by a heedless person."* best
of regenerate ones, these ear-rings, day and night, always
produce gold. At night, they shine brightly, attracting the
rays of stars and constellations.'^^ O holy one, if worn by any
one, he would be freed from hunger and thirst and fear of
every kind. The wearer of these ear-rings is freed also from
the fear of poison and fire and every kind of danger."^ If
worn by one of short stature, these become short. If worn by
;
one of tall stature, these grow in size.^^ Even of such virtues
are these ear-rings of mine. They are praised and honoured
everywhere. Indeed, they are known over the three worlds.
^
Do thou, therefore, bring me some sign (from my husband) !'
"^'
 * —
Parva.]

Section LVIII.

VaiganipayaTia said, —'Utanka, coming back to king Sau-

dasa who was always well-disposed towards all his friends,

solicited him for some sign (to convince Madayanti of the fact

of his being really commissioned by the king). That foremost

one of Ikshaku's race then gave him a sign.^
"Saudasa said,
—'This my present condition is intolerable.

I do not behold any refuge. Knowing this to be my wish, do

thou give away the jewelled ear rings.*''^ Thus addressed by

the king, Utanka went back to the queen and reported to her-

the words of her lord. Hearing those words, the queen gave
unto Utanka her jewelled ear-rings.* Having obtained the
ear-rings, Utanka came back to the king and said unto him,

'I desire to hear, monarch, what the import is of those mys-

terious words which thou saidst as a sign to thy queen !' —
"Saudasa said,
— 'Kshatriyas are seen to honour the Brah-
manas from the very beginning of the creation. Towards the
Brahmanas, however, many offences arise (on the part of
Kshatriyas).^ As regards myself, I am always bent in humility
before them. I am overtaken by a calamity through a Brah-
mana. Possessed of Madayanti, I do not see any other refuge.'
Indeed, foremost of all persons having of a high goal, I do
not behold any other refuge for myself in the matter of ap-
proaching the gates of Heaven or in continuing here, best

of regenerate ones I'' It is impossible for a king that is hostile

to Brahmanas to continue living in this world or in attaining

to happiness in the next.^ Hence have I given thee these my

jewelled ear-rings which were coveted by thee If Do thou
!'®
now keep the compact which thou hast made with me today

* These words of the king are intended to "be reported to his queen
who woiUd understand the allusion. The sense is this :
cursed bv Va-
cishtha, I have become a cannibal. My condition is intalerable. By
this gift of the ear-rinsfs to a deserving BrShmana, much merit may
arise. That merit may relieve me. —T.
t This also an allusion to the dreadful curse of Va^ishtha. The
is

king refers to Madayanti as his only r<^fuge. She may save him by do-
ing an act of special merit, viz., giving away Ler cofitly ear-rings to a

truly deserving BrShmaua, — T.

152 MAHABTIAIlATAr [AllUgita

"Utanka said,
— '0 king, I shall certainly act according to
my promise. I shall truly come back and place myself under
thy power. There is, however, a question, scorcher of foes,
"^*'
which I wish to ask thee.'

"Saudasa said,
—'Say, learned Brahmana, what is in thy
mind. I shall certainly reply unto thy words. I shall dispel
whatever doubt may be in thy mind. I have no hesitation in

this!'"
—
"Utanka said, 'Those who are skilled in the rules of duty
say that Brahmanas are of restrained speech. One who be-
haves wrongly towards friends is regarded as vile as a thief *^*
Thou, again, king, hast become my friend today. Do thou
then, foremost of men, give me such counsel as is approved
by the wise.^^ As regards myself, I have now obtained the
fruition of my wishes. Thou, again, art a cannibal. Is it
?'^*
proper for me to come back to thee or not

"Saudasa said,
— 'If it is proper (for me), foremost of
superior Brahmanas, to say what thou askest, I should then,

O best of regenerate ones, tell thee that thou shouldst never

come back to me !" O perpetuater of Bhrigu's race, by act-
ing even thus, thou wilt attain to what is beneficial to thee.

If thou comest back, learned Brahmana, thou wilt surely

"^«
meet with death !'

Vai^ampayana continued, — "Thus addressed by the intelli-

gent king in respect of what was beneficial for him, Utanka
took leave of the monarch and set out for the presence of
Ahalya." Desirous of doing what was agreeable to the wife
of his preeepfcor, he took the ear-rings with him and set out
with great speed for reaching the retreat of Gautama.^^ Pro-
tecting them even in the manner directed by Madayanti, —that
is, binding then within the folds of his black deer-skin, — he
proceeded on his way." After he had proceeded for some

* The sense is this : .a Brahmana is never loose of tongue. He is

trnthfiil. Hence, having passpd my worrl to thee about my return, thou

mayst be yure that I would keep my woi'd. One, again, that acts im-
properly towards a friend, comes to be regarded as a thief. By this,

Utanka reminds the king that he should not inflict any wrong on Lim
by carrying out bis intention of eating him up. T. —
 — —

Parva.] acwamedha parva. 15S

distance, he became afflicted by hunger. He there beheld a

Vihva tree bent down with the weight of (ripe) fruits.* He
climbed that tree.*" Causing his deer-skin, chastiser of foes,

to hang on a branch, that foremost of regenerate persons then

began to pluck some fruits.^^ While he was employed in
plucking thosefruits with eyes directed towards them, some

of them fell, king, on that deer-skin^^ in which those ear-

rings had been carefully tied by that foremost of Brahmanas.

With the strokes of the fruits, the knot became untied.^*

Suddenly that deer-skin, with the ear-rings in it, fell down.
When the knot being unfastened, the deer-skin fell down on
the ground, a snake who was there beheld those jewelled ear-
rings.-* That snake belonged to the race of Airavata. With
great promptness he took up the ear-rings in his mouth and
then entered an anthill. Beholding the ear-rings taken away
by that snake,^^"-® Utanka, filled with wrath and in great
anxiety of mind, came down from the tree. Taking his staff
he began to pierce that anthill." That best of Brahmanas,
burning with wrath and the desire for revenge, ceaselessly em-
ployed himself for five and thirty days in that task."^ The
goddess Earth, unable to bear the force of Utanka's walkinty
staff and with body torn therewith, became exceedingly anxi-
ous.-^ Unto that regenerate Rishi then, who continued to
dig the Earth from desire of making a path to the nether re-
gions inhabited by the Nagas,^® the chief of the celestials,

armed with the thunder, came there, on his car drawn by green
horses. Endued with great energy, he beheld that foremost of
"^^
Brahmanas, as he sat there engaged in his task.'

Vai9ampayana continued, — "Assuming the garb of a Brah-

mana afflicted with the sorrow of Utanka, the chief of the
celestials addressed him, saying, —'This (purpose of thine) ia

incapable of being achieved.^^ The regions of the Nagas are

thousands of Yojanas removed from this place. I think that
thy purpose is not capable of being achieved with thy walk-
^*
ing staff.'

"Utanka said,
— 'If, O Brahmana, the ear-rings be not re-

' -———— ——
- -— .- , _ -
I
*-

* Vilwa is the ^'gle marmaloi, —T.

[ 20 ]
154 MIHABHARATA. [Aniigit(i

covered by me from the regions of the Nagas, I shall cast oflf

my life-breaths before thy eyes, O foremost of regenerate per-

"»*
sons !'

Vai(;ampayana said,
— " When the thunder-armed Indra
failed to divert Utanka from his purpose, he united the latter'a

walking staff with the force of thunder.'^ Then, Janame-

jaya, the Earth, opening with those strokes having the force
of thunder, yielded a way to the (nether) regions inhabited by
the Nagas.'* By that path Utanka entered the world of
Nagas. He saw that that region lay extended thousands of
Yojanas on all sides." Indeed, blessed one, it was equipt
with many walls made of pure gold and decked with jewels
and gems.^^ There were many fine tanks of water furnished
with flights of stair-cases made of pure crystal, and many
rivers of clear and transparent water. He saw also many trees

with diverse species of birds perching on them.'* That perpe-

tuater of Bhrigu's race beheld the gate of that region which

was full five Yojanas high and a hundred Yojanas in width.**

Beholding the region of the Nagas, Utanka became very
cheerless. Indeed, he despaired of getting back the ear-rings."
Then there appeared unto hira a black steed with a white tail.

His and eyes were of a coppery hue,

face thou of Kuru's
race, and he seemed to blaze forth with energy." Addressing

Utanka, he said, 'Do thou blow

— into the Apana duct of my

body. Thou wilt then, learned Brahman a, get back thy

«ar-rings which have been taken away by a descendant of
Airavata's race !*' Do not loathe to do my bidding, son !

!'**
Thou didst it often at the retreat of Gautama in former days
"Utanka said,— 'How did I know thoe in the retreat of
my preceptor ? Indeed, I wish to hear how I did in those
!'*^
days what thou biddest me do now
"The steed said,
—'Know, learned Brfihmana, that I am
the preceptor of thy preceptor, for I am the blazing Jdtavedas

(deity of fire) ! By thee I was often worshipped for the sake

of thy preceptor,*" child of Bhrigu's race, duly and with a

pure heart and body. For that reason I shall accomplish what
is for thy good. Do my bidding without delay .'*^ Thus ad-
dressed by the deity of fire, Utanka did as he was directai.
Parva.] ACtriUEDHi pabta^ 15$

The deity then, gratified with him, blazed up for consuming

everything.** From the pores of his body, O Bharata, in

consequence of his very nature, a thick smoke issued threaten-

ing terrors to the world of Nagas.*' With that mighty and
wide-spreading smoke, Bharata, everything became envo-
loped in gloom, so that nothing, king, could any longer be
seen in the world of the Nagas.^° Cries of woe were heard
throughout the mansions of the Airavatas, uttered by the
Nagas headed by Vasuki, Janamejaya !^* Enveloped by
that smoke, the palaces could no longer be seen, Bharata,
These resembled woods and hills overwhelmed by a thick
frost/* With eyes that were red inconsequence of that smoke,
and afflicted by the energy of the deity of fire, the Nagas
came out of their mansions to the high-souled son of Bhrigu's
race for ascertaining what was the matter.'* Having heard
what the matter was from that ascetic of immeasurable energy^
all the Nagas, with fear depicted on their him
eyes, offered

their worship according to due forms.®* Indeed, Naga»

all the
placing the old and the youDg ones before them, bowed unto-
him with their heads and joining their hands addressed him,
saying,
—'Be gratified with us, holy one !'^*
Having grati-
fied that Brahmana and offered him water to wash his feet
and the ingredients of the Arghya (for honouring him), the
Nagas gave him those celestial and highly-adored earrings.^*
Thus honored by them, Utanka of great prowess, circumam-
bulating the deity of fire, started for the retreat of his pre-
ceptor.^^ Indeed, repairing quickly to Gautama's asylum,
king, he presented those ear-rings unto the wife of his-

preceptor, sinless one.®^ That best of Brahmanas also told

his preceptor everything about Vasuki and the other Nagas
that had occurred.*' It was even thus, Janamejaya, that
the high-souled Utanka, having wandered through the three
worlds, fetched those jewelled ear-rings (for hia preceptor's
wife).*® Of such prowess, O chief of Bharata's race, was the
asceticUtanka, So austere were the penances with which he
was endued. I have thus told thee what thou hadst asked
me."«»
 [AnugitS

Section LIX.

Janamejaya said,
—'After having conferred that boon on
IJtanka, O foremost of regenerate persons, what did th»
?"^
mighty-armed Govinda of great celebrity next do
Vaicampayana said,
— "Having granted that boon to Utanka
Govinda, accompanied by Satyaki, proceeded to Dwaraka on
his car drawn by his large steeds endued with great speed.*
Passing many lakes and rivers and forests and hills, he at
last came upon the delightful city of Dwaravati.' It was at
the time, O king, when the festival of Raivataka had begun,
that he of eyes like lotus-petals arrived with Satyaki as hia
companion.* Adorned with many beautiful things and covered

with diverse Koshas made of jewels and gems, the Raivataka

hill shone, king, with great splendour.^ That high moun-
tain, decked with excellent garlands of gold and gay festoons

of flowers, with many large trees that looked like the Kalpa
trees of Indra's garden,* and with many golden poles on which
were lighted lamps, shone in beauty through day and night.
By the caves and fountains the light was so great that it seem-
ed to be broad dayj On all sides beautiful flags waved on the
air with little bells that jingled continuously. The entire hill

resounded with the men and women.*

melodious songs of
Raivataka presented a most charming prospect like Meru with

all his jewels and gems. Men and women, excited and filled

with delight, O Bharata,^ sang aloud. The swell of music

that thus rose from that foremost of mountains seemed to touch

the very heavens. Everywhere were heard spouts and loud
whoops of men Avho were in all stages of excitement.'® The
cackle of thousands of voices made that mountain delightful
and charming. It was adorned with many shops and stalls

filled with diverse viands and enjoyable articles." There were

heaps of cloths and garlands, and the music of Vinds and
flutesand Mridangas was heard everywhere. Food mixed
with wines of diverse kinds Avas stored here and there.'^ Gifts
were being ceaselessly made to those that were distressed, or
blind, or helpless. In consequence of all this, the festival of

that mountain became highly auspicious." There were many

Parva.] acwamedha Pakva. 157

Sacred abodes built on the breast of that mountain, hero,

within which resided man}^ men of righteous deeds. Even
thus did the heroes of Vrishni's race sport in that festival of
Raivataka.^* Equipt with those mansions, that mountain
shone like a second Heaven. At the arrival of Krishna, O
chief of Bharata's race,^^ that prince of mountains resembled
the blessed abode of Indra himself. Worshipped (by his rela-

tives), Krishna then entered a beautiful mansion. Satyaki

also went to his own quarters with a delighted soul. Govinda
entered his residence after a long ab^ence,""^^ having accom-
Vasava amid the Danava
plished feats of great difficulty like
host. The heroes of the Bhoja, Vrishni, and Andhaka races,
all came forward to receive that high-souled one like the dei-

ties advancing to receive him of a hundred sacrifices." En-

dued with great intelligence, he honored them in return and
enquired after their welfare. With a gratified heart he then
saluted his father and mother.^® The mighty-armed hero was
embraced by both of them and comforted too (by numerous
evidences of afifection). He then took his seat with all the
Vrishnis sitting around him.^** Having washed his feet and
dispelled his fatigue, Krishna of mighty energy, as he sat
there, then recounted the chief incidents of the great battle
in answer to the questions put to him by his sire."**

Section LX.

"Vasudeva said,
— 'O thou of Vrishni's race, I have repeat-
edly heard men speaking of the wonderful battle (between the
Kurus and the Pandavas).^ Thou, however, mighty-armed
one, hast witnessed it with thy own eyes. Do thou, therefore,
sinless one, describe the battle in detail.'' Indeed, tell me
how that battle took place between the high-souled Pandavas
(on the one side) and Bhishma and Kama and Kripa and
Drona and Calya and others (on the other side),' between, in
fact, numerous other Kshatriyas well-skilled in arms, differing

from one another in mien and attire, and hailing from diverse
"*
realms.'

Vai^ampayana continued,— "Thua addressed by his sire, ha

159 MAUABHAKAT4. [Afiugiti

of eye3 like lotus-petals narrated, in the presence of his mother

also, how the Kaurava heroes had been slain in battle.'
"Vasudeva said,
—'The feats were highly wonderful that
were achieved by those high-souled Kshatriyas. In conse-
quence of their large number, they are incapable of being
enumerated in even hundreds of years.* I shall, however, .

mention only the foremost of them. Do thou listen, there-

fore, to me as I mention in brief those feats achieved by

the kings of Earth, thou of godlike splendour !^ Bhish-
ma of Kuru's race became the generalissimo, having eleven
divisions of the Kaurava princes under his command, like

Vasava of the celestial forces.*' Cikhandin of great intelli-

gence, protected by the blessed Arjuna, became the leader of

the seven divisions of the sons of Pandu.' The battle between
the Kurus and the Pandavas (under these leaders) raged for
ten days. It was so fierce as to make one's hair stand on its

cnd.^* Then Cikhandin, in great battle, aided by the wielder

of Gandiva, slew, with innumerable arrows, the son of Ganga
fighting bravely." Lying on a bed of arrows, Bhishma waited
like an ascetic till the sun leaving his southward path entered
on his northerly course when that hero gave up his life-
breaths.** Then Drona, that foremost of all persons conver-
sant with arms, that greatest of men under Duryodhana, like

Kavya himself of the lord of the Daityas, became gene-

ralissimo.-f-*' That foremost of regenerate persons, ever boast-
ing of his prowess in battle, was supported by the remnant
of the Kaurava force consisting then of nine Akshauhinis, and
protected by Kripa and Vrisha and others." Dbrishtadyumna
conversant with many mighty weapons, and possessed of great

intelligence,became the leader of the Pandavas. lie was

protected by Bhima like Varuna protected by Mitra." That
high-souled hero, always desirous of measuring his strength
with Drona, supported by the (remnant of the) Pandavas
army, and recollecting the wrongs inflicted (by Drona) on hi

* 'Chamu' here is used in a general sense, vis., a division. Of course,

it stands for an Akshauhini. —T.

t 'Kavi' or 'KSvya' is another name of Cukra, the preceptor of tke
Daityas.— T.
 Parva.] acwamedha pakva. 159

sire (Drupada, the king of the Panchalas), achieved great feats

in battle." In that encounter between Drona and the son of
Prishata, the kings assembled from diverse realms were nearly
€xterminated." That furious battle lasted for five days. At
the conclusion of that period, Drona, exhausted, succumbed
to Dhrishtadyutuna." After that, Kama became the gene-
ralissimo of Duryodhana's forces. He was supported in battle
by the remnant of the Kaurava host which numbered five

Akshaubinis.^' Of the sons of Pandu there were then three

Akshauhinis. After the slaughter of innumerable heroes, pro-
tected by Arjuna, they came to battle,*** The Suta's son
Kama, though a fierce warrior, encountering Partha, came to
his end on the second day, like an insect encountering a blaz-
ing fire.'*^ After the fall of Kama, the Kauravas became dis'

pirited and lost all energy. Numbering three Akshauhinis,

they gathered round the ruler of the Madras."^ Having lost

many car-warriors and elephants and horsemen, the remnant

of the Pandava army, numbering one Akshauhini and pene-
trated with cheerlessness, supported Yndhishthira (as their
leader)." The Kuru king Yudhishthira, in the battle that
ensued, achieved the most difficult feats and slew, before half
the day was over, the king of the Madras.^* After tlie fall of
Calya, the high-souled Sahadeva of immeasurable prowess slew
Cakuni the man who had brought about the quarrel (between
the Pandavas and the Kurus).-* After the fall of Cukuni,
the royal son of Dhritarashtra, whose army had sutJered an
extensive carnage and who on that account had become ex-
ceedingly cheerless, fled from thefield, armed with his mace.-'

Then Bhimasena of great prowess, filled with wrath, pursued

him and discovered him within the waters of the Dwaipayana
Jake.*^ With the remnant of their army, the Pandavas sur-
rounded the lake and, filled with joy, encountered Duryodhana
concealed within the waters.^® Their wordy shafts, penetrat-

ing through the waters, pierced Duryodhana. Rising up from

the lake, the latter approached the Pandavas, armed Avith
his mace, desirous of battle."' Then, in the great battle that
ensued, the royal son of Dhritarashtra was slain by Bhimasena
jvhtO put forth his great prowess, in the presence of m&iiy
160 m^habhaRita. [Amigitil

kings,'" After this the remnant of th^ PSndava army, as ib

slept in the camp, was slaughtered at night time by Drona's

son who was unable to put up with the slaughter of his father

(at the hands of Dhrishtadyumna).^^ Their sons slain, their

forces slain, their friends slr»in, only the five sons of Pandu

are alive with myself and Yuyudhana.'" With Kripa and

the Bhoja priiice Kritavarman, the son of Drona represents
the unslain remnant of the Kaurava army. Dhritarashtra's
son Yuyutsu also h.T.s escaped slaughter in consequence of hia
having adopted the side of the Pandavas.^^ Upon the slaught-
er of the Kaurava king (Suyodhana) with all his followers
and allie-j, Vidura and Sanjaya have come to the presence of
king Yudhishthira the just."* Even thus did that battle
03cur, lord, for eight and ten days. Many kings of Earth,
"^'
slain therein, have ascended to Heaven.'

Vaifjampayana continud, —'"The Vrishnis, as they heard,

O king, that dreadful account, became filled with grief and
sorrow and pain."^*

Seciion LXI.

Vai9ampayana said,
— "After the high souled Vfisudeva of
great prowess had finished his narration of the great battle of
the Bharatas before his sire, it was plain that that hero had
passed over the slaughter of Abhimanyu. The motive of the
high-souled one was that his sire might not hear what was
highly unpleasant to him.^"- Indeed, the intelligent Krishna

did not wish that his sire Vasudeva should, on hearing the
dreadful intelligence of the death of his daughter's son, be
aftiicted with sorrow and grief ^ (His sister) Subhadrfi, noticing

that the slaughter of her sun had not been mentioned, address-
ed her brother, saying. — Do thoii narrate the death of my .son,.

O Krishna !
— and fell down on the earth (in a swoon).'* Vasu-
deva beheld his daugliter fallen on the ground. As soon as he
saw this, he also fell down, deprived of his senses by grief.*

(Regaining his senses) Vasudeva, atilicted with grief at the

death of his daugiiter's son, king, addre.ssed Krishna, say-
ing,** — lotus eyed one. thou art faiued ou Earth for being
 —
Parvc^.] ACWAMEDliA PARVA. 161

truthful in speech. Why, however, slayer of foes, dost thou

not tell me today of the death of my daughter's son V puis-

sant one, tell me in detail of the slaughter of thy sister's son !

Possessed of eves resembling thine, alas, how was he slain in

battle by foes ?^ Since my heart does not from grief break

into a hundred pieces, it seems, O thou of the Vrishni race,

that it does not die with men when its hour does not come !^

Oh, at the time of his fall, what words did he utter, apostrophis-

ing his mother ? lotus-eyed one, what did that darling of

mine, possessed of restless eyes, say unto m.e ?^° I hope he has

not been slain by foe? while retreating from battle with his
back towards them ? I hope, Govinda, that his face did
not become cheerless while fighting ?" He was possessed, O
Krishna, of mighty energy. From a spirit of boyishness,

that puissant hero, boasting (of his prowess) in my presence,

used to speak of his skill (in battle). ^^ I hope that boy does
not lie on the field, slain deceitfully by Drona and Kama and
Kripa and others ? Do thou tell me this !^^ That son of my
daughter always used to challenge Bhishma and that foremost
of all mighty warriors, viz., Kama, in battle !'^*
Unto his

sire who, from excess of grief, indulged in such lamentations,

Govinda, more afflicted than he, answered in these words,^^

'His face did not become cheerless as he fought in the van of

battle. Fierce though that battle was, he did not turn his

back upon it.^^ Having slain hundreds and thousands of

kings of Earth, he was brought to grief by Drona and Kama
and at last succumbed to the son of Dus^asana.-^'^ If, lord,

he had been encountered, one to one, without intermission,

he was incapable of being slain in battle by even the wielder

of the thunder-bolt.^^ When his sire Arjuna was withdrawn
from the main body by the Samsaptakas (who challenged to
fight him separately), Abhimanyu was surrounded by the en-
raged Kaurava heroes headed by Drona in battle.^^ Then,
sire, after he had slaughtered a very large number of foes in
battle, thy daughter's son succumbed to the son of
at last

Dus^asana.^" Without doubt, he has gone to Heaven Kill !

this grief of thine, thou of great intelligence ! They that

are of cleansed understandings never languish when they meet
[ 21 ]
162 mahabiiahata; [Anugiia

with any calamity.-* He by whom Droiia and Kama and

others were checked in battle, — heroes that were equal to
Indra himself in might — why would not he ascend to Hea-
ven ?^^ O irresistible one, do thou kill this grief of thine !

Do not suffer thyself to be swayed by wrath. That conqueror

of hostile cities has attained to that sanctified goal which de-
pends upon death at the edge of weapons.^^ After the fall of

that hero, this my sister Subhadra, stricken with grief, in-

dulged in loud lamentations, when she saw Kunti, like a

female as prey.-* When she met Draupadi, she asked her in
grief, — reverend lady, where are all our sons ? I desire to

behold them !-^ —Hearing her lamentations, all the Kaurava

ladies embraced her and wept sitting around her.^^ Behold-

ing (her daughter-in-law) Uttara, she said, blessed girl, —

where has thy husband gone ? When he comes back, do thou,
without losing a moment, apprise me of it !-^ Alas, daughter
of Virata, as soon he heard my voice, he used to come

out of his chamber without the loss of a moment. Why does

not thy husband come out today ?2« Alas, Abhiraanyu, thy
maternal uncles — mighty car-warriors —are all hale ! They
used to bless thee when they saw thee come here prepared to go
out for battle !^^ Do thou tell me the incidents of battle today

as before, O chastiser of foes ! Oh, why dost thou not answer

me today— me who am weeping so bitterly ?3^— Hearing these

lamentations of this daughter of the Vrishni race, Pritha,

deeply afflicted with grief, addressed her and slowly said,^*—

O Subhadra, though protected by Vasudeva and Satyaki and

by his own sire, thy youthful son has yet been slain. That
slaughter is due to the influence of Time
!'''-
O daughter of

Yadu's race, mortal thy son was ! Do not grieve ! Irresistible

in battle, thy son has, without doubt, attained to

the highest

goal '.^^ Thou art born in a high race of high-souled Kshatri-

Do not grieve, O thou of restless glances, girl of eyes

yas !

like lotus-petals !^* Do thou cast thy eyes on Uttara who is

quick with child ! O blessed lady, do not yield to sorrow !

!^^—
This auspicious girl will soon bring forth a son to that hero
Having comforted her in this way, Kunti, conversant with
every duty, perpetuater of Yadu's race, casting off her grief,
Parva.] acwamedha parva.' 163

O irresistible one, made arrangements for Abhimanyu's ob-

sequial rites, with the acquiescence of king Yudhishthira
and Bhima, and the twins (viz., Nakula and Sahadeva) who
in prowess resembled Yama himself She also made many
presents unto the Brahmanas,^®"^^ and bestowed upon them>
many kine, O perpetuater of Yadu's race. Then the Vrishni
dame (Kunti), comforted a little, addressed the daughter of
Virata, saying,^** — faultless daughter of Virata, thou shouldst
not indulge in grief ! For the sake of thy husband, thou of
rotund hips, protect the child in thy womb !^^ —Having said

these words, O thou of great splendour, Kunti ceased. With

her permission I have brought Subhadra here.*" It was even
thus, giver of honours, that thy daughter's son met with
his death. Cast off thy burning grief, O irresistible one ! In-
"*^
deed, do not set thy heart on sorrow !'

Section LXII.

Vaigampayana said,
—"Having heard these words of his son-
Vasudeva, that descendant of Cura, of righteous soul, casting
off his grief, made excellent obsequial offerings (unto Abhi-
manyu).^ Vasudeva also performed those rites for the accension

(to Heaven) of his high-souled nephew, that hero who was ever
the darling of his sire (Vasudeva)." He ^uly fed six millions of
Brahmanas, endued with great energy, with edibles possessed
of every recommendation.^ Presenting many clothes unto
them, Krishna gratified the thirst for wealth of those Brah-
manas. Wonderful were the heaps of gold, the number of
kine and of beds and cloths, that were then given away. The
Brahmanas loudly declared,
—'Let (Krishna's wealth) in-
!'*"^
crease Then Vasudeva of Dagarha's race, and Valadeva,
and Satyaki, and Satyaka, each performed the obsequial rites

of Abhimanyu.® Exceedingly afflicted with grief, they failed

to attain comfort. The same was the case with the sons of
Pandu in the city called after the elephant.^ Deprived of
Abhimanju, they failed to obtain peace of mind. The daughter
of Virata, O monarch, for many days,® totally abstained from
all food, exceedingly afflicted by grief on account of the death
 —

164 MAHABHARATA. [Anugita

of her husband. At this all her relatives became plunged

into excess of grief. They all feared that the embroy in her
womb might be destroyed.^ Then Vyasa, ascertaining the
state of things by his spiritual vision, came there. The highly
intelligent Rishi, endued with great energy, arrived (at the

palace), addressed Pritha of large eyes,^" as also Uttara her-

self, saying,
—'Let this grief be abandoned ! famous lady,
a son endued with mighty energy will be born to thee,^^
through the puissance of Vasudeva and at my word. That
son will rule the Earth after the Pandavas (have departed
from it).'^^ Beholding Dhananjaya, he said unto him, in the

hearing of king Yudhishthira the just, and gladdening him

with his words, Bharata,^^
— 'Thy grandson, highly blessed
one, will become a high-souled prince ! He will righteously
rule the whole Earth to the verge of the sea.^* Therefore, O
foremost one of Kuru's race, cast off this grief, mower of
foes ! Do not doubt this ! This will truly happen P^ That
which was uttered by the Vrishni hero on a former occasion,

will, without doubt, happen ! Do not think otherwise !^® As

regards Abhimanyu, he has gone to the regions of the deities,
conquered by him with his own acts. That hero should not
be grieved for by thee or, indeed, by the other Kurus !'^^

Thus addressed by his grandsire, Dhananjaya of righteous

soul, king, cast off his grief and even became cheerful.^'

Thy sire, O prince, that art conversant with all duties, began
to grow in that womb, thou of great intelligence, like the
Moon in the lighted fortnight.^® Then Vyasa urged the royal
son of Dharma for performing the horse-sacrifice. Having said
so, he made himself invisible there and then.^° The intelli-

gent king Yudhishthira the just, hearing the words of Vyasa,

set his mind on the journey for bringing wealth (for the
"^^
sacrifice).'

Section LXIII.

Janamejaya said,— "Having heard these word?, regene-

rate one, that were spoken by the high-souled Vyasa in res-

pect of the horse-sacrifice, what steps were taken by Yudhisb-
Parva.] acwamedha parva. 165

thira ?^ Do thou tell me, foremost of re^jenerate ones, how

the king succeeded in obtaining the wealth which Marutta
!"^
had buried in the Earth
Vaigampayana said,— "Having heard the words of the
Island-born ascetic, king Yudhishthira the just summoned all

his brothers, viz., Arjuna and Bhim.asena and the twin sons
of Madri, in proper time and then said unto them (the follow-

ing words),-'
— 'Ye heroes, you have heard the words which the
highly intelligent and high-souled Krishna has said from his
friendship forand the desire of doing good to the Kurus !*
Verily, you have heard those words that have been uttered by

that ascetic of abundant penances, that great sage desirous

of bestowing prosperity on his friends,*"^ that preceptor of

righteous behaviour, viz., Vyasa of wonderful feats ! You

have heard what Bhishma also said,and what Govinda too
of great intelligence has uttered.^ Remembering those words,
ve sons of P?.ndu, I desire to obey them duly ! By obeying

those words of theirs great blessedness will attach to all of

you '/ Those words spoken by those utterers of Brahma are

certain (if obeyed) to bring in their train considerable benefit.

Ye perpetuaters of Kuru's race, the Earth has become divested

of her wealth.^ Ye kings, Vyasa, therefore, informed us of

the wealth (that lies buried in the Earth) of Marutta. If

you think that wealth abundant or sufficient,^ how shall we

bring it (to our capital) ? What, O Bhima, dost thou think
as regards this V When the king, perpetuater of Kuru's
race, said these words,^° Bhimasena, joining his hands, said
these words in reply,
—'The words thou hast said, thou of

mighty-arms," on the subject of bringing the wealth indicated

by Vyasa, are approved by me ! If, O puissant one, we
succeed in getting the wealth kept there by the son of
Avikshita,^^ then this sacrifice, king, purposed by us will

be easily accomplished ! Even this is what I think. We shall,

therefore, bowing our heads unto the high-souled Giri^a,^*

and offering due worship unto that deity, bring that wealth.
* - - .

* «Kvislma' implies Vyasa here. The great Rishi was called 'the

Island-bovn Krishna.' — T.
166 MAHABHA-RiTA [Anugitci

Blessed be thou. Gratifying that god of gods, as also his

companions and followers, in words, thought, and deed, we
shall, without doubt, obtain that wealth. Those Kinnaras of
fierce mien who are protecting that treasure^*"^^ will certainly

yield to us if the great deity having the bull for his sign
becomes gratified with us !'
—Hearing these words uttered by
Bhima, O Bharata,^^ king Yudhishthira the son of Dharma
became highly pleased. The others, headed by Arjuna, at the
same time, said,
—'So be it.'^^ The Pandavas then, having
resolved to bring that wealth, ordered their forces to march
under the constellation Dhruba and on the day called by the
same name.*^® Causing the Brahmanas to utter benedictions
on them, and having duly worshipped the great god Mahegwara,
the sons of Pandu set out (on their enterprise).^^ Gratifying
that high-souled deity with Modakas and frumenty and with
cakes made of meat, the sons of Pandu set out with cheerful
hearts."'* While they thus set out, the citizens, and many
foremost of Brahmanas, with cheerful hearts, uttered auspicious
blessings (on their headsV"^ The Pandavas, circumambulating
many Brahmanas that daily worshipped their fires, and bend-
ing their heads unto them, proceeded on their journey."^

Taking the permission of king Dhritarashtra who was afflicted

with grief on account of the death of his sons, his queen

(Gandhari), and Pritha also of large eyes,"^ and keeping the
Kaurava prince Yuyutsu, the son of Dhritarashtra, in the

capital, they set out, worshipped by the citizens and by many

Brahmanas possessed of great wisdom.""*

Section LXIV.

Vai(;ampayana said,
—"They then set out, with cheerful
hearts, and accompanied by men and animals all of whom
and which were equally cheerful. They filled the whole Earth
with the loud clatter of their wheels.^ Their praises hymned

* The Commentator explains that by the constellation Dhruba is

implied Rohini and the XJttaras numbering three. Sunday, again, i&

called the Dhruba-day.— T.

Parva.) acwamedha parva, 167

by eulogists and Sutas and Magadhas and bards, and supported

by their own army, they looked like so many Adityas adorned
with their own rays." With the white umbrella held over his
head, king Yudhishthira shone with beauty like the lord of
the stars on the night when he is at full.^ That foremost of
men, the eldest son of Pandu, accepted, with due forms, the
blessings and cheers @f his gladdened subjects as he proceeded
on his way.* As regards the soldiers that followed the king,
their confused murmurs seemed to fill the entire welkin.^
That host crossed many lakes and rivers and forests and plea-
sure gardens. They at last came upon the mountains." Arriv-
ed at that region where that wealth was buried, king, the

royal Yudhishthira fixed his camp with all his brothers and
troops.'^ The region selected for the purpose, chief of Bha-

rata's race, was perfectly level and auspicious. There the

king pitched his camp, placing in his van such Brahmanas as
were endued with penances and learning and self-restraint,®

as also his priest Agnivecjya, thou of Kuru's race, who was

well-conversant with the Vedas and all their branches.* Then
the royal sons of Pandu, and the other kings (who accompanied
that expedition), and the Brahmanas and priests well-skilled

in sacrificial rites, having duly performed same propitiatory

ceremonies, spread themselves all over that spot. Having duly
placedthe king and his ministers in the middle,^"^^ the Brah-
manas caused the camp to be pitched by laying out six roads
and nine divisions.-|- King Yudhishthira caused a separate
encampment to be duly made for the infuriate elephants that
accompanied his force. When everything was complete, he
addressed the Brahmanas, saying, —'Ye foremost of Brahmanas,
let that be done which you think should be done in view of
the matter at hand. Indeed, let an auspicious day and con-
stellation be fixed for it. Let not a long time pass away over
our heads as we wait in suspense here. Ye foremost of learned

* 'Agnivecya' was another name of Dhanroya. — T.

+ Three roads running north to south, and three running east to
west and intersecting the former, are the six roads that are directed to
be laid out in pitching encampments. These give nine squares with two
bouadary lines at ight angles with each other.---T.
i
 —

168 MAHABHARATA, [AnUQlta

Bcahaiinas, having formed this resolution, let that be done

!'""^'*
which should be done after this Hearing these words of

the king, the Brahuianas with those amongst them that were
well-skilled in the performance of religious rites, became filled

with gl idne-is and desirous of doing what was agreeable to

king Vudhishthira the just, said these words in rpply,^*

'This very day is an auspicious one with an auspicious con-

stellation. We shall, therefore, strive to accomplish those high
rites we propose. We shall today, king, live upon water
alone. Do you all fast also today.'" Hearing those words of

those foremost Brahmanas, the royal sons of Pandu passed

that night, abstaining from all loud, and lying confidently on
beds of KuQa grass, like blazing tires in a sacritice.-^** And
the night wore away as they listened to the discourses of the

learned Brahmanas (on diverse subjects). When the cloudless

morning came, those lurtmust of Brahmanas addressed the

"^^
royal son of JJuarma, (^saying as follows).

Section' jlXV.

"The Brahmanas said,

—'Let offerings be made unto the
higii-souled Mahaaeva ot three e\es. Having duly dedicated
those oli'erings, king, we shall then strive to gain our object.'^

Hearing the.-e words of those Brahmanas, Yucihishthira caused

oti'erings to be duly made unto that deity who loved to lie

down on mountain-breasts.^ Gratifying the (sacrihcial) fire

with (libations of) sanctitied butter according to the ordinance,

the priest (Dhaumya) cooked Charu with the aid of Mantrns

and performed the neces.sary rites. '^ He took up many flowers

and sanctitied them with Mantras, king. With Modakas
and frumenty and meat, he made offerings to the deity.*

With diverge kinds of flowers and with fried paddy, of very

superior kind, Dhaumya, well-versed in the Vedas, performed
the remaining rites. ^ He next presented ofl'erings according
to the ordinance unto those who formed Maha-
ghostly beings
deva's train. And oflerings were next made to Kuvera the
chief of the Yakshas, and unto Manibhadr also.® Unto the i,

other Y'akshas also, and unto thfm that were the foremost
Pavvo..] acwamedha farva. 169

ones among the ghostly companions of Mahadeva, the priest

offered due worship, having filled many jugs with food, with
Kri(;aras and meat and Nivapas mixed with sesame seeds.

The king gave away unto the Brahmanas thousands of kine.''"^

He then directed the presentation, according to due rites, of

offerings unto those night-wandering beings (who live with

Mahadeva). Surcharged, as it were, with the scent of Dhupas,
and filled with the fragrance of flowers,® that region, sacred
to the deity of deities, O king, became exceedingly^ delightful.

Having performed the worship of Rudra and of all the Ganas,^**

the king, placing Vyasa ahead, proceeded towards the place

where the treasure was buried. Once more worshipping the
Lord of treasures, and bowing unto him with reverence and
saluting him properly," with diverse kinds of flowers and
cakes and KriQara, having worshipped those foremost of gems,
viz., Cankha and Nidhi, and those Yakshas who are the lords
of gems,*- and having worshipped many foremost of Brahmanas
and caused them to utter blessings, the king endued with great
puissance, strengthened by the energy and the auspicious ]

benedictions of those Brahmana=,*^ caused that spot to be

excavated. Then numerous vessels of diverse and delightful
and Bhringaras and Katahas and Kalasas and Bardha-
forms,**

manakas, and innumerable Bhajanasof beautiful forms,*^ were

dug out by king Yudhishthira the just. The wealth thus dug
out was placed in large 'Karaputas' for protection.**® A por-
tion of the wealth was caused to be borne upon the shoulders
of men in stout balances of wood with buskets slung like
scales at both ends. Indeed, king, there were other methods
of conveyance there for bearing away that wealth of the son
of Pandu.f*^ There were sixty thousands of camels, and a
hundred and twentythousand horses, and of elephants, mon-
arch, there were one hundred thousand.*^ Of cars there were

* 'Karapnta' is made up of two wooden chests united with each

other by chains or cords and intended to be borne by camels and
bullocks.—T.
t The first line of 17 is exceedingly terse. Literally rendered, ife

runs,— 'Each vessel was united with another, and became half the (total;
weight slung on balance.'— T.

I 22 ]
170 MaTtabhaRata: [Anugitl

;aR many, and of carts too as many, and of she-elephants as

many. Of mules and men the number was untold.^' That

wealth which Yudhishthira caused to be dug out was even so
much. Sixteen thousand coins were placed on the back of
each camel ; eight thousand on each car ; four and twenty
thousand on each elephant ;
(while proportionate loads were
placed on horses and mules and on the backs, shoulders, and
heads of men).-° Having loaded these vehicles with that
wealth and once more worshipping the great deity Civa, the

son of Pandu set out for the city called after the elephant,"

"with the permission of the Island-born Kishi, and placing his

priest Dhaumya in the^van. That foremost of men, viz., the

Toyal son of Pandu, made short marches every day, measured
by a Goyuta (4 miles)." That mighty host, king, afflicted

with the weight they bore, returned, bearing that wealth,

towards the capital, gladdening the hearts of all those perpe-

tuaters of the Kuru race.'"^

Section LXV^I.

Vai<jampayanasaid.
—"Meanwhile, Vasudeva of great energy
accompanied by the Vrishnis, came to the city called after the

elephant.^ While leaving that city for returning to his own

Dwaraka, he had been requested by the son of Dharraa to come
back. Heiice, knowing that the time fixed for the horse-sacri-

fice had come, that foremost of men came back (to the Kuru
capital).'' Accompanied by the son of
Rukmini,by Yuyudhana,
by Charudeshna, by Camva, by Gada, by Kritavarman,' by
the

heroic Sarana, by Ni^atha, and by Unmukha, Vasudeva came,

with Valadeva at the head of the train, and with Subhadra

alsoaccompanying him.* Indeed, that hero came for seeing

Draupadi and Uttara and Pritha and for comforting those
bereft of many
Kshatriya ladies of distinction who had been
of their protectors.^ Beholding those heroes come, king Dhri-
tarashtra, as also the high-souled Vidura, received
them with
Krishna of great
due honours.' That foremost of men, viz.,
energy, well adored by Vidura and Yuyutsu, continued to
reside in the Kuru capital.^ It wis while the Vrlshni heroes
Parva.] acwamedha parva." 171

O Janamejaya, were residing in the Kuru city, O king;

that thy sire, that slayer of hostile heroes, was born.*
The
royal Parikshit, monarch, afflicted by the Brahma-weapon
(of Agwatthaman), upon coming out of the womb, lay still
and motionless, for life he had not. By his birth he had
gladdened the citizens but soon plunged them into grief.*

The citizens, learning of the birth of the prince, uttered a

leonine shout. That noise proceeded to the utmost verge of
every point of the compass. Soon, however, (when it was
known that the prince was bereft of life), that noise ceased.*®"
With great haste Krishna, his senses and mind considerably
affected, with Yuyudhana in his company, entered the inner

apartments of the palace.** He beheld his own paternal

aunt (Kunti) coming, loudly weeping and calling upon him
repeatedly.*^ Behind her were Draupadi and the famous
Subhadra, and the wives of the relatives of the Pandavas, all
weeping piteously.** Meeting Krishna, Kunti, that daughter
of the Bhoja race, said unto 'him, foremost of monarchs>
these words in a voice choked with tears.** — Vasudeva^
O mighty-armed hero^ Devaki, by having borne thee, has
come to be regarded as an excellent genetrix !Thou art
our refuge, and our glory I This race (of Pandu) depends
upon thee for its protector !*^ O Yadava hero, puissant one,
this child of thy sister's son, has come out of the womb,
slain by Agwatthaman ! Ke9ava, do thou revive him !**

O delighter of the Yadavas, even this was vowed by thee,

O puissant one, when AQwatthaman had inspired the blade

of grass into a Brahma-weapon of mighty energy Indeed, !

O Ke9ava, thy words were even these —I : shall revive that

child if he comes out of the womb dead —That !*^ child, O son,

has been born dead ! Behold him, O foremost of men. It be-

hooveth thee, Madhava, to rescue Uttara and Subhadra and

Draupadi and myself, and Dharma's son (Yudhishthira), and-
Bhima and Phalguna, and Nakula, and the irresistible Saha-
deva I*^"*' In this child are bound the life-breaths of the Pan-
davas and myself ! O thou of the Dacjarha race, on him de-
pends the obsequial cake of Pandu, as also of my father-in-law,***

and of Abhimanyu too, blessed be thou, that darling nephew of

 —

172 MAnABHARATA. [AnugitH

thine who was so very like unto thee ! Do thou accomplish to-
day what will be beneficial to all these ! I urge thee earnestly,

O Janarddana l'^ Uttara, slayer of foes, always repeats the

words said unto her by Abhimanyu. Without doubt, O Krish-

na, those words were highly agreeable to her.^" thou of the

Datjarha race, Arjuna's son said unto this daughter of Virata,

Thy son, O blessed girl, will go to my maternal uncles.^^ Tak-

ing up his residence with the Vrishnis and Andhakas, he will

obtain from them the science of arms, indeed, diverse wonder-
ful weapons and the whole of the science of polities and mora-
lity !2* —
Even these were the words, O son, that that slayer
of hostile heroes, viz., the son of Subhadra, that irresistible

hero, said unto Uttara from his aJBfection for her.^^ slayer of

Madhu, bowing our heads unto thee, we pray thee for making
those words of Abhimanyu true ! In view also of the time
!'^^
that has come, do thou accomplish what is highly beneficial

Having said these words unto that hero of the Vrishni's race,

Pritha of large eyes, raised her arms upwards and with the
other ladies in her company, fell down on the Earth.^^ All of

them, with eyes rendered muddy by tears, repeatedly explain-

—
ed, saying, the son of Vasudeva's nephew has been
'Alas,

born dead —After Kunti had said Janarddana took hold

!'^® so,

of her, O Bharata, and gently raising her from the Earthy

comforted her as follows."^^

Section LXVII.

Vai(;ampayana said,
—"After Kunti had sat up, Subhadra,

beholding her brother, began to weep aloud, and afflicted with

excessive grief, said,^
—'0 thou of eyes like lotus petals, behold

the grandson of Arjuna of great intelligence Alas, the Kuru !

race having been thinned, a child has been born that is feeble
and dead \^ The blade of grass (inspired into a weapon of
great efficacy), uplifted by Drona's son for compassing the
destruction of Bhimasena, fell upon Uttara and Vijaya and
myself !** Alas, that blade, O Ke(;ava, is still existing (un-

* 'Vijaya' is Arjuna.— T.
 — !!

Parva.] acwamedha parva. 173

extracted) in me, after having pierced my heart, since I do

not, irresistible hero, behold this child with (his sire who
was) my son !* What will the righteous souled king Yu-
dhishthira the just say ? What will Bhimasena and Arjuna,
and the two sons of Madravati also say P Hearing that Abhi-
manyu's son was born and dead, the Pandavas, thou of
Vrishni's race, will regard themselves as cheated by Agwat-
thaman.^ Abhimanyu, Krishna, was the favourite of all

the Pandava brothers, without doubt. Hearing this intelli-

gence, what will those heroes, vanquished by the weapon of

Drona's son, say ?'^
What grief, Janarddana, can be greater
than this, viz., that Abhimanyu's son should be born and
dead ?^ Bowing unto thee with my head, Krishna, I seek
to gratify thee today ! Behold, O foremost of men, these two
standing here, viz., Pritha and Draupadi !^ When, Ma-
dhava, the son of Drona sought to destroy the embryos even
in the wombs of the ladies of the Pandavas, at that time, O
grinder of foes, thou saidst in wrath unto Drona's son (even

these words),** —O wretch of a Brahmana, vilest of men,

I shall disappoint thy wish ! I shall revive the son of Kiri-

tin's son !** —Hearing these words of thine and well knowing
thy puissance, I seek to gratify thee, irresistible hero
Let the son of Abhimanyu be revived \^^ If having pledged
thyself previously thou dost not accomplish thy auspicous vow,
do thou then know for certain, chief of the Vrishni race,
that I shall cast off my life !*^ If, hero, this son of Abhi-

manyu doth not revive when thou, O irresistible one, art alive

and near, of what other use wilt thou be to me ?** Do thou,

therefore, O irresistible one, revive this son of Abhimanyu,

this child that is possessed of eyes similar to his, — even as a
rain-charged cloud revives the lifeless crops (on a field) !*^

Thou, Kegava, art righteous-souled, truthful, and of prow-

ess incapable of being baffled. It behooveth thee, O chastiser
of foes, to make thy words truthful !*^ If only thou wishest
it, thou canst revive the three worlds (of being) if dead
What need I say, therefore, of this darling child, born but
dead, of thy sister's son 1" 1 know thy puissance, Krishna !

Therefore, do I solicit thee ! Do thou show this great favour

174 SfAHABHARATA. [AnugitS

to the sons of Pandii !** It behooveth thee, O mighty-armed

one, to show compassion to this Uttara or to me, thinking
that I am thy sister or even a mother that hath lost her son,
"**
and one that hath thrown herself upon thy protection 1'

Section LXVIII.

Vaicjampayana said,
— "Thus addressed, O king, (by his

sister and others), the slayer of Ke^in, exceedingly afflicted

by grief, answered,
—'So be it
!'
— These words were uttered
with sufficient loudness and they gladdened all the inmates ot

the inner apartments of the palace.^ The puissant Krishna,

that foremost of men, by uttering these words, gladdened all

the people assembled there, like one pouring cold water on

a person afflicted with sweat.* He then quickly entered the
lying-in room in which thy sire was born. It was duly sancti-

fied, chief of men, with many garlands of white flowers;*

with many well-filled water pots arranged on every side ;

with char-coal, soaked in ghee, of Tinduka wood, and mustard

seeds, thou of mighty-arms ;* with shining weapons properly
arrayed, and several fires on every side. And it was peopled
by many agreeable and aged dames summoned for waiting
(upon thy grand-mother).^ It was also surrounded by many
well-skilled and clever physicians, O thou of great intelligence !

Endued with great energy, he also saw there all articles that

are destructive of Rakshasas, duly placedby persons conversant

with the subject. Beholding the lying-in room in which thy
sire was born thus equipt, Hrishike^a became very glad and

said,—'Excellent, Excellent
!'«' When he of Vrishni's race
said so and presented such a cheerful countenance, Draupadi,
repairing thither with great speed, addressed the daughter of
Virata, saying,^— 'O blessed lady, here comes to thee thy father-
in-law, the slayer of Madhu, that ancient Rishi of inconceiv-
able soul, that unvanquished one !'»—Virata's daughter, check-
ing her tears, said these words in a voice suffocated with grief.

Covering herself properly, the princess waited for Krishna like

the deities reverentially waiting for him.^<> The helpless lady,

with heart agitated by grief, beholding Govinda coming, in-

Parva.] ACWAivtEniTA parva. 175

dulged in these lamentations :" — lotus-eyed one, behold us

two deprived of our child ! Janarddana, both Abhimanyu
and myself have been equally slain !^- thou of Vrishni's

race, slayer of Madhu, I seek to gratify thee by bending

my head, O hero, unto thee ! Do thou revive this child of
!''*
mine that has been consurued by the weapon of Drona's son
If king Yudhishthira the just, or Bhimasena, or thyself,

lotus-eyed one, had, on that occasion, said,^* — Let the blade of

grass (inspired by Acwathaman into a Brahma- weapon) destroy
the unconscious mother, — puissant one, then I would have
been destroyed "and this (sad occurrence) would not have
happen ed.^^ Alas, what benefit has been reaped by Drona's
son by accomplishing this cruel deed, viz., the destruction of
the child in the womb by his Brahma- weapon '^^ That self-

same mother now seeks to gratify thee, slayer of foes, by

bending her head|! Surely, Govinda, I shall cast oif my
life-breaths if this child does not revive 1'^ In him, right-
eous one, were placed many expectations by me ! Alas, when
these have been frustrated by Drona's son, what need have I,

O Ke^ava, to bear the burden of lite ?^® The hope, Krishna,

was cherished by me that with my child on my lap, Janard-
dana, I would salute thee with reverence. Alas, O Ke9ava,
that hope has been destroyed !^° O foremost of all beings, at

the death of this heir of Abhimanyu of restless eyes, all the

hopes in my breast have been destroyed l'" Abhimanyu of

restless eyes, slayer of Madhu, was exceedingly dear to

!"*
thee ! Behold this child of his slain by the Brahma- weapon
This child is very ungrateful and very heartless, like his sire,

for, behold, disregarding the prosperity and affluence of the

Paadavas, he has gone to Yama's abode \^^ I had, before this,

vowed, Kegava, that if Abhimanyu fell on the field of battle,

O hero, I would follow him without any loss of time."^ I did

not, however, keep my vow, cruel that I am and fond of life !

If I repair to him now, what, indeed, will Phalguna's son

'"**
say r
 [Anugita

Section LXIX.

VaiQampayana said,
— " The helpless Uttarii, desirous of
getting back her child, having iiidulged in these piteous la-

mentations, fell down in affliction on the earth like a demented

creature.* Beholding the princess fallen on the earth deprived
of her son and with her body uncovered, Kunti as also all the
(other) Bharata ladies, deeply afflicted, began to weep aloud.*
Resounding with the voi e of lamentation, the palace of the
Paiidavas, king, was soon converted into a mansion of sorrow

where nobody could remain.^ Exceedingly afflicted by grief

on account of her son, Virata's daughter, O king, seemed to
be struck down for sometime by sorrow and cheerlessness.*
Regaining consciousness, chief of Bharata's race, Uttara
took up her child on her lap and said these words :^
— Thou art
the child of one who was conversant with every duty. Art
thou not conscious then of the sin thou committest, since thou
dost not salute this foremost one of the Vrishni's race ?* son,
repairing to thy sire tell him these words of mine, viz., — It
is difficult for living creatures to die liefbre their time comes,'^

since though reft of thee, my husband, and now deprived of my

child also, I am yet alive when I should die, uncndued as I am
with everything auspicious and everything possessed of value !*

— mighty-armed one, with the permission of king Yudhish-

thira the just I shall swallow some virulent poison or cast my-
self on the blazing fire !^ sire, difficult of destruction is

my heart since, though I am deprived of husband and child,

!'"
that heart of mine does not yet break into a thousand pieces
Rise, son, and behold this thy afflicted great-grand-mother !

She is deeply afflicted with grief, bathed in tears, exceedingly

cheerles=', and plunged in an ocean of sorrow !** Behold the
reverend princess of Panchiila, and the helpless princess of
the Sattata race ! Behold myse'f, exceedingly afflicted with
grief, and resembling a deer pierced by a hunter.*" Rise,
O child, and behold the face of this lord of the worlds,
that is endued with great wisdom, and possessed of eyes
'13
like lotus-petals and resembling thy sire of restless glances
 P<trV<l.] ACWAMED7IA PARVA. 177

Beholding Uttara, who indulged in these lamentations, fallen

on the earth, all those ladies, raising her, caused her to sife

up.** Having sat up, the daughter of the king of the Mat-
syas, summoning her patience, joined her hands in reverence
and touched the earth with her head for saluting Ke9ava
of eyes like the petals of the lotus." That foremost of
beings, hearing those heart-rending lamentations of hers,
touched water and withdrew the (force of the) Brahma-
weapon.*" That hero of unfading glory, belonging to the
race of the Da^arhas, promised to give the child his life.

Then he of pure soul, .«^aid these words in the hearing of the

whole universe,*'— O Uttara, I never utter an untruth ! My
words will prove true. I shall revive this child in the pre-
sence of all creatures Never
!*^
before have I uttered an un-
truth even in jest. Never have I turned back from battle.
(By the merit of those acts) let this child revive !" As right-
eousness is dear to me, as Brahmanas are especially dear to
me, (by the merit of that disposition of mine) let Abhi-
manyu's son, who is born dead, revive !^® Never hath a
misunderstanding arisen between me and my friend Vijaya.
Let this dead child revive by that truth !" As truth and
righteousness are always established in me, let this dead child
of Abhimanyu revive (by the merit of these) 1" As Kansa
and Ke^i have been righteously slain by me, let this child
revive today by that truth l'^^ After these words were uttered
by Vasudeva, that child, O foremost one of Bharata's race,
became animate and began gradually to move, monarch !"'^*

Section LXX.
VaiQampayana said, " When the Brahma-weapon was —
withdrawn by Krishna, at that time, the lying-in room was
illumined by thy father with his energy.* All the Rakshasaa
(that had come there) were forced to leave the room and many

* Before performing any rite or act of a grave nature, Hindus are

required to touch water or perform what is called the 'acharaana. A
little quantity of water is taken on the palm of the right hand, and with
it are touched the lips, tlie nostrils, the ears, and the eyes. — T.
[ 23 ]
178 MAHABHARATAi [AnvgHd

of them met with destruction. In the welkin a voice was

heard, saying, — Excellent, O Ke^ava, Excellent l^ —The blaz-
ing Brahma-weapon then returned to the Grandsire (of all the
worlds). Thy sire got back his life-breaths, O king The
!*

child began to move according to his energy and might. The

Bharata ladies became all filled with joy.* At the command
of Govinda, the Brahmanas were made to utter benedictions.
All the ladies, filled with joy, praised Janarddana.^ Indeed,
the wives of those Bharata lions, viz., Kunti and Drupada's
daughter and Subhadra and Uttara, and the wives of other
lions among men, like (ship- wrecked") persons who have reached
the shore after having obtained a boat, became exceedingly
glad.* Then wrestlers and actors and astrologers and those
who enquire after the slumbers (of princes),' and bands of
bards and eulogists all uttered the praises of Janarddana,
while uttering benedictions fraught with the praises of the
Kuru race, O chief of the Bharatas l^ Uttara, rising up at
the proper time, with a deligkted heart and bearing her child
in her arras, reverentially saluted the delighter of the Yadus.^
Rejoicing greatly, Krishna made gifts unto the child of many
valuable gems. The other chiefs of the Vrishni race, did the
same. Then the puissant Janarddana, firmly adhering to
truth, bestowed a name on the infant who was thy sire, O
—
monarch. 'Since this child of Abhimanyu has been born at a
time when this race has become nearly extinct,*""^* let his
name be Parikshit Even this is what he said. Then thy
!'

father, O king, began to grow,^^ and gladden all the people,

O Bharata When thy father was a month old, O hero,^^

!

the Pandavas came back to their capital, bringing with them

a profusion of wealth. Hearing that the Pandavas were near,
those foremost ones of the Vrishni race went out.'** The
citizens decked the city called after the elephant with garlands
of flowers in profusion, Avith beautiful pennons and standards
of diverse kinds.'^ The citizens also, O king, adorned their
respective mansions. Desirous of doing what was beneficial
to the sons of Pandn, Vidura ordered diverse kinds of wor-
ship to be offered to the deities established in their respective
temples. The principal streets of the city were adorned with
Farva.] ac"«vamedha parva." 179

flowers.^^*'^' Indeed, the city was filled with the hum of

thousands of voices which resembled the softened roar of dis-

tant ocean waves. With dancers all engaged in their vocation,

and with the voice of singers,^® the (Kuru) city then resembled
the mansion of Vaigravana himself.* Bards and eulogists,

O king, accompanied by beautiful women,*° were seen to

adorn diverse retired spots in the city. The pennons were
caused by the wind to float gaily on every part of the city,**
as if bent upon showing the Kurus the southern and the
northern points of the compass. All the officers also of the
government loudly proclaimed that that was to be a day of
rejoicing for the entire kingdom as an indication of the success
of the enterprise for bringing a profusion of gems and other
valuables."t^^

Section LXXI.

Vaicjampayana said,
—"Hearing that the Pandavas were
near, that crusher of foes, viz., Vasudeva, accompanied by his
ministers, went out for seeing them.* The Pandavas then,
uniting with the Vrishnis according to the usual formalities,
together entered, O king, the city named after the elephant.^
With the hum of voices and the clatter of cars of that mighty
host, the Earth and the welkin, and the firmament itself, be-
came as it were entirely filled.^ The Pandavas, with rejoicing
hearts, accompanied by their officers and friends, entered the
capital, placing that treasure in their van.* Repairing, agree-
ably to custom, to king Dhritarashtra first, they worshipped his
feet, announcing their respective names.^ Those foremost ones
of Bhtrata's race, O chief of kings, then paid their respectful
salutations to Gandhari the daughter of Suvala, and to Kunti.*
They next worshipped (their uncle) Vidura and met Yuyutsu,
the son of Dhritarashtra by his Vai^ya wife. Those heroes
were then worshipped by others and they blazed forth in

* The abode of Vaigravana is called AlabS,. Vai^iavana is, of

course, Kuvera, the lord of treasures, friend of MahSdeva, and chief
of the Yakshas —T.
t TIio la8t lineis-- .slightly expanded.— T.
 ,

180 MAHA-BIIARITA [Aiiugitcl

beauty, king I^ After this, Bharata, those heroes heard

the tidings of that highly wonderful and marvellous and glad-
some birth of thy father.® Hearing of that feat of Vasudeva
of great intelligence, they all worshipped Krishna, the de-
lighter of Devaki, who was every way worthy of worship.®
Then, after a few days, Vyasa, the son of Satyavati, endued
with great energy, came to the city named after the elephant.^®
The perpetuaters of Kuru's race worshipped the great Rishi
according to the usual custom. Indeed, those heroes, with
those foremost princes of the Vrishni and the Andhaka races,

paid the sage their adorations.^^ After having conversed on

various subjects, Dharma's son Yudhishthira addressed Vyasa
and said," —This treasure, O holy one, which has been brought
through thy grace I wish to devote to that great sacrifice

known by the name of the horse-sacrifice.^' O best of ascetics,

I desire to have thy permission. We are all, Rishi, at thy
!''*
disposal, and at that of the high-souled Krishna
"Vyasa said,
— 'I give thee permission, king ! Do what
should be done after this ! Do thou worship the deities duly
by performing the horse sacrifice with profuse gifts.^^ The
Horse-sacrifice, O king, is a cleanser of all sins. Without
doubt, having worshipped the deities by that sacrifice thou wilt
""
surely be cleansed of all sins !'

Vai^ampayana continued, — " Thus addressed, the Kuru

king Yudhishthira of righteous soul then set his heart, O
monarch, on making the necessary preparations for the Horse-
sacrifice.^^ Having represented all this unto the Island- born
Krishna, the king endued with great eloquence, approached
Vasudeva and said,^® —O foremost of all beings, the goddess
Devaki has, through thee, come to be regarded as the most
fortunate of mothers ! O thou of unfading glory, do thou ac-
complish that which I shall now tell thee, O mighty-armed
one !^^ O delighter of the Kurus, the diverse enjoyments we
enjoy have all been acquired through thy puissance. The
whole Earth has been subjugated by thee with the aid of thy
prowess and intelligence.^** Do thou, therefore, cause thyself

to undergo the rites of initiation. Thou art our highest pre-

ceptor and master. If Lhou performcst the aacrificc, thou

Parva.] acwamedha parva. 181

of the Dagarha race, I shall be cleansed from every sin.''*

Thou art Sacrifice ! Thou art the Indestructible 1 Thou art

this All' Thou art Righteousness! Thou art Prajajati!

Thou art the goal of all creatures ! Even this is my certain
1'^"
conclusion
"Vasudeva said,
—'0 mighty-armed one, it becomes thee
to say so, O chastiser of foes ! Thou art the goal of all crea-

tures. Even this is my certain conclusion I" Amongst the

heroes of the Kuru race, in consequence of thy righteousness
thou shinest today in great glory ! They have all been cast
into the shade, O king, by thee ! Thou art our king, and
thou art our senior I^* With my approval freely granted, do

thou adore the deities in the sacrifice suggested ! Do thou, O

Bharata, appoint us to whatever tasks thou likest ! Truly, do

I pledge myself that I shall accomplish all, O sinless one, that

thou mayst bid me accomplish.''^ Bhiraasena and Arjuna

and the two sons of Madravati will be sacrificing when thou,
king, sacrificest !*' "="»

Section LXXII.

VaiQampayana said,
—"Thusaddressed by Krishna. Yu-
dhishthira, the son of Dharma, endued with great intelligence,
saluted Vyasa and said these words:* 'Do thou cause me to
—
be initiated when the proper hour, as thou truly knowest,
comes for that rite. This my sacrifice is entirely dependent
\'^
on thee
"Vyasa said,
—'Myself, O son of Kunti, and Paila and Ya-
jnavalkya, shall, without doubt, achieve every rite at the pro-
per time.^ The rite of initiating thee will be performed on
the day of full moon belonging to the month of Chaitra. Let
all the necessaries of the sacrifice, foremost of men, be got
ready.* Let Sutas well-versed in the science of horses, and
let Brahmanas also possessed of the same lore, select, after

examination, a worthy horse in order that thy sacrifice may

* The sense is this : thou art the eldest brother of the Pandavas ; if

thou sacrificest, thy brothers also will come to be regarded as sacrificing

with thee.— T.
 182 MAnABiiARATA [Anugiid

be completed.^ Loosening the animal according to the injunc-

tions of the scriptures, let him wander over the whole Earth
with her belt of "^
seas, displaying thy blazing glory, O king !'

Vaigampayana continued, —"Thus addressed (by the Rishi),

Yudhishthira, the son of Pandu, that lord of Earth, answered,
—'So be it
!'
—and then, O monarch, he accomplished all that
that utterer of Brahma had directed.'' All the alfllcles neces-
sary for the sacrifice, O king, were duly procured.^ The royal
son of Dharma, possessed of immeasurable soul, having pro-
cured all the necessaries, informed the Island-born Krishna of
it.° Then Vyasa of great energy said unto the royal son of
—
Dharma, ^"As regards ourselves, we are all prepared to initiate
thee in view of the sacrifice !^° Let the Sphya and the Kurchci
and all the other articles that, O thou of Kuru's race, may
be needed for thy sacrifice, be made of gold !*^* Let the horse
also be loosened today, for roaming on the Earth, agreeably to
the ordinances of the scriptures. Let the animal, duly pro-
tected, wander over the Earth !'^-

"Yudhishthira said,
—'Let arrangements be made by tliee,

O regenerate one, about loosening this horse for enabling it to

wander over the Earth at its will !^' It behooveth thee, O
ascetic, to say who
will protect this steed while roaming over
the Earth freely according to its will' "^*
Vai^arapayana continued, 'Thus addressed (by king Yu- —
dhishthira), O monarch, the Island-born Krishna said, He —
who is born after Bhimasena, who is the foremost of all bow-
men," who is called Jishnu, who is endued with great patience
and capable of overcoming all resistance, — he will protect the
horse ! That destroyer of the Nivatakavachas is competent to
conquer the whole Earth." In him are all celestial weapons.
His body is like that of a celestial in its powers of endurance.
His bow and quivers are celestial. Even he will follow this
horse." He is well versed in both Religion and Wealth, He
\s a master of all the sciences, O foremost of kings, he will
agreeably to the scriptures, cause the steed to roam and graze

* 'Sphya' wan a wooden Rword or soimital", used for slaying the sacri-
ficial animal. 'Kui'cha' is a handful of Kn?a grass. All these things
are directed by Vyiisa to be na;lp of pnvp gold, — T.
Parva.] acwamedha parva, 183

at its will.^* This mighfcy-armed prince, of dark complexion,

is endued with eyes resembling the petals of the lotus. That
hero, the father of Abhiraanyu, will protect the steed.*® Bhima-
sena also is endued with great energy. That son of Kunti is

possessed of immeasurable might. He is competent to protect

the kingdom, aided by Nakula, monarch l^° Possessed of

great intelligence and fame, Sahadeva will, thou of Kuru's

race, duly attend to all the relatives that have been invited to
thy capital.'^^ Thus addressed by the Rishi, that perpetuater
of Kuru's race, viz., Yudhishthira, accomplished every injunc-
tion duly and appointed Phalguna to attend to the horse.^^

"Yudhishthira said,
— 'Come, O Arjnna, let the horse, O
hero, be protected by thee ! Thou alone art competent to pro-
tect and none else !^^ Those kings, O mighty-armed hero,
it,

who will come forward to encounter thee, try, O sinless one,

to avoid battles with them to the best of thy power l^*" Thou
shouldst also invite them all to this sacrifice of mine. Indeed,
O mighty-armed one. go forth but try to establish friendly re-
""^
lations with them !'

Vai(;ampayana continued, —"The righteous-souled king Yu-

dhishthira, having said so unto his brother Savyasachin, com-
manded Bhima and Nakula to protect the city.^^ With the
permission of king Dhritara^ihtra, Yudhishthira then set Saha-
deva, that foremost of warriors, to wait upon all the invited
guests."^'

Section LXXIII.

Vaicampayana said,
—"When the hour /or initiation came,
all those great Ritwijas duly initiated the king in view of the
horse sacrifice.* Having finished the rites of binding the sacri-
ficial animals, the son of Pandu, viz., king Yudhishthira the
just, endued with great energy, the initiation being over, shone
with great splendour along with those Ritwijas.^ The horse
that was brought for the horse-sacrifice was let loose, agreeably
to the injunctions of the scriptures, by that utterer of Brahma,
viz., Vyasa himself of immeasurable energy.^ Then king Yu-
dhishthira the just, monarch, after his initiation, adorned
184 MAHABHARATAi [Anug'itci

with a garland of gold around his neck, shone in beauty like

a blazing fire.* Having a black deer skin for his upper gar-
ment, bearing a stiff in hand, and wearing a cloth of red silk,
the son of Dharma, possessed of great splendour, shone like a
second Prajapati seated on the sacrificial altar.* All his Ritwi-

jas also, O king, were clad in similar robes. Arjima also shone
like a blazing fire.* Dhananjaya, unto whose car were yoked
white steeds, then duly prepar d, king, to follow that horse

of the comp'exion of a black deer, at the command of Yu-

dhishthira.^ Repeatedly drawing his bow, named Gandiva,
O king, and casing his hand in a fence made of iguana skin,
Avjuna, O monarch, prepared to follow that horse, ruler of
men, with a cheerful heart.^ All Hastinapore, king, with
the very children, came out at that spot from desire of behold-
ing Dhananjaya, that foremost of the Kurus, on the eve of his
journey.^ So thick was the crowd of spectators that came to
behold the hor->e and the prince who was to follow it, that
in consequence of the pressure of bodies, it seemed a fire was
created.^" L' ud was the noise that arose from that crowd of
men vho assembled together for beholding Dhananjnya the son
of Kunfci, and it seemed to fill all the points of the compass and
the entire welkin." And they said,
—'There goes the son of
Kunti, and there that horse of blazing beauty ! Indeed, the
mighty-armed hero follows the horse, having armed himself with
his excellent bow !**
— Even these were the words which Jishnu
of noble intelligence heard. The citizens also blessed him, say-

ing,
—'Let blesungs be thine ! Go thou safely and come back,
O Bharata !'" Others, O chief of men, uttered these words:
— So great is the press that we do not see Arjuna. His bow,
however, is visible to us.'* Even that is the celebrated bow
Gandiva of terr,ble twang '
Blessed be thou. Let all dangers
fly from thy path ! Let fear nowhere inspire thee 1'^ When he
returns we shall behold him, for it is certain that he Avill come
back The high-sou!ed Arjuna repeatedly heard thc=;e and
!'

similar other sweet Avords of men and women, O chief of the

Bharataa. A di?;ciple of Yajnavalkya, who was well-versed in
all sacrificial rites, and wlio wa** a complete master of the Vedas,
proceeded with Partha for performing nuspir-ious rites in favour
Parva.] agwamedha parva: 185

of the hero. Many Brahmanas also, king, all well-conversant

with the Vedas,""^^ and many Kshatriyas too, followed the
high-souled hero, at (the command, O monarch, of Tudhish-
thira the just.^® The horse then roamed, O foremost of men,
wherever he liked over the Earth already conquered by Pan-
davas with the energy of their weapons.**' In course of the
horse's wanderings, O king, many great and wonderful battles
were fought between Arjuna and many kings. These I shall

describe to thee.*^ The horse, O king, roamed over the whole

Earth. Know, O monarch, that from the north it turned to-
wards the East.'^" Grinding the kingdoms of many monarcbs
that excellent horse wandered. And it was followed slowly by
the great car- warrior Arjuna of white steeds.*' Countless,
O monarch, was the fate of Kshatriyas, — of kings in myriads
—who faught with Arjuna on that occasion, for having losfe

their kinsmen on the field of Kurukshetra.** Innumerable

Kiratas also, king, and Yavanas, all excellent bowmen, and
diverse tribes of Miechcchas too, who had been discomfited
before (by the Pandavas on the field of Kurukshetra),*^ and
many Aryan kings, possessed of soldiers and animals endued
with great alacrity, and all irresistible in fight, encountered
the son of Pandu inThus occurred innumerable
battle.*^

battles in diverse countries, O monarch, between Arjuna and

the rulers of diverse realms who came to encounter him.*'^ I
shall, O sinless king, narrate to thee those battles only which

raged with great fury and which were the principal ones
among all he fought."**

Section LXXIV.

VaiQampayana said,—"A battle took place between the

diadem-decked (Arjuna) and the sons and grandsons of the
Trigartas whose hostility the Pandavas had incurred before
and all of whom were well-known as mighty car- warriors.^
Having learnt that that foremost of steeds, which was in-
tended for the sacrifice, had come to their realm, those heroes,

casing themselves in mail, surrounded Arjuna.* Maunted on

[ 24 ]
l^g maha-rharataI [Anvglia

their cars, drawn by excellent and well-decked horse?, and with

quivers on their backs, they surrounded that hcfrse, O king,

and endeavoured to capture it.^ The diadem-decked Arjuna,

that endeavour of theirs, forbade those heroes,
Teflecting on
Disregarding
with conciliatory speeches, O chastiser of foes.*
The
Arjuna's message, they assailed him with
their shafts.

diadem-decked Arjuna resisted those warriors who

were under

the sway of darkness and passion.'' Jishnu, addressed them

ones Life is a
smilingly and said,— 'Desist, ye unrighteous !

benefit (that should not be thrown away) !'« At the time of

his setting out, he had been earnestly ordered by king Yu-

dhishthira the just not to slay those Kshatriyas whose kinsmen

had been slain before on the field of Kurukshetra.^ Recollect-
ing these commands of king Yudhishthira the just
who was
endued with great intelligence, Arjuna asked the Trigartas to

forbear. Bxit they disregarded Arjuna's injunction.^ Then

Arjuna vanquished Suryavarman, the king of the Trigartas,
shafts at him and laughed in
in battle, by shooting countless
Bcorn.® The Trigarta warriors, however, filling the ten points

with the clatter of their cars and car- wheels, rushed towards

Dhananjaya.^** Then Suryavarman, displaying his great light-

ness of hand, pierced Dhananjaya with
hundreds of straight

arrows, O monarch !" The other great bowmen who followed

compassing the des-
the king and who were all desirous of

truction of Dhananjaya, shot showers of arrows on him."

With countkss shafts shot from his own bowstring, the son of

Pilndu, O king, cut off those clouds of arrows upon which

they fell down.^^ Endued with great energy, Ketuvarman,

the younger brother of Suryavarman, and possessed of youth-

fid vigour, fought, for the sake of his brother,
against Pandu's

son possessed of great fame.^* Beholding Ketuvarman ap-

proaching towards him for battle, Vibhatsn, that slayer of

hostile him with many sharp-pointed arrows.^^

heroes, slew

Upon Ketuvarmana's fall, the mighty car- warrior Dhritavar-

man, rushing on his car towards Arjuna, showered a perfect

downpour of arrows on him." Beholding that lightness of

hand displayed by the youth Dhritavarman, Gudakeca of
mighty energy and great prowess became highly gratified with
Parva.] acwamedha pakva^ 187

him." The son of Indra could not sea when the young war-
rior took out hisarrows and when he placed them on his bow-
string aiming at him. He only saw showers of arrows in the
air." For a brief space of time, Arjuna gladdened his enemy
and mentally admired and skill.^^ The Kuru hero,
his heroism

smiling the while, fought with youth who resembled an

that
angry snake. The mighty-armed Dhananjaya, glad as he was

in beholding the valour of Dhritavarman, did not take his

While, however, Partha of immeasurable energy fought

life.''**

mildly with him without wishing to take his life, Dhritavar-

man shot a blazing arrow at him.^^ Deeply pierced in the
hand by that arrow, Vijaya became stupefied and his bow
Gandiva fell down on the Earth from his relaxed grasp.''*
The form of that bow, O king, when it fell from the grasp of
Arjuna, resembled, O Bharata, that of the bow of Indra (that
is seen in the welkin after a shower).''^ When that great and
celestial bow fell down, O monarch, Dhritavarman laughed
loudly in battle.^* At this, Jishnu, excited with rage, wiped
the blood from his hand and once more taking up his bow,
showered a perfect downpour of arrows.^" Then a loud and
confused noise arose, filling the welkin and touching the very
heavens as it were, from diverse creatures who applauded that
feat of Dhananjaya.^® Beholding Jishnu inflamed with rage
and looking like Yama himself as he appears at the end of
the Yuga, the Trigarta warriors hastily surrounded him,^'^

rushing from their posts and desirous of rescuing Dhritavarman.

Seeing himself surrounded by his foes, Arjuna became more-

angry than before.*^ He then quickly despatched eight and

ten of their foremost warriors with many shafts of hard iron
that resembled the arrows of the great Indra himself.^^ The
Trigarta warriors then began to fly. Seeing them retreat,
Dhananjaya, with great speed, shot many shafts at them that
resembled wrathful snakes of virulent poison, and laughed
aloud.^® The mighty car-warriors of the Trigartas, with dis-
pirited hearts, fled in all directions, exceedinglyafflicted by

Dhananjaya with his arrows.^^ They then addressed that tiger

among men, that slayer of the Samsaptaka host (on the field
of Kurukshetra), saying, — 'We are your slaves ! We yield to
 —
188 mahabharata; [Anugitd

thee \*^'^
Do fchou command us, O Partha ! Lo, we wait here
as the most docile of thy servants !
— O delightor of the Kurus,
we shall execute all thy commands !'^'
Hearing these words
expressive of their submission, Dhananjaya said unto them,
"^*
'Do ye, kings, save your lives, and accept my dominion '

Section LXXV.
Vai^ampn-yana said,
—"That foremost of steeds then pro-

ceeded to the realm of Pragjyotisha and began to wander

there. At this, Bhagadatta's son, who was exceedingly va-
lourous in battle, came out (for encountering Arjuna).^ King
Vajradatta, O chief of the Bharatas, finding the (sacrificial)

steed arrived within his realm, fought (for detaining it).^ The
royal son of Bhagadatta, issuing out of his city, afflicted the
steed that was coming (and seizing it), marched back towards
hisown place.^ Marking this, the mighty-armed chief of the
Kuru race, speedily stretched his Gandiva, and suddenly
rushed towards his foe.* Stupefied by the shafts sped from
Gandiva, the heroic son of Bhagadatta, letting off loose the
steed, fled fromPartha.-j-^ Once more entering his capital,
that foremost of kings, irresistible in battle, cased himself in

mail, and mounting on his prince of elephants, came out.®

That mighty car-warrior had a white umbrella held over his
head, and was fanned with a milk-white yak-tails.'^ Impelled
by childishness and folly, he challenged Partha, the mighty
car- warrior of the Pandavas, famed for terrible deeds in battle,
to an encounter with him.® The enraged prince then urged
towards Arjuna that elephant of his, which resembled a verit-

able mountain, and from whose temples and mouth issued

streams of juice indicative of excitement.^ Indeed, that

* It will be remembered that the Samsaptaka host which had en-

gaged Arjuna for several days on the field of Kurukshetra, all consis-ted

of Trigarta warriors led by their king SuQarman. 'Samsaptaka' means

'sworn.' Those soldiers who took the oath that they would either con*
puer or die, were called by that name. —T.
t The reading in every edition seems to be vicious. For obviotis
reasons, I read 'Pavthadnp.idravat' instead of 'Parthamupadravat.' —T.
rarva.] . acwamedha parva! 189

elephant showered its secretions like a mighty mass of clouds

pouring rain. Capable of resisting hostile feats of its own
species, it had been equipped agreeably to the ordinances of

the treatises (on war-elephants). Irresistible in battle, it had

become so infuriate as to be beyond control.^" Urged on by
the prince with the iron-hook, that mighty elephant then
seemed (as it advanced) as if it would cut through the welkin
(like a flying hill)." Beholding it advance towards him, O

king, Dhananjaya, filled with rage and standing on the earth,

O Bharata, encountered the prince on its back." Filled with
wrath, Vajradatta quickly shed at Arjuna a number of broad-

headed shafts endued with the energy of fire and resembling

(as they coursed through the air) a cloud of speedily-moving

locusts.^^ Arjuna, however, with shafts sped from Gandiva,

cut off those arrows, some into two and some into three pieces.

He cut them off in the welkin itself with those shafts of his
coursing through the welkin.** The son of Bhagadatta, be-

holding his broad-headed shafts thus cut off, quickly sped at

Arjuna a number of other arrows in a continuous line.*^

Filled with rage at this, Arjuna, more quickly than before,

shot at Bhagadatta's son a number of straightly coursing

arrows equipt with golden wings.** Vajradatta of mighty
energy, struck with great force and pierced with those arrows
in that fierce encounter, fell down on the Earth. Conscious-

ness, however, did not desert him." Mounting on his prince

of elephants again in the midst of that battle, the son of

Bhagadatta, desirous of victory, very coolly sped a number of

shafts at Arjuna." Filled with wrath, Jishnu then sped at
the prince a number of arrows that looked like blazing flames
of fire and that seemed to be so many snakes of virulent
poison." Pierced therewith, the mighty elephant, emitting a
large quantity of blood, looked like a mountain of many
"20
springs discharging rillets of water coloured with red chalk.

Section LXXVI.

Vaigampayana said,
—"Thus waged that battle, O chief of

the Bharatas, for three days between Arjuna and that prince
 190 maHabhaRata. . [AnugitA

like the encounter between him of a hundred sacrifices and

Vritra.^ On the fourth day, Vajradatta of great might laugh-
ed loudly and, addressing Arjuna, said these words:" —'Wait,
wait, Arjuna ! Thou shalt not escape me with life ! Slay-
ing thee I shall duly discharge the water-rite of my sire !^

My aged sire, Bhagadatta, who was the friend of thy sire, was
slainby thee in consequence of his weight of years. Do thou,
however, fight me that am but a boy !'** Having said these
words, O thou of Kuru's race, king Vajradatta, filled with
rage, urged his elephant
towards the son of Pandu.^ Urged
on by Vajradatta of great intelligence, that prince of ele-
phants, as if desirous of cutting through the welkin, rushed
towards Dhananjaya.^ That prince of elephants drenched
Arjuna with a shower of juice emitted from the end of his
trunk, like a mass of blue clouds drenching a hill with it3
downpour/ Indeed, urged on by the king, the elephant,
repeatedly roaring like a cloud, rushed towards Phalguna, with
that deep noise emitted from its mouth.® Verily, urged on by
Vajradatta, that prince of elephants quickly moved towards
the mighty car-warrior of the Kurus, with the tread of one
that seemed to dance in excitement.® Beholding that beas*
of Vajradatta advance towards him, that slayer of foes, viz.,

the mighty Dhananjaya, relying on Gandiva, stood his ground

without shaking with fear.^** Recollecting what an obstacle
Vajradatta was proving to the accomplishment of his task,
and remembering the old enmity of the house (of Pragjyotisha
towards the Pandavas), the son of Pandu became exceediiigly
inflamed with wrath against the king." Filled with rage,
Dhananjaya impeded the course of that beast with a shower
of arrows like the shore resisting the surging sea.^^ That
prince of elephants possessed of beauty (of form), thus im-
peded by Arjuna, stopped in its course, with body pierced
Avith many an arrow, like a porcupine with its quills erect."
Seeing his elephant impeded in its course, the royal son of
Bhagadatta, deprived of sense by rage, shot many whetted
arrows at Arjuna.^* The mighty-armed Arjuna baffled all
*«,i — .. , ,

* Bhagadatta was the friend of Indra, the father of Arjuna.— T,

Farva.] acwamebha parva! 191

those arrows wifch many foe-slaying shafts of liis. The feat

seemed to be exceedingly wonderful.^^ Once more the king
of the Pragjyotishas, inflamed with ire, forcibly urged hia
elephant, which resembled a mountain, at Arjuna.^^ Behold-
ing the beast once more advancing towards him, Arjuna shot
with great strength a shaft at it that resembled a veritable

flame of fire.^^ Struck deeply in the very king, by

vitals,

the son of Pandu, the beast suddeT)ly fell down on the Earth
like a mountain summit loosened by a thunder-bolt.^^ Struck
with Dhananjaya's shaft, the elephant, as it lay on the Earth,
looked like a huge mountain cliff lying on the ground, loosen-
ed by the bolt of Indra.^® When the elephant of Vajradatta
was prostrated on the ground, the son of Pandu, addressing
the king who had fallen down with his beast, said,
—'Do not
fear !-° Indeed, Yudhishthira of mighty energy said unto me
while commissioning me for this task even these words, viz.,
Thou shouldst not, Dhananjaya, slay those kings (who may
encounter thee in battle) !^^ O tiger among men, thou shouldst
regard thy task as accomplished if only thou disablest those
hostile kings Thou shouldst not also, O Dhananjaya, slay
!

the warriors of those kings who may come forth to fight thee !^^
With all their kinsmen and friends. They should be requested
to come to the horse- sacrifice of Yudhishthira
!"^
Having heard —
these commands of my brother, I shall not slay thee, king !

Rise up ; let no fear be thine ; return to thy city safe and

sound, O lord of Earth !"* When the day of full moon in the
month of Chaitra comes, thou shalt, O great kir)g, repair to

that sacrifice of king Yudhishthira the just, for it takes place

on that day Thus addressed by Arjuna, the royal son of

!'"

Bhagadatta, defeated by the son of Pandu, said, 'So be it

""* — '.'

Section LXXVII.

Vai(;ampayana said,
— "There occurred a great battle be-
tween the diadem-decked Arjnna a!)d the hundreds of Sain-
dhavas who still lived after the slaughter of their clan (on the
field of Kurukshetra).^ Hearing that he of white steeds had
entered their territories, those Kshetriyas came out against
 192 mahabharata [Anuglta

him, unable to bear that foremost one of Pandu's race.'' Those

warriors who were as terrible as virulent poison, finding the
horse within their dominion, seized it without being inspired
with any fear of Pfirtha who was the younger brother of
Bhimasena.^ Advancing against Vibhatsu who waited on foot,

armed with his bow, upon the sacrificial steed, they assailed
him from a near point.* Defeated in battle before, those

Kshatriyas of mighty energy, impelled by the desire of victory,

surrounded that foremost of men.'' Proclaiming their names
and families and their diverse feats, they showered their arrows

on Partha.® Pouring showers of arrows of such fierce energy

as were capable of impeding the course of hostile elephants,
those heroes surrounded the son of Kunti, desirous of van-
quishing him in battle.' Themselves seated on cars, they
fought Arjuna of fierce feats who was on foot." From every
side they began to strike that hero, that slayer of the Nivata-
kavachas, that destroyer of the Samsaptakas, that killer of
the king of the Sindhus Surrounding him on everyside as
^

within a cage by means of a thousand cars and ten thousand

hor e, those brave warriors expressed their exultation.-'*' Re-
collecting the slaughter by Dhanaiijaya of Jayadratha in battle
O thou of Kuru's race,*^ they poured heavy showers of arrows

on that hero like a mass of clouds showering a heavy down-

pour. Overwhelmed with that arrowy shower, Arjuna looked
like the sun covered by a cloud.^" That foremost son of Pandu,
in the midst of that cloud of arrows, resembled a bird in the
midst of an iron cage, O Bharata I*^ Seeing the son of Kunti
thus a^icted with shafts, cries of oh and alas were uttered by
the three worlds and the Sun himself became shorn of his
splendour.'* Then, O wind began to blow,
king, a terrible
and Rilhu swallowed up both the Sun and the Moon at the
same time.'^ Many meteors struck the solar disc and then
shot in different directions. The prince of mountains, viz,,
Kailasa, began to tronible.*" The .seven (celestial) Kishis, as
also the other Rishis of Heaven, penetrated with fear, and
afflicted with grief and sorrow, breathed hot sighs.'' Piercin*-
through the welkin, those meteors fell on the lunar disc as
well. All the points of the compass became filled with smoke
Parva.] acwamedha parva. 193

and assumed a strange aspect. ^^ Rdddish clouds, with flashes

of lightning playing in their midst and the bow of Indra
measuring them from side to side, suddenly covered the welkin
and poured flesh and bloods on the Earth." Even such was
the aspect which all nature assumed when that hero was over-
whelmed with showers of shafts. Indeed, when Phalguna,
that foremost one among the Bharatas, was thus attlicted,
those marvels were seen.^° Overwhelmed by that dense cloud
of arrows, Arjuna became stupefied. His bow, Gandiva, fell

down from his relaxed grip and his leathern fence also slipped
down.^^ When Dhananjaya became stupefied, the Saindhava
warriors once more shot at that senseless warrior, without loss
of time, innumerable other shafts.^^ Understanding that the
son of Pritha was deprived of consciousness, the deities, with
hearts penetrated by fear, began to seek his welfare by utter-
ing diverse benedictions.^^ Then the celestial Rishis, the
seven Rishis, and the regenerate Rishis, became engaged in
silent rev;itations from desire of giving victory to Pritha's son
of great intelligence.^* When at last the energy of Partha
blazed forth through tho?e acts of the denizens of Heaven,
that hero, who was conversant with celestial weapons of high
efficacy, stood immovable like a hill.-^ The delighter of the
Kurus then drew his celestial bow. And as he repeatedly
stretched the bowstring, the twang that followed resembled the
loud sound of some mighty machine.^" Like Purandara pour-
ing rain, the puissant Arjuna then, with that bow of his, poured
incessant showers of shafts on his foes.^^ Pierced by those
shafts the Saindhava warriors with their chiefs became invisi-

ble like trees when covered with locusts.^^ They were fright-

ened at the very sound of Gandiva, and afliiicted by fear they

fled away. In grief of heart they shed tears and uttered loud
lamentations."'* The mighty warrior moved amidst that host
of foes with the celerity of a fiery wheel, all the time piercing
those warriors with his arrows. ^^ Like the great Indra, the
wielder of the thunder-bolt, that slayer of foes, viz., Arjuna,
shot from his bow in every direction that shower of arrows
which resembled a sight produced by magic (instead of any
human agency ).^^ The Kaurava hero, piercing the hostile

[ 25 ]
194 mahabharata! [Anugitd

host with showers of arrows looked resplendent like the autum-

nal Sun when he disperses the clouds with his powerful rays."^'

Section LXXVIII.

Vai^ampayana said,
—"The irresistible wielder of Gandiva,
addresfc for battle, stood immovable on the field like Himavat
himself.* The Saindhava warriors, once more rallying, shower-

ed in great wrath repeated down-pours of shafts on him.^

The mighty-armed hero, laughing at his foes, who had once
more rallied but who were on the point of death, addressed
—
them in these soft words,^ 'Do ye fight to the best of your
power and do ye endeavour to vanquish me. Do ye,, hoAvever,

accomplish all necessary acts, for a great danger awaits you

all '.*
See, I fight all of you, baffling your clouds of arrows !

Bent as you are on battle, tarry a little. I shall soon quell

your pride !'^ The wielder of Gandiva, having said these
words in wrath, recollected, however, the words, O Bharata,
of his eldest brother.® Those words were, —'Thou shouldst not,
child, slay those Kshatriyas Avho will come against thee for

battle ! They shouM, however, be vanquished by thee !'

That
foremost of men, Phalguna, had been thus addressed by king
Yudhishthira the just, of great soul. He, therefore, began to
reflect in this strain. 'Even thus was I commissioned by my
brother. Warriors advancing against me should not be slain. ''"^
1 must act in such a way as not to falsify the words of king
Yudhishthira the just !'® Having arrived at this conclusion,
Phalguna, that foremost of men, then said unto those Sain-
dhavas who were all fierce in battle, these words :*° — 'I say
what is for your benefit. Though staying before me, I do not

wish to slay you. He amongst you who will say unto me that
he has been vanquished by me and that he is mine, will be
spared by me.** Having heard these words of mine, act to-

wards me way which may best conduce to your benefit

in that !

By acting in a different way you will place yourselves in a

situation of great fear and danger.'*- Having said these Avords
unto those heroic Avarriors, the chief of the Kurus began to
fight them. Arjuna Avas inflamed with Avrath. His foes, de-
 —

Parva.] acwamedha parva! 195

sirous of victory, The Saindhavas

were equally enraged,**
then, O and thousands of straight arrows
king, shot hundreds
at the wielder of Gandiva.** Dhananjaya, with his own
whetted shafts, cut off those arrows of sharp and terrible
points, resembling snakes of virulent poision, before they could

come up to him.*® Having cut off tho?e sharp arrows equipt

with Kanka-feathers, Arjuna pierced each of the warriors
opposed to him with a whetted shaft." The Saindhava Ksha-
triyas, recollecting that it was Dhananjaya who had slain their
king Jayadratha, then hurled at him darts and javelins with
great force.*'' The diadem-decked Dhananjaya of great might
baffled their intent by cutting off all those weapons before any
of them could reach him. At length the son of Pandu be-
came highly angry.*^ With many straight and broad-headed
arrows, he felled the heads of many of those warriors who
were rushing at him from desire of victory.*^ Many fled,

many rushed at Arjuna; many moved not; all of them, how-

ever, uttered such a loud noise (of wrath and grief ) that it

resembled the roar of the ocean. ^^ As they were slain by

Partha of immeasurable might, they fought him, each accord-
ing to his strength and prowess.^* Their animals being all
exhausted, Partha succeeded in depriving a large number of
those warriors of their senses by means of his sharpest shafts
in that battle.^^ Then Dus9ala, their queen, the daughter of
Dhritarashtra, knowing that they were rendered cheerless by
Arjuna, took her grandson in her arms and repaired to Arjuna.^*
The child was the son of Suratha (the son of Jayadratha).
The brave prince proceeded to his maternal uncle on his car
for the safety of all the Saindhava warriors.^* The queen,
arrived at the presence of Dhananjaya, began to weep in

sorrow. The ]3uissant Dhananjaya, seeing her, cast off his

bow.^® Abandoning his bow, Partha duly received his sister
and enquired of her as to what he could do for her. The
—
queen replied unto him, saying,^® O chief of the Bharatas,
this child is the son of thy sister's son He salutes thee, O !

Partha ! Look at him, O foremost of men l"''^ Thus address-

ed by her, Partha enquired after his son (Suratha), saying.

'Where is he ?'f Dusgala then answered him, saying,— 'Burn-

106 MAHABTLvnATA [Anugii3

iiig with grief on account of the slaughter of his sire, the

heroic father of tliis child died in great affliction of heart.

Listen to me as to how he met with his death.^° 'O Dhanan-

jaya, he had heard before that his sire Jayadratha had been
slain by thee, O sinless one ! Exceedingly afflicted with grief
at this, and hearing of thy arrival here as the and
follower
protector of the sacrificial horse, he at once fell down and gave
up his life-breaths. Verily, deeply afflicted with grief as he
Avas, as soon as he heard of thy arrival, he gave up his life.

Seeing him prostrate on the Earth; O lord, I took his infant

son with me and have come to thee, desirous of thy protec-

tion.' Having said these words, the daughter of Dhritarashtra

^°''"*
began to lament in deep affliction. Arjuna stood before her
in great cheerlessness ©f heart. His face was turned towards
the Earth. The cheerless sister then said unto her brother,
Avho was equally cheerless, these words: 'Behold thy sister!

Behold the child of thy sister's son !** O perpetuater of Kuru's

race, O thou that art fully conversant with every duty, it

behooveth thee to show mercy to this child, forgetting the

Kuru prince (Duryodhana) and the wicked Jayadratha !^^

Even as that slayer of hostile heroes, Parikshit, has been born

of Abhimanyu, so has this mighty-armed child, my grandson,
sprung from Suratha !^® Taking him with me, O chief of

men, I have come to thee, desirous of the safety of all the

warriors Do thou listen to these word.s of mine l^'' This
!

child of that wicked foe of thine hath now come to thee, O

raighty-armed hero. It behooveth thee, therefore, to show
mercy to this infant !^® O chastiser of foes, this infant seeks

to gratify thee by bending his head. He solicits thee for

peace ! O mighty-armed hero, be inclined to make peace !^°

O thou that art conversant with every duty, be thou gratified

with the child whose friends and kinsmen have all been slain
and who himself knows nothing of what has happened Do !

not yield to wrath l^° Forgetting his disreputable and cruel

grandfather, who offended against thee so highly, it behooveth
thee to show thy grace towards this child !'" Recollecting
queen Gandhari and king Dhritarashtra, Dhananjaya, afflicted
with "rief, addressed Dusc^ala who had said so unto him, and
Parva.] acwamedha p vrva. 197

answered her, censuring Kshatriya practices the while. *^ 'Fie

on Duryodhana, that mean wight, covetous of kingdom and

full of vanity ! Alas, it was for him that all my kinsmen
have been despatched by me to the abode of Yama !'*^ Hav-
ing said so, Dhananjaya comforted his sister and became in-

clined to make peace. Cheerfully he embraced her and then

dismissed her, telling her to return to her palace.** Dus'^ala

bade all her warriors disist from that great battle, and wor-
shiping Partha, she of beautiful face retraced her steps to-

wards her abode.*^ Having vanquished fhose heroes, viz., the

Saindhavas, thus, Dhananjaya began to follow that steed which

roved at its will.*^ The heroic Arjuna duly followed that sacri-
ficial horse even as the divine wielder of Pinaka had in days
of yore followed the deer through the firmament.**^ The
steed, at its will, wandered through various realms one after

another, enhancing the feats of Arjuna.*^ In course of time,

O chief of men, the horse, wandering at its pleasure, at last

arrived within the dominions of the ruler of Manipura, follow-

ed by the son of Pandu."*^

Section LXXTX.

Vaiqampayana said,
—"The ruler of Manipura, Vabhruva-
hana, hearing that his sire Arjuna had arrived within his

dominions, went out with humility, with a number of Brah-

manas and some treasure in his van.-|-^ Remembering, how-
ever, the duties of Kshatriyas, Dhananjaya of great intelli-

gence, seeing the ruler of Manipura arrive in that guise, did

not approve of The righteous souled Phalguna angrily

it.^

said, — This conduct of thine is not becoming. Thou hast cer-

tainly fallen away from Kshatriya duties.^ I have come here
as the protector of Yudhishthira's sacrificial horse. Why, O
son, wilt thou not fight me, seeing that I have come within
thy dominions ?* Fie on thee, thou of foolish understanding,

* The allusion is to Mahadeva's pursuing sacrifice when the latter

fled from hira in the form of a deer. — T.
t The Brahmanas were to receive Arjuna duly and the treasure iwas
intended as a present or offering of respect. — T.
 !

19S MAHARHARATA. [AniigltH

fie on thee that hast fallen away from Kshatriya duties

Fie on thee that would receive me peacefully even though I
have come here for battling with thee !° In thus receiving me
peacefully thou actest like a woman. thou of wretched un-
derstanding, if I had come to thee, leaving aside my arms,*
then would this behaviour of thine have been fit, O worst of
men !'
Learning that these words were addressed by her
husband, the daughter of the Snake-king, viz., Ulupi, unable
to talerate it, pierced through the Earth and came up to that
spot.* She beheld her son standing there perfectly cheerless
and with face hanging down.''"® Indeed, the prince was re-
peatedly rebuked by his sire who was desirous of battle with
him, O monarch The daughter of the snake, with every
!

limb possessed of beauty,' viz., Ulupi, said these words con-

sistent with righteousness and duty unto the prince who was
conversant with righteousness and duty. — 'Know that I am
thy mother Ulupi that am the daughter of a snake !^° Do
thou accomplish my behest, O son, for thou wouldst then
attain to great merit. Fight thy father, this foremost ore of
Kuru's race, this hero that is irresistible in battle !^^ Without
doubt, he will then be gratified with thee !'
In this way was
king Vabhruvahana incited against his sire by his (step)
mother.^^ At last, endued as he was with great energy, he
made up his mind, O chief of the Bharatas, to fight Dhanan-
jaya. Putting on his armour of bright gold and his effulgent
head-gear,^^ he ascended an excellent car which had hundreds
of quivers ready on That car was equipt with necessaries
it.

for battle and had steeds yoked to it that were endued with

the speed of the mind.^* It had excellent wheels and a strong

Upashkara, and was adorned with golden ornaments of every
kind. Raising his standard which was decorated most beauti-
fully and which bore the device of a lion in gold, the hand-
some prince Vabhruvahana proceeded against his sire for

battle.^^ Coniing upon the sacrificial steed which was protect-

ed by Partha, the heroic prince caused it to be seized by per-
sons well-versed in horse-lore.^^ Beholding the steed seized,

* Ulupi was one of the wives of Arjuna. She was, therefore, the
step -mother of Vabhruvahana,— T.
Parva.] acwamedha parva. 199

Dhananjaya became filled with joy. Standing on the Earth,

that hero began to resist the advance of his son who was on
his car." The king afflicted the hero with repeated showers
of shafts endued with whetted points and resembling snakes
of virulent poison.^^ The battle that took place between sire
and son was incomparable. It resembled the encounter be-
tween the deities and the Asuras of old. Each was gratified
with obtaining the other for an antagonist.^® Then Vabhru-
vahana, laughing, pierced the diadem- decked Arjuna, that
foremost of men, in the shoulder with a straight shaft."° Equipt
with feathers, that shaft penetrated Arjuna's body like a snake
penetrating on an anthill. Piercing the son of Kunti through,
the shaft, went deep into the Earth. ^^ Feeling acute pain,
the intelligent Dhananjaya rested awhile, supporting himself

on his excellent bow. He stood, having recourse to his celes-

tial energy and seemed to outward appearance like one depriv-

ed of life.^" That foremost of men, then regaining conscious-
ness, praised his son highly. Possessed of great splendour, the
son of Cakra said,"^ — Excellent, Excellent, mighty armed
one, O son of Chitrangada ! O son, beholding this feat, so

worthy of thee, I am highly gratified with thee !^* I shall

now shoot these arrows at thee, son ! Stand for fight (with-

out running away) !'

Having said these words, that slayer of

foos shot a shower of arrows on the prince.^^ King Vabhru-

vahana, however, with his own broad-headed shafts, cut all

those arrows which were shot from Gandiva and which resem-
bled the thunder bolt of Indra in splendour, some in twain
and some into three parts.^® Then the standard, decked with
gold and resembling a golden palmyra, on the king's car was
cut off by Partha with some excellent shafts of his."^ The son
of Pandu, laughing, next slew the king's steeds endued with
large size and great speed.^® Descending from his car, the

king, inflamed with rage, fought his sire on foot.^® Gratified

with the prowess of his son, that foremost one of the sons of

Pritha, viz., the son of the wielder of the thunder- bolt, began
to afflict him greatly.^" The mighty Vabhruvahana, thinking
that his father was no longer able to face him, again afflicted

him with many shafts resenibling snakes of virulent poison.^^

200 MAi[AB]TAU\TA [Anugltd

From a spirit of bo3ishiie.ss he then vigorously pierced his

f-ifcher in the bieist with a whetted shoft equipt with excellent

wings.^^ That shaft, king, penetrated the body of Pandu's
son and reaching his very vitals cau8ed him great pain. The
delighter of the Kurus, Dhananjaya, deeply pierced therewith
by his soii,'^* then fell down in a swoon on the Earth, king !

When that hero, that bearer of the biirthens of the Kurus,

fell down, the son of Chitrangada also became deprived of his

senses. The latter's swoon was dne to his exertions in battle

as also to his grief at seeing his sire slain.

^•'"^-'^
He had been
pierced deeply by Arjuna with clouds of arrows. He, there-
fore, fell down at ihe van of battle en.bracing the Earth.'^^

Hearing that her husband had been slain and that her son had
fallen down on the Earth, Chitrangada, in great agitation of
mind, repaired to the field of battle. ^^ Her heart burning
with sorrow, weeping piceously the while, and trembling all

over, tlie mother of the ruler of Manipura saw her slain hus-
ba-nd.''^*^

Section LXXX.
Vaitjamp.ayana said, — "That lady of eyes like lotus petal^^,

having indulged in copious lamentations, and burning with

grief, at last lost her senses and fell down on the Earth. ^ Re-
gaining consciousness and seeing Ulupi, the daughter of the
snake chief, queen Chitrangada endued with celestial beauty,
said unto her these words .•'^
—'Behold, Ulupi, our ever-vic-
torious husband si lin in battle, through thee, by my son of
tender yeirs !'^
Art thou conversant with the practices of the
respectable ? Art thou a wife devoted to thy lord ? It is
'*
through thy deed that tliy hu^ib^,nd is laid low, slain in battle
If Dhananjaya hath offended ag:iinst tliee in every respect,
do thou forgive him ! I solicit thee, do thou revive that hero !^

O righteous lady, thou ;irt conveisant with piety. Thou art,

O blessed one, known (for thy virtues) over the tliree worlds !

How is it that having; caused thy husband to be slain bv thv

son thou dost not indulge in grief ?" O daughter of the snake
chief, I do not grieve for my slain son ! I grieve for only my
Parva.] ACWAMEDHA PARVa! 201

!'^
husband who has received this hospitality from his son
Having said these words unto the queenly Ulupi the daughter
of the snake chief, the illustrious Chitrangada proceeded to
where her husband lay on the Earth and addressing him,
said,^— 'Rise, dear lord, thou occupiest the foremost place in
the affections of the Kuru king (Yudhishthira) ! Here is

that steed of thine ! It has been set free by me !° Verily,

O puissant one, this sacrificial steed of king Yudhishthira the

just should be followed by thee ! Why then dost thou lies still

on the Earth ?^° My life-breaths depend on thee, O delighter

of the Kurus ! How is it that he who is the giver of other

today ?^^
people's life-breaths casts off his own life-breaths

Behold, Ukipi, this goodly sight of thy husband lying pros-

trate on the ground 1 How is it that thou dost not grieve,
having caused him to be slain through thy son whom thou
didst excite with thy words ?'' It is fit that this boy should
succumb to the power of death and lie thus on the ground

beside his own sire ! Oh, let Vijaya, let him that is called

Gudake9a, let this hero with reddish eyes, come back to life !^'

O blessed lady, palygamy is no fault with men. Women only

incur fault by taking more than one husband. Do not, there-
fore, harbour such thoughts (of vengeance) !*" This relation-

ship was ordained by the Suprerae ordainer himself It is,

besides, an eternal and unchangeable one. Do thou attend

to that Let thy union (with Dhananjaya) be

relationship.

made true !^^ If, having slain thy husband through thy son,
thou dosfc not revive him today before my eyes, I shall then
cast off my life-breaths '.'^ Without doubt, O reverend lady,
afflicted as I am with grief and deprived as I am of both

husband and son, I shall sit here today in frayi in thy very
si-^-ht
!'^''
Havinc'- said so unto the daughter of the snake chief,

who was a co wife with her to Arjuna, the princess Chaitra-

vahini sat in Prdya, king, restraining speech. 'f^^

* 'Vahubliaryyata,' meaning polygamy in the first line, should, as

the noun of reference for Ttliah' be taken as 'vahunam bharyyata,' i-, e.,

palyandry, in the second line. —T.

t To sit in Pr'iya is to remain seated in a particular spot, abstain-

ing from food and drink, with a view to cast off one's life-breaths. — T.
I 20 ]
202 MaITabhauata. [Anugltii

Vai^ampayana continued, — "Ceasing to lament, the cheer-

less queen, taking upon her lap the f^et of her husband, sat
there, sighing heavily and wishing also the restoration of her
son to life.-'^ King Vabhruvahana then, regaining conscious-
ness, saw his mother seated in that guise on the field of battle.

Addressing her he said,"''

— 'What can be more painful than
the sight of my mother, who has been brought up in luxury,
lying on the bare ground beside her heroic husband stretched
thereon ?"^ Alas, this slayer of all foes, this foremost of all
wielders of weapons, hath been slain by me in battle ! It is

evident tUat men do not die till their hour comes !*-- Oh,
the heart of this princess seems to be very hard since it does
not break even at the sight of her mighty-armed and broad-
chested husband lying dead on the ground !-^ It is evident
that one does not die till one's hour comes, since neither my-
self, nor my mother is deprived of life (at even such a sight) !"*

Alas, alas, the golden coat of mail of this foremost hero of

Kuru's race, slain by me, his son, knowingly, is lying on the
ground, cut off from his body !-^ Alas, ye Brahmanas, behold
my heroic sii'e lying prostrate on the Earth, on a hero's bed,
slain by his son !-^ What benefit is done to this hero, slain by
me in battle, by those Brahmanas who were commissioned to

attend upon this foremost one of Kuru's race engaged in

?"'
following the steed Let the Brahmanas direct what ex-
piation should now be undergone by me, a cruel and sinful
wretch, that has slain his own sire in battle '.-^
Having slain
n'iy own sire, I should, suffering every kind of misery, wander
over the Earth, cruel that I am, covering myself with his
skin l"^ Give me the two halves of my sire's head today, (so
that I may wander over the Earth with them for that period),
for there is no other expiation for me that have slain my own
sire !^° Behold, daughter of the foremost of snakes, thy

husband slain by me ! A^erily, by slaing Arjuna in battle I

have accomplished what is agreeable to thee '/'^

I shall today
follow in the track by which my sire has gone ! blessed

* The sense is, 'grief does not kill ; that one does not die till one's

hour conies If it were otherwise, I would have died, ^^o heavy is the

load of rov alHiction !'— T.

Parva.) acwamedha parvaI 203

one, I am unable to comfort myself !^- Be happy today, O

mother, seeing myself and the wielder of Gandiva both em-
brace death today. I swear to thee by truth itself (that I
shall cast off my life- breaths) !'^^
Having said these words»
the king, deeply afflicted with grief, monarch, touched
water, and exclaimed in sorrow,^* — 'Let all creatures, mobile
and immobile, listen to me ! Do thou also listen to me,
mother ! I say the truth, O best of all daughters of the
snakes !^° If this best of men, Jaya, my sire, does not rise up,
1 shall emaciate my own body, sitting on the field of battle l'^'^

Having slain my sire, there is no rescue for me (from that

dire sin). Atflicted as I am with the sin of slaying my sire,

I shall without doubt have to sink in Hell.^^ By slaying a

heroic Kshatriya one becomes cleansed by making a gift of a
hundred kine. By slaying my sire, however, so dire has been
my sin that my rescue is impossible.^s This Dhananjaya, the
son of Pandu, was the one hero endued with mighty enero'y.
Possessed of righteous soul, he was the author of my being.
How can I be rescued after having slain him V^^ Having
uttered these lamentations, the high-souled son of Dhananjaya,
king Vabhruvahana, touched water and became silent, vowing
to starve himself to death. "'^'*
Vai9ampayana continued, — "When the king of Manipura,
that chastiser of foes, afflicted with grief, along with his
mother, sat down to starve himself to death,'*^ Ulupi then
thought of the gem that has the virtue of reviving a dead
man. The gem, the great refuge of the snakes, thus thought
of, came there.*- The daughter of the prince of snakes, tak-
ing it up, uttered these words that highly gladdened the
combatants standing on the field. *^ Rise up, O son ! Do not
grieve ! Jishnu has not been vanquished by thee ! This hero
is incapable of being vanquished by men as also by the deties
with Vasava himself at their head." I have exhibited this
illusion, deceiving your senses, for the benefit of this foremost
of men, viz., thy illustrious sire l*° O thou of Kuru's race,
desirous of ascertaining the prowess of thyself, his son, this
slayer of hostile heroes, king, came here for battling with
thee '.'"'
It was for that reason, son, that thou wert urged
204 MAHABHARATAi [Anugitci

by me to do battle. O puissant king, O son, do not suspect

that thou hast comnnitted any, even the least, fault, by ac-
cepting his challenge.*^ He is a Rishi, of a mighty soul, eternal
and indestructible. dear son, Cakra himself is incapable of
vanquishing him in battle.^® This celestial gem has been
brought by me, O king. It always revives the snakes as often
as they die.*'' O puissant king, do thou place this gem on the
breast of thy sire. Thou shalt then see the son of Pandu re-

vived !'°°
Thus addressed, the prince who had committed no
sin, moved by affection for his sire, then placed that gem on
the breast of Pritha's son of immeasurable energy .^^
After
the gem had been placed on his breast, the heroic and puissant
Jishnu became revived. Opening his red eyes he rose up like
one who had slept long.^^ Beholding his sire, the high-souled
hero of great energy, restored to consciousness and quite at his
ease, Vabhruviihana worshipped him with reverence.^^ When
that tiger among men, puissant one, awoke from the slumber
of death with every auspicious sign of life, the chastiser of
Paka rained down celestial flowers.^* Kettle-drums, struck by
nobody, produced their music deep as the roar of the clouds.
A loud uproar was heard in the welkin consisting of the
words —Excellent, Excellent !^^ The mighty-armed Dhanan-
jaya, rising up and Avell-comforted, embraced Vabhruvahana
and smelled his head.^^ He saw sitting at a distance from his
son, this latter's mother afflicted with grief, in the company of
Ulupi. —
Dhananjaya asked,^'' 'Why is it that every thing in
the field of battle seems to bear the indications of grief, won-
der, and joy ? If, O slayer of foes, the cause is known to
thee, do thou then tell me !^^ Why has thy mother come to
the field of battle ? Why also has Ulupi, the daughter of
the prince of snakes, come here ?^^ I know that thou hadst
fought this battle with me at my own command. I desire to
know what the cause is that has brought out the ladies.'*®

The intelligent ruler of Manipura, thus questioned by Dhanan-

jaya, gratified him by bending his head in reverence, and
then said,
—'Let Ulupi be questioned !'
''^^
 —
Parva.]

Section LXXXI.

" Arjuna said,

—'What business brought thee here, O
daughter (-in-law) of Kuru's race, and what also is the cause
of the arrival on the field of battle of her who is the mother
of the ruler of Manipura ?^ Dost thou entertain friendly
motives towards this king, daughter of a snake ? O thou
of restless glances, dost thou wish good to me too ?^ I hope,
thou of ample hips, that neither I, nor this Vabhruvahana
here, have, beautiful lady, done any injury to thee uncon-
sciously ?^ Has Chitrangada of faultless limbs, descended from
the race of ChiLravahana, done thee any wrong?'* Unto him,
the daughter of the prince of snakes answered smilingly,
'Thou hast not offended me, nor has Vabhruvahana done me
any wrong.^ Nor this prince's mother who is always obedient
to me as a hand-maid. Listen, how all this has been brought
about by me.^ Thou shouldst not be angry Avith me. Indeed,
1 seek to gratify thee by bending my head in reverence. O
thou of Kuru's race, all this has been done by me for thy
good, O puissant one !^ O mighty-armed Dhananjaya, hear
all that I have done. In the great battle of the Bharata
princes, thou hadst slain the royal son of Cantanu by unright-
eous ways. What I have done has expiated thy sin. Thou
didst not overthrow Bhishma while battling with thee !^"^°

He was engaged with Cikhandin. Reljing on him as thy

help, thou didst compass the overthrow of Cantanu's son ! If
thou hadst died without having expiated thy sin,^* thou Avouldst
then have fallen without doubt into Hell in consequence of
that sinful act of thine. Even this which thou hast got from
thy son is the expiation of that sin I^^ Formerly, O ruler of
Earth, I haard this said by the Vasus while they were in the
company of Ganga, thou of great intelligence !^^ After the
fall of Cantanu's son, those deities, viz., the Vasus, coming to
the banks of Ganga, bathed in her waters, and calling the
goddess of that stream, they uttered these terrible words hav-
ing the sanction of Bhagirathi herself, vi^.,— Cantanu's son
Bhishma has been slain by Dhananjaya.^*"^° Verily, O god-
dess, Bhishma then was engaged with another, and had ceased
206 MAHABHARATA. [AllUgitci

to fight. For this fault we shall today denounce a curse on

Dhananjaya l^'^ — To the goddess Ganga readily assented,
this,

saying. — Be it so — Hearing these words I became very much

!

atHicted and penetrating into the nether regions represented

everything to my sire.^^ Informed of what had happened,
my became plunged in grief. Repairing to the Vasus, he
sire

solicitedthem for thy sake,^** repeatedly gratifying them by

every means in his power. They then said unto him, Dha- —
nanjaya has a highly blessed son who, endued with youth, is

the ruler of Manipura.^^ He will, standing on the field of

battle, cast Dhananjaya down on the Earth. When this will
happen, prince of snakes, Arjuna will be freed from our
curse l-*^ Do thou go back !
— Thus addressed by the Vasus,
he came back and informed me of what had happened. Hav-
ing learnt all this, hero, I have freed thee from the curse of
the Vasus even in this way.^^ The chief of the deities him-
self is incapable of vanquishing thee in battle. The son is

one's own self. It is for this that thou hast been vanquished
by him.^" I cannot be held, O puissant one, to have com-
mitted any fault. How, indeed, wouldst thou hold me cen-
surable ?'^^
— Thus addressed (by Ulupi), Vijaya became cheer-
ful of heart and said unto — 'AH this that thou hast done,
her,
O goddess, is highly agreeable to me.'-* After this, Jaya ad-
dressed his son, the ruler of Manipura, and said unto him in
the hearing of Chitrangada, the daughter (-in-law) of Kiiru's
house,-" 'the Horse sacrifice of Yudhishthira will take place on
the day of full moon coming month of Chaitra. Come
in the
there, king, mother and thy counsellers and
with thy
officers I"-" Thus addressed by Partha, king Vabhruvahana of
great intelligence, with tearful eyes, said these words to his

sire,^^
—'0 thou that art conversant with every duty, I shall

certainly repair, at thy command, to the great Horse-sacrilice,

and take upon myself the task of distributing food among the
regenerate ones \^^ For, however, showing thy grace towards
me, do thou enter thy own city with thy two wives. Let no
scruple be thine as regards this, O thou that art fully ac-

quainted with every duty l^'^ lord, having lived for one
night in thy own mansion in happiness, thou mayst thcii
 —

Parva.) ACWAMEBnA p \RVA, 207

follow the steed, foremost of victorious warriors '.'^^

The
ape bannered son of Kunti, thus addressed by his son, answer-
ed the child of Chitrangada, sa\iug,-''^
— 'Thou knowest, O
mighty-arraed one, what vow I am observing ! O thou of
large eyes, till the termination of this my vow, I cannot enter
thy city.^- foremost of men, this sacrificial horse wai.ders
at will. (I have to follow it always). Blessings on thee ! T
must go away. Place I have none wherein to rest for even a
short while !'^^ The son of the chastiser of Paka then, duly
worshipped by his son and obtaining the permission of his two
wives, left the spot and proceeded on his way."^*

SectioxN LXXXII.

Vait^ampayana said, 'The (sacrificial) steed, having wan-

dered over the whole E irth bounded by the ocean, then cer.sed
and turned his face towards the city called after the elephant.^
Following as he did that horse, the diadem-decked Arjuna also
turned his face towards the Kuru capital. Wandering at his
will, the steed then came to the city of Rajagriha.'' Behold-
ing him arrived within his dominion, munareh, the heroic
son of Sahadeva, observant of Kshatriya duties, challenged
him to battle.^ Coming out; of his city, Meghasandhi, mount-
ed on his car and equipt with bow and arrows and leathern
fence, rushed towards Dhananjaya who was on foot.* Possessed
of great energy, Meghasandhi, approaching Dhananjaya, O
king, said these words from a spirit of childishness and with-
out any skill. ^
— 'This steed of thine, Bharata, seems to
move about, protected by women only ! I shall take awav the
horse. Do thou strive to free him !" Although my sires did
not teach thee in bittle, I, however, shall do the duties of
hospitality to you. Do thou strike me, for I s'.iall strike thee !'^

Thus addressed, the son of Pandu, smiling the while, answered

him, saying, —'To resist him who obstructs me is the vow cast
on me^ by my eldest brother. Without doubt, O king, this
is known to thee ! Do thou strike me to the best of thy
power. I have no anger !'•'
Thus addressed, the ruler of
Magadha first struck the son af Pandu, shoAvcring his arrows
208 MATTAP.TTARATA. [Anugit'l

on him like the thousand eyed Indra showering a heavy down-

pour of rain.^° Then, O chief of Bharata's race, the heroic
wielder of Gandiva, with shafts sped from that excellent bow,
baffled all the arrows shot carefully at hira by his antagonist.^^

Having thus biffled that cloud of arrows, the ape-bannered

hero sped a number of blazing arrows at his foe that re-
sembled snakes with fiery mouths.^^ These arrows he shot
at his fli.g and flag-staff and car and poles and yoke and
the horses, spiring the body of his foe and his car driver.'^^
Though Parfcha who was capable of shooting the bow Avith the
left hand (as well as with the right) spared the body of the

prince of Magadha, yet the latter, thinking that his body was
protected by his own prowess, shot man}' arrows at Partha.^*
The wielder of Gandiva, deeply struck by the prince of Maga-
dha, shone like a flowering Palac^a {Butea frondosa) in the
season of spring.''^ Arjuna had no desire of slaying the prince
of Magadha. It was for this that, having struck the son of
Pandu, he succeeded in remaining before that foremost of
heroes.^^ Then Dhananjaya, becoming angry, drew his bow
with great force, and slew his antagonist's steeds and then

struck off the head of his ear-driver." With a razor-headed

shaft he then cut off Meghasandhi's large and beautiful bow,
and then bis leathern fence. Then cutting off" his flag and

flag-staff, he caused it to fall down.^® The prince of Magadha,

exceedingly atHicted, and deprived of his steeds and bow and
driver, took up a mace and rushed with great speed at the
son of Kunti.^^ Arjuna then, with many shafts of his equipt
with vulturine feathers, cut off into mace of
fragments, that
his advancing foe which was adorned with bright gold."" Thus
cut off into fragment^, that mace, with its begemmed bonds
and knots all severed, fell on the Earth like a she-snake help-

lessly hurled down by somebody.^^ When his foe became de-

prived of his car, his bow, and his mace, that foremost of
warriors, viz., the intelligent Arjuna, did not wish to strike

him.2''' The ape-bannered hero then, comforting his cheerless

foe who had been observant of Kshatriya duties, said unto him
these words\:-^— son, thou hast sufficiently displayed thy
adherence to Kshatriya duties. Go now. Great have been the
Farva.] acwamedha parva. 209

feats, king, which thou hast accomplished in battle although

thou art ver}^ you"g i'l years !"* The command I received
from Yudhishthira was that kings wlio oppose me should not
be slain. It is for this thou livest yet, O monarch, although
thou hast offended me Thus addressed, the ruler
in battle.'"^

of Magadha considered himself vanquished and spared. Think-

ing then that it was his duty to do so, he approached Arjuna
and joining his hands in reverence worshipped him.^^ And he
said,
—'Vanquished have I been by thee ! Blessed be thou, I
do not venture to continue the battle. Tell me what I am to

do now for thee ! Regard thy behest as already accomplish-

ed !'^^
Comforting him again, Aijuna once more said unto
him, — 'Thou shouldst repair to the Horse-sacrifice of our king
which takes place at the coming full moon of Chaitra.'-'
Thus addressed by him, the son of Sahadeva said, 'So be it,' —
— and then duly worshipped that horse as also Phalguna, that
foremost of warriors.^^ The sacrificial horse then, equipt with
beautiful manes, proceeded at his will along the sea-coast, re-
pairing to the countries of the Bangas, the Pundras, and the
Ko^alas.^" In those realms Dhananjaya, with his bow Gan-
diva, king, vanquished innumerable Mlechccha armies one
after another."^^

Section LXXXIII.
Vaicampayana said,
— ''Worshipped by the ruler of Maga-
dha. Panda's son having white steeds yoked unto his car, pro-
ceeded along the south, following the (sacrificial) steed.-^

Turning round in course of his wanderings at will, the mighty

steed came upon the beautiful city of the Chedis called after
the oyster.*^ Carabha, the son of Cigupala, endued with great
strength, first encountered Arjuna in battle and then wor-
shipped him with due honours.^ Worshipped by him, king,
that best of steeds then proceeded to the realms of the Kaqis,
the Angas, the Kogalas, the Kiratas, and the Tanganas.* Re-
ceiving due honours in all those realms, Dhananjaya turned
his course. Indeed, the son of Kunti then proceeded to the

* Xlie name of the city was Cuktimati.—T.

[ 27 ]
21<J MAnABllAllATA [Aotvgita

country of the DaQarnas.^ The ruler of that people was

Chitrangada who was endued with great' strength and was a
crusher of Between him and Vijaya occurred a battle
foes.

exceedingly Bringing him under his sway the

terrible.^

diadem-decked Arjuna, that foremost of men, proceeded to the

dominions of the Nishada king, viz., the son of Ekalavya/
The son of Ekalavya received Arjuna in battle The encounter !

that took place between the Kuru hero and

Nishadas was the
so furious as to make the hair stand on
Unvanquished end.^
in battle, the valiant son of Kunti defeated the Nishada king
who proved an obstacle to the sacrifice.® Having subjugated
the son of Ekalavya, O king, the son of Indra, duly wor-
shipped by the Nishadas, then proceeded towards the southern
ocean.^° In those regions battles took place between the
diadem-decked hero and the Dravidas and Andhras and the
iierce Mahishakas and the hillmen of Kolwa.^^ Subjugating
those tribes without having to accomplish any fierce feats,

Arjuna proceeded to the country of the Surashtras, his foot-

steps guided by the horse.^" Arrived at Gokarna, he repaired
thence to Prabhasa. Next he proceeded to the beautiful city

of Dwaravati protected by the heroes of the Vrishni race.^®

When the beautiful sacrificial horse of the Kuru king reached
Dwaravati, the Yadava youths, used force against that fere-
most of steeds.^* King Ugvasena, however, soon went out
and forbade those youths from doing what they meditated.
Then the ruler of the Vrishnis and the Andhakas, issuing out
of his palace,^^ with Vasudeva, the maternal uncle of Arjuna,
in his company, cheerfully met the Kuru hero and received
him with due rites.^® The two elderly chiefs honoured Arjuna
duly. Obtaining their permission, the Kuru prince then pro-
ceeded to where the horse he followed led him.^^ The sacri-

ficial steed then proceeded along the coast of the western ocean
and at last reached the country of the five waters which
swelled with population and prosperity.^^ Thence, king,

the steed proceeded to the country of the Gandharas. Arrived

there, it wandered at will, followed by the son of Kunti.^®
Then occurred a fierce battle between the diadem-decked hero
a,nd the ruler of the Gandharas, viz., the son of Cakuni, who
Parva.} acwamedha parva! 21 i

had a bitter remembrance of the grudge his sire bore to th«

Pandavas."2«

Section LXXXIV.

Vai(;ampayana said,
—"The heroic son of Cakuni, who was
a mighty car-warrior among the Gandharas, accompanied by a
large force, proceeded against the Kuru hero of curly hair.*

That force was properly equipt with elephants and horses and
cars, and was adorned with many flags and banners.'^ Unable
to bear and, therefore, burning to avenge, the slaughter of
their king Cakuni, those warriors, armed with bows, rushed
together at Partha.^ The unvanquished Vibhatsu of right-
eous soul addressed them peacefully, but they were unwilling
to accept the beneficial words of Yudhishthira (through Arju-
na).^ Though forbidden by Partha with sweet words, they
still gave themselves up to wrath and surrounded the sacri-

ficial steed. At this, the son of Pandu became filled with

wrath.* Then Arjuna, carelessly shooting from Gandiva many
shafts with razor-like heads that blazed with splendour, cut off

the heads of many Gandhara warriors.^ While thus slaughter-

ed by Partha, the Gandharas, O king, exceedingly afflicted,

set free the horse, moved by fear and desisted from battle.*

by those Gandhara combatants who still

Kesisted, however,
surrounded him on every side, the son of Pandu, possessed
of great energy, felled the heads of many, previously nam-
ing those whom ho thus despatched.'' When the Gandhara
warriors were thus being slain all around him in battle,

the royal son of Cakuni came forward to resist the son

of Pandu.^ Unto the Gandhara king who was fighting with

him, impelled by Kshatriya duty, Arjuna said,

— 'I do not
intend to slay the kings who fight with me, in consequence
of the commands of Yudhishthira.® Cease, O hero, to fight

with me. Do not court defeat \'^° Thus addressed, the son
of Cakuni, stupified by folly, disregarded that advice and
covered with many swift arrows the Kuru hero who resembled

* The etymology of 'Gudakega' as the lord of 'Gudaka' or sleep, is

fanciful. — T.
212 mahabharata; [Anugitci

Cakra himself in the feats he accomplished in battle.^^ Then

Purtha, with a crescent-shaped arrow, cut off the head gear
of his foe. Of immeasurable soul, he also caused that head-
gear to be borne along a great distance like the head of
Jayadratha (after he had cut it off in the Kuru-
battle of
kshetra).^^ Beholding this feat, all the Gandhara warriors
became filled with Avonder. That Arjuna valuntarily spared
their king was well understood by them.^^ The prince of the
Gandharas then began to fly away from the field, accompanied
by all his warriors who resembled a flock of frightened deer.^*
The Gandharas, through fear, lost their senses and wandered
over the field, unable to escape. Arjuna, with his broad-
headed shafts, cut off the heads
of many.^^ Many there were
who lost their arms
consequence of Arjuna's arrows, but so
in

sfcupified were they with fear that they were not aware of the
loss of that limb. Verily, the Gandhara army was exceedingly
afflicted with those large shafts which Partha sped from Gan-
diva.^'' That army, which then consisted of frightened men
horse, which lost many warriors and ani-
and elephants and
mals,and which had been reduced to a rabble and put to rout,
began to wander and wheel about the field repeatedly.-^''
Among those foes who were thus being slaughtered, none could
be seen standing in front of the Kuru hero famed for foremost
of feats. No one could be seen who was able to bear the
prowess of Dhananjaya,^^ Then the mother of the ruler, of

the Gandharas, filled with fear, and with all the aged minis-
ters came out of her city, bearing an excellent
of state,
Arghya for Arjuna.^^ She forbade her brave son of steady
heart from fighting any longer, and gratified Jishnu who was
never fatigued with toil.-" The puissant Vibhatsu worshipped
her and became inclined to show kindness towards the Gan-
dharas. Comforting the son of Cakuni, he said,-^
—'Thou hast
not, O mighty-armed hero, done what is agreeable to me by
setting thy heart upon these measures of hostility ! slayer
!*""
of heroes, thou art my brother, sinless one Recollecting

* Cakuni was the maternal uncle of Duryodhana and, tliPieforc, of

Arjuua als)0. Cakuni'a ;.on and Arjuna, hence, were cousins. — T.
Parva.] Acw/^MEDn\ p.rva. 213

my mother Gandhari, and for the sate of Dhritarashtra also,

I have not taken thy life ! It is for this, O king, that thou
livest still. Many of thy followers, however, have been slain

by me !^^ Let not such a thing happen again ! Let hostilities

cease. Let not thy understanding again go astray. Thou

shouldst go to the Horse-sacrifice of our king which comes off
!'""*
on the day of full moon of the month of Chaitra

Section LXXXV.

Vaigampayana said,
—"Having said these words, Pavtha
set out, following the horse which wandered at its Avill. The
sacrificial steed then turned towards the road that led to the

city called after the elephant.^ Yudhishthira heard from his

intelligence-bearers that the steed had turned back. And
hearing also that Arjuna was hale and hearty, he became filled

with joy.*^ Hearing also the feats, accomplished by Vijaya in

the country of the Gandharas as also in other realms, the king
became exceedingly glad.^ Meanwhile, king Yudhishthira the
just, seeing that the twelfth day of the lighted fortnight in
the month of Magha had come, and noticing also that the

constellation was favourable,* summoned all his brothers, viz.,

Bhima and Nakula and Sahadeva. Endued Avith great energy,

the king, O thou of Kuru's race,'' that foremost of all persons

conversant with duties, said these words in proper time. In-
deed, that foremost of all speakers, addressing Bhima, the
first of all smiters, said,"
—'Thy younger brother (Arjuna), O
Bhimasena, is coming back with the horse. I have learnt this

from those men who h^.^x followed Arjuna.'^ The time (for the
sacrifice) is come. The sacrificial horse is near. The day of
full moon of the month of Magha is at hand. The month is

* The word 'chara' does not mean always a spy. The ancient kings
of India had their spies, it is true, but they had a ragular intelligence
department. It was the business of these men to send correct reports
to the king of every important occurrence. The newsletter-writers of
the Mussalman times, or Harkaras, were the successors of the 'charas'
of Hindu times.— Tt
214) maHabharata. [Anugit3

about to expire, O Vrikodara !^ Let, therefore, learned Brah-

manas conversant with the Vedas look for a sacrificial spot for

the successful accomplishment of the Horse-sacrifice !'^

Thu9
addressed, Bhima obeyed the royal behest. He became very
glad upon hearing that Arjuna of curly hair was about to
oome back.^** Then Bhima went out with a number of men
well conversant with the rules of laying out sacrificial grounds
and constructing buildings. And he took with him many
Brahraanas well-versed in all the rites of sacrifices. ^^ Bhima
selected a beautiful and caused it to be duly measured
spot
out for laying the sacrificial compound. Numerous houses and
mansions were constructed on it and high and broad roads also
were laid out.^^ Soon enough the Kaurava hero caused that
ground to teem with hundreds of excellent mansions. The
surface was levelled and made smoth with jewels and gems,
and adorned with diverse structures made of gold.^* Columns
were raised, ornamented with bright gold, and high and wide
triumphal arches also were constructed on that sacrificial

compound. All these were made of pure gold.^* The right-

eous-souled prince also caused apartnicnts to be duly construct-
ed for the accomodation of ladies and of the numerous kings
who, hailing from many realms, were expected to grace the
sacrifice with their presence.^^ The son of Kunti also caused
many mansions to be duly erected for Brahmanas who were
expected to come from diverse realms.-^" Then the mighty-
armed Bhimasena, at the command of the king, sent out
messengers to the great kings of the Earth.^^ Those best of
kings, come to the Horse-sacrifice of the Kuru monarch for
doing what was agreeable to him. And they brought many
gems with them and many female slaves and horses and wea-
pons.^^ The sounds that arose from those high-souled kings
who resided within those pavilions touched the very heavens
and resembled the noise made by the roaring ocean.^^ King
Yudhishthira, the delighter of the Kurus, assigned unto the
monarchs who thus came to his sacrifice diverse kinds of food
and drink, and beds also of celestial beauty. -° The chief of
the Bharatas, viz., king Yudhishthira the just, assigned several
stables well filled with different kinds of corn and sugar-cane
Parva.] acwamedha par%''a. 215

and milk to the animals (that came with the guests)."^ To

that great sacrifice of king Yudhishthira the just who was
possessed of high intelligence, there also came a large number
of Munis all of whom were utterers of Brahma."^ Indeed, O
lord of Earth, all the foremost ones among the regenerate class
that were then alive, came to that sacrifice, accompanied by
their disciples. The Kuru king received them all.^^ Kii'g
Yudhishthira of mighty energy, casting off all pride, himself

followed all his guests to the pavilions that had been assigned
for their residence.-* Then all the mechanics and engineers,
havincr completed the arrangements of the sacrifice, informed
kino- Yudhishthira of it.^^ Hearing that everything was ready,
kinof Yudhishthira the just, full of alertness and attention,
became highly glad along with his brothers all of whom
honoured him duly.""^
Vai(;ampayana continued, —"When the great sacrifice of
Yudhishthira commenced, many eloquejit dialecticians started

diverse propositions and disputed thereon, desirous of van-

quishing one another.*^^ The (invited) kings beheld the ex-
cellent preparations of that sacrifice, resembling those of the

chief himself of the deities, made, Bharata, by Bhimasena.^^

They beheld many triumphal arches made and many
of gold,

beds and seats and other articles of enjoyment and luxury, and
crowds of men collected at different spots.^^ There were also
many jars and vessels and cauldrons and jugs and lids and
covers. The invited kings saw nothing there that was not
made of gold.^° Many sacrificial stakes also were set up,
made, according to the directions of the scriptures, of wood,

and adorned with gold. Endued with great effulgence, these

were duly planted and dedicated (with scriptural Mantras.)^^
The kings saw all animals, again, which belong to land and
all those which belong to water, collected there on the occa-
sion.^'^ And many kine and many buffaloes
they also beheld
and many women, and many aquatic animals, many beasts
old
of prey, and many species of birds, and many specimens of

* •Hetiivadiiia' are dialectitiaus or philosophers who dispute on the

reasons of thing's. —T.
21G MATTABTIARATA [AnVfjitfi

viviparou.sand oviparous creatures, and many that are filth-

born, and many belonging to the vegetable kingdom, and many
animals and plants that live or grow on mountains.^^'^^ Be-
holding the sacrificial compound thus adorned with animals and
kine and corn, the invited kings became filled with wonder.^^

Large heaps of costly sweetmeats were kept ready for both the
Brahmanas and the Vai9yas. And when the feeding was
over of a hundred thousand Brahmanas, drums and cymbals
were beat.^" And so large was the number fed that the sounds
of drums and cymbals were repeatedly heard. Indeed, from
day to day those sounds continued.^' Thus was performed that
sacrifice of king Yudhishthira of great intelligence. Many
hills of food, O king, were dedicated on the occasion. Many
large tanks were seen of curds and many hikes of ghee.^* In
that great sacrifice, monarch, was seen the entire population
of Jamvudwipa, with all its realms and provinces, collected

together.*^" Thousands of nations and races were there. A

large number of men, O chief of Bharata's race, adorned with
garlands and wearing bright ear-rings made of gold, taking
innumerable vessels in their hands, distributed the food unto
the regenerate classes by hundreds and The
thousands.^^'-*^
attendants of the Pandavas gave away unto the Brahmanas
diverse kinds of food and drink which were, besides, so costly
as to be worthy of being eaten and drunk by kings them-
selves."*2

Section LXXXVI.
Vai^ampayana said,—" Beholding those kings— lords of
Earth— all conversant with the Vedas, arrive, king Yudhish-
thira, addressing Bhimaseua, said,* —
"0 chiet of men, let pro-
per honors be paid to these kings who have come (to my sacri-
fice), for these foremost of men
warthy of the highest
are all

honors !'- Thus addressed by king Yudhishthira of great fame

Panda's sou Bhimasena of mighty energy did as he was en-
joined, assisted by the twins.^
The foremost of all men, viz.,
Govinda, came there, accompanied by the Vrishnis, and with
Valadeva in the van.* He was accompanied by Yuvudhana
 —

Parva.] ACWAMEDnA PARVA," 217

and Pradyumna and Gada, and Nicjatha and Camva and Krita=
varman.^ The mighty car-warrior Bhima offered them the
most reverential worship. Those princes then entered the
palaces, adorned with gems, that were assigned to them.^ At
the end of a conversation he had with Yudhishthira, the

slayer of Madhu referred to Arjuna who had been emaciated

in consequence of many fights/ The son of Kunti repeatedly
asked Krishna, that chastiser of foes, about Arjuna. Unto
Dharma's son, the lord of all the universe began to speak
about Jishnu, the son of Cakra.^ '0 king, a confidential

agent of mine residing in Dwaraka came to me. He had

seen Arjuna, that foremost of Pandu's sons. Indeed, the
latter has been very much emaciated with the fatigue of

many battles.^ O puissant monarch, that agent of mine

informed me that the mighty-armed hero is very near to
us. Do thou set thyself to accomplish thy Horse-sacrifice.'^**

Thus addressed, king Yudhishthira the just said unto him,

'By good luck, Madhava, Arjuna comes back safely !^'
I desire to ascertain from thee, delighter of the Yadavas,
what has been said in this matter by that mightiest of

heroes among the sons of Pandu !'^^ Thus addressed by-

king Yudhishthira the just, the lord of the Vrishnis and the
Andhakas, that foremost of eloquent men, said these words
unto that monarch of righteous soul,^^
—'My agent, recollect-

ing the words of Partha, reported them thus to me, O great

liij^g —Yudhishthira, O Krishna, should be told these words

of mine when the time comes !^* O chief of the Kauravas,
many kings will come (to thy sacrifice) When they arrive, !

high honours should be paid unto them. This would, indeed,

be worthy for us !^^ O giver of honors, the king should fur-

ther be informed at my request that he should do what is

necessary for preventing a carnage similar to what took place

at the time of presenting the Arghya (on the occasion of the

Eajasuya-sacrifice). Let Krishna also approve of this. Let

not, king, through the ill-feeling of kings, the people be
slaughtered '^""^^
— My man further reported, king, these

words of Dhananjaya. Listen as I repent them !^^

— mon-
arch, the ruler of Manipura, my dear son Yabhruvrhana, will

I 28 ]
218 MAHABHARATAi [Amig'lt^

come at the sacrifice.^** Do thou honour him duly for my

sake ! O puissant one, he is always attached and deeply de-
voted to me !'-**
— Hearing these words, king Yudhishthira the
just approved of them and said as follows."-^

Section LXXXVII.

"Yudhishthira said, — 'I have heard, O Krishna, thy agree-

able words. They are such as deserve to be spoken by thee I

Gladsome and sweet as nectar are they. Indeed, they fill my

heart with great pleasure, O puissant one !* O Hrishikec^a,
I have heard that innumerable have been the battles which
Vijaya has fought with the kings of the Earth.^ For what
reason is Partha always dissociated from ease and comfort ?

Vijaya is exceedingly intelligent. This, therefore, pains my

heart very much.^ I always, O Janarddana, think, when I
am withdrawn from business, of Kunti's son Jishnu ! The lot

of that delighter of the Pandus is exceedingly miserable.*

His body has every auspicious mark. What, however, O Krish-
na, is that sign in his excellent body in consequence of Avhich
he has always to endure misery and discomfort?^ That son of
Kunti has to bear an exceedingly large share of unhappiness !

I do not see any censurable indication in his body. It behoves

thee to explain the cause to me if I deserve to hear it.'® Thus
addressed, Hrishike(^a, that enhancer of the glory of the Bhoja
princes, having reflected for a long time, answered as follows :'^

— 'I do net see any censurable feature in this jsrince, except

that the cheek-bones of this lion among men are a little too
high.® It is in consequence of this that that foremost of men
has always to bo on the road. I really do not see anything
else in consequence of which he could bo made so unhappy."^

Thus answered by Krishna of great intelligence, that foremost

of men, viz., king Yudhishthira, said unto the chief of the

Vrishnis that it was even so.^** The princess Draupadi, how-
ever, looked angrily and askance at Krishna, (for she could not
bear the ascription of any fault to Arjuna). The slayer of
K.e^i, viz., Hrishike^a-, approved of that indication of love
(for his friend) which the princess of Panchala, who also was
 Pavva,] AGWAMEDHA parva: 219

his friend, displayed.*" Bhimasena and the other Kurus, in-

cluding the sacrificial priests, who heard of the agreeable
triumphs of Arjuna in course of his following the horse, be-
came highly While they were still engaged in
gratified.^^

discoursing on Arjuna, an envoy came from that high-souled

hero bearing a message from him.^^ Repairing to the presence
of the Kuru king, the intelligent envoy bowed his head in
reverence and informed him of the arrival of that foremost of
men, viz., Phalguna." On receipt of this intelligence, tears
of joy covered the king's eyes. Large gifts were made to the
messenger for the very agreeable tidings he had brought." On
the second day from that date, a loud din was heard when
that;
foremost of men, that chief of the Kurus, came.^^ The dust
raised by the hoofs of that horse as it walked in close adjacence
to Arjuna, looked as beautiful as that raised by the celestial
steed UchchaiQravas." And as Arjuna advanced, he heard
many gladdening words uttered by the citizens. 'By good
luck, O Parfcha, thou art out of danger. Praise to king Yu-
dhishthira '.^^
Who
than Arjuna could come back after
else
having caused the horse to wander over the whole Earth and
after having vanquished all the kings in battle ?*^ We have
not heard of such a feat having been achieved by even Sagara
and other high-souled kings of antiquity !^® Future kings also
will never be able to accomplish so difficult a feat, O foremost
one of Kuru's race, as this which thou hast achieved !'-^
Lis-
tening to such words, agreeable to the ear, of the citizens, the
righteous-souled Phalguna entered the sacrificial compound.'*^
Then king Yudhishthira with all his ministers, and Krishna,
the delighter of the Yadus, placing Dhritarashtra in their van,
went out for receiving Dhananjaya." Saluting the feet of his
sire (Dhritarashtra), and then of king Yudhishthira the just
of great wisdom, and then worshipping Bhima and others, he
embraced Kecava."* Worshipped by them all and worshipping
them in return according to due rites, the mighty-armed hero,
I

* It is worthy of note that Draupadi was always styled by Krishna

as his 'sakhi' or 'friend.' Krishna was highly chivalrous to the other
sex at an age when women were universally regarded as the inferiors of
men. — T,
 —
220 mahabharata! [Anugitu

accompanied by those princes, took rest like a ship- wrecked

man on the waves resting on reaching the shore.^°

tossed
Meanwhile king Vabhruvahana of great wisdom, accompanied
by his mothers (Chitrangada and Ulupi), came to the Kuru
capital."* The mighty-armed prince duly saluted all his

seniors of Kuru's race and the other kings present there, and
was honored by them all in return. He then entered the ex-
cellent abode of his grand-mother Kunti."^^

Section LXXXVIII.

Vai^ampayana said,
—'Entering the palace of the Pandavas
the mighty-armed prince saluted his grand-mother in soothing
and sweet accents.^ Then queen Chitrangada, and (Ulupi)
the daughter of (the snake) Kauravya, together approached
Pritha and Krishna with humility. They then met Subhadra
and the other ladies of the Kuru race with due formalities.^
Kunti gave them many gems and costly things. Draupadi
and Subhadra and the other ladies of Kuru's race all made
presents to them.^ The two ladies took up their residence
there, using costly beds and seats, treated with affection and
respect by Kunti was agree-
herself from desire of doing Avhat

able to Partha.* Vabhruvahana

Ki^ig of great energy, duly
honoured (by Kunti), then met Dhritarashtra according to
due rites.'^ Repairing then to king Yudhishthira and Bhima
and the other Pandavas, the mighty prince of Manipura salut-
ed them all with humility.* They all embraced him with great
affection and honoured him duly. And those mighty car-war-

riors, highly gratified with him, made large gifts of wealth

unto him.'^ The king of Manipura then humbly approached

Krishna, that hero armed with the discus and the mace, like
a second Pradyurana ap})roaching his sire.^ Krishna gave unto
the king a very costly and excellent car adorned with gold and
unto which were yoked excellent steeds." Then king Yudhish-
thira the just, and Bhima, and Phillguna, and the twins, each
separately honoured him and made costly presents unto him.^°

On the third day, the sage Yyasa, the son of Satyavati, that

foremQgt of cloqiient men, approaching Yudhishthira, said,"

Parva.] acwamedha parva." 221

'From this day, O son of Kunti, do thou begin thy sacrifice.

The time for it has come The moment for commencing the
!

rite is at hand. The priests are urging thee.^" Let the sacri-
fice be performed in such a way that no limb may become
defective. In consequence of the very large quantity of gold
that is required for this sacrifice, it has come to be called the
sacrifice of profuse gold.^^ Do thou also, great king, make
the Dakshind of this sacrifice three times of what is enjoined.
Let the merit of thy sacrifice increase threefold. The Brah-
manas are competent for the purpose.*^^ Attaining to the
merits then of three Horse-sacrifices, each with profuse pre-
sents, thou shalt be freed, king, from the siia of having slain
thy kinsmen. ^^ The bath that one performs upon completion
of the Horse-sacrifice, O monarch, is highly cleansing and
productive of the highest merit. That merifc will be thine, O
king of Kuru's race.'^^ Thus addressed by Vyasa of immeasur-
able intelligence, the righteous-souled Yudhishthira of great
energy underwent the Dikshd for performance of the Horse-
sacrifice.-j-^'' The mighty-armed monarch then performed the
great Horse-sacrifice characterised by gifts of food and presents
in profusion and capable of fructifying every wish and produc-
ing every merit.^® The priests, well conversant with the
Vedas, did every rite, duly, moving about in all directions.
They were all well-trained, and possessed of omniscience.-^** In
nothing was there a swerving from the ordinances, and nothing
was done improperly. Those foremost of regenerate persons
followed the procedure as laid down (in the scriptures) and as
it should be followed in those points about which no directions
are given 4^^ Those best of regenerate ones, having first per-

* The sense is this : for a horse sacrifice, the Dakshina or sacrificial

present, payable to the principal Ritwija or to be dibtributed among all

the Ritwijas including the other Brahmanas, is enjoined to be of a cer-

tain measure. Vyasa advises YudLiihthira to make that Dakshina
triple of what the enjoined measure is. By thu.-, increasing the Dak*
shina, the merit of the sacrificer with increase correspondingly. — T.
The 'Diksha' is the ceremoney of initiation. Certain mantras are
+
uttered in which the intention is declared of performing what is desired
to be performed. —T.
1: The 'Karma' of a sacrifice or religious rite is the procedure. It is,
 —

222 maiiabharata. [Anugitcl

formed the rite called Pravargya otherwise called Dharma,

then duly went through the rite of Abhishava, O king.*^*

Those foremoa* of Soma-driiikers, monarch, extracting the

juice of the Soma, then performed the Savana rite, following
the injuncti®ns of the scriptures.-^ Among those that came to

that sacrifice none could be seen who was cheerless, none who
was poor, none who was hungry, none who was plunged into
grief, and none that seemed to be vulgar.^^ Bhimasena of

mighty energy, command

at the of the king, caused food to

be ceaselessly distributed among those that desired to eat.'^*

Following the injunctions of the scriptures, priests, well versed

in sacrificial rites of every kind, performed ever}^ day all the

acts necessary to complete the great sacrifice."^ Amongst the
Sadasyas of king Yudhishthira of great intelligence there was
none who was not well conversant with the six branches of
(Vedie) learning. There was none among them that was not
an observer of vows, none that was not an Upadhyaya ;
none
that was not well versed in dialectical disputations.^* When
the time camo for erecting the sacrificial stake, chief of

Bharata's race, six stakes were set up that were made of Vilwa,

six that were made of Khadira, and six that were made of
Sarvavarnin.^^ Two stakes were set up by the priests that
were made of Devadaru in that sacrifice of the Kuru king,
and one that was made of CleshmH-taka.t"^ At the command
of the king, Bhima caused some other stakes to be set up, for

of course, laid down in the scriptures on the ritual. There are certain
acts, however, which, though not laid down, should be done agreeably
to reasonable inferences. What is said, therefore, in the second line of
20 is that the procedure was fully followed, both as laid down and as
consistent with inferences. —T.
* 'Pravargya' is a special preliminary rite performed in a sacrifice.
'Abhishava* is the extraction of the juice of the Soma plant after its
consecretation with Mantras. — T.
t Vilwa is the AiJgle marmelos, Linn. Khadira is Acacia catechu,
Linn, or Mimosm catechu ; Saravarnin is otherwise called, as explained
by Nilakantha, Palfiga. It is the Butea frondom of Eoxburgh. Deva-
daru is Pinus Deodara of Eoxburgh, or Ccdniz Deodara. Cleshmataka
is a small ti^ee indentified with the Cordia latifoUa. Here probably,
some other tr«c is intended. %
Parva.] ACWAMEDHi. PARVA. 223

the sake of beauty only, that were made of gold.^^ Adorned

with fine cloths supplied by the royal sage, those stakes shone
there like Indra and the deities with the seven celestial Rishis
standing around them in Heaven.^" A number of golden bricks

were made for constructing therewith a Chayana. The Cha-

yana made resembled in beauty that which had been made for

Daksha, the lord of creatures, (on the occaision of his great

sacrifice).^^ The Chayana measured eight and ten cubits and
had four stories or lairs. A golden bird, of the shape of
Garuda, was then made, having three angles.*''^ Following
the injunctions of the scriptures, the priests possessed of great
learning then duly tied to the stakes both animals and birds,
assigning each to its particular deity.-f-^^ Bslls, possessed ©f
such qualifications as are mentioned in the scriptures, and
aquatic animals were properly tied to the stakes after the rites
relating to the sacrificial fire had been performed.^* In that
sacrifice of the high-souled son of Kunti, three hundred animals
were tied to the stakes set up, including that foremost of
steeds.^^ That sacrifice looked exceedingly beautiful as if

adorned with the celestial Rishis, with the Gandharvas singing

in chorus and the diverse tribes of Apsaras dancing in merri-

ment.^^ It teemed, besides, with Kimpurushas and was

adorned with Kinnaras. All around it were abodes of Brah-
manas crowned with ascetic success.^^ There were daily seen
the disciples of Vyasa, those foremost of regenerate ones, who
are compilers of all branches of learning, and well conversant
with sacrificial rites.^^ There was Narada, and tKere was
Tumvuru of great splendour. There Avere Vigwavasu and
Chitrasena and others, all of whom were proficient in music.*^

At intervals of the sacrificial rifees, those Gandharras, skilled

in musicand well versed in dancing, used to gladden tke
Brahmanas who were engaged in the sacrifice."*"

* It
is diffisult to nnrlerstand what these constructions or figures

were. They were probably figures drawn on the feacrifieial altar, with
gold-dust. At the present day, powdered rise, coloiired red, yellow,
blue, &c., is used. —T.
t Each animal is supposed to be agreeabU to a particular deity. — T.
 [A nag It 3

Section LXXXIX.
'Vai{jampri3'ana said,
— " Having cooked, according to due
rites, the other excellent animals that were sacrificed, the
priests then sacrificed, agreea^l}^ to the injunctions of the

scriptures, that steed (which had wandered ever the whole

world). ^ After cutting that horse into p'eces, conformahly to
scriptural directions, they caused "Draupadi of great intelli-

gence, wlio was possessed of the three requisites of 'mantras,

things, and devotion, to sit near the divided animal." The
Brahmanas then, with cool minds, taking up the marrow of
that steed, cooked it duly, chief of Bharata's race.^ King
Yudhishthira the just, with all his younger brothers, then
smelled, agreeably to the scriptures, the smoke, capable of
cleansing one from every sin, of the marrow that was thus
cooked.* The remaining limbs, O king, of that horse, were
poured into the fire by the sixteen sacrificial priests possessed
of great Having thus completed the sacrifice of
wisdom.^
that monarch who was endued with the energy of Cakra him-
self, the illustrious Vyasa with his disciples eulogised *he king

greatly.^ Then Yudhishthira gave awa}' unto the Brahmanas

a thousand crores of golden nishkas, and unto Vyasa he gave
away the whole Earth.'' Satyavati's son Vyasa, having ac-
cepted the Earth, addressed that foremost one of Bharata's
race, viz., king Yudhishthira the just, and said,^ — best of
kings, the Earth which thou hast given me I return unto
thee ! Do thou give me the purchasing value, for Brahmanas
are desirous of wealth (and have no use with the Earih).'®
The high-sonled Yudhishthira of great intelligence, staying
with his brothers in the midst of the kings invited to his sacri-
fice, said unto those Brahmanas,^*'— 'The Dakshina ordained in
the scriptures for the great Horse-sacrifice is the Earth. Hence,
I have given away unto the sacrificial priests the Earth con-
quered by Arjuna." Ye foremost of Brahmanas, I shall enter
the woods. Do ye divide the Earth among yourselves In- !

deed, do you divide the Earth ivtto four parts according to

what is done in the Chaturhotra sacrifice.^^ Ye best of re-
generate ones, I do not desire to appropriate what now belongs
Parva.] ACWAMEdHA PARVA, 223

to the Brahmanas.''^ Even this, ye learned Brahmanas, has

been the intention al\va5's cherished by myself and my brothers.
When the king said these words, his brothers and Draupadi
also said,
—'Yes, it is even so.' Great was the sensation created
by this announcement.'* Then, Bharata, an invisible voice
was heard in the welkin, saying, — 'Excellent, Excellent
''

The murmurs also of crowds of Brahmanas as they spoke

arose.'^ The Island-born Krishna, highly applauding him,
once more addressed Yudhishthira, in the presence of the
Brahmanas, saying,'"
— 'The Earth has been given by thee to
me ! I, however, give her back to thee ! Do thou give unto
these Brahmanas gold. Let the Earth be thine !'" Then
Vasudeva, addressing king Yudhishfchira the just, said,
— 'It

behooveth thee to do as thou art bid by the illustrious

Vyasa '.'^^
Thus addressed, that foremost one of Kuru's race,
along with all his brothers, became glad of soul, and gave
away millions of golden coins, in fact, trebling the Dakshina
ordained for the Horse-saci-ifice.'^ No other kirg will be able
to accomplish what the Kuru king accomplished on that occa-
sion after the manner of Marufcta.^^ Accepting that wealth,
the Island-born sage, Krishna, of great learning, gave it unto
the sacrificial priests, dividing it into four parts.-' Having
paid that wealth as the price of the Earth, Yudhishthira,
cleansed of his sins and assured of Heaven, rejoiced with his
brothers.-^ The sacrificial priests, having got that unlimited
quantity of wealth, distributed it among the Brahmanas gladly
and according to the desire of each recipient.^^ The Brah-
manas also divided amongst themselves, agreeably to Yudhish-
thira's permision, the diverse ornaments of gold that were in
the sacrificial compound, including the triumphal arches, the
stakes, the jars, and diverse kinds of vessels.^* After the
Brahmanas had taken much as they desired, the wealth
as
that remained was taken away by Kshatriyas and Vaigyas
and Cudras and diverse tribes of Miechcchas."^ Thus gratified
with presents by king Yudhishthira of great intelligence, the
Brahmanas, filled with joy, returned to their respective
abodes.^^ The holy and illustrious Vyasa respectfully presented
his own share, which was very large, of that gold unto Kunti."
[ 29 ]
226 MAHABTlAnATA [Anugitd

Receiving that gift of affection from her father in-law, Pritha

became glad of heart and devoted it to the accomplishment of

diverse acts of merit.^^ King Yudhishthira, having bathed at

the conclusion of his sacrifice and become cleansed of all his

sins,shone in the midst of his brothers, honoured by all, like

the chief of the celestials in the midst of the denizens of
Heaven.-^ The sons of Pandu, surrounded by the assembled
kings, looked as beautiful, king, as the planets in the midst

of the stars.^" Unto those kings they made presents of vari-

ous jewels and gems, and elephants and horses and ornaments
of gold, and female slaves and cloths and large measures of
gold.^* Indeed, Pritha's son, by distributing that untold
wealth among the invited monarchs, shone, O king, like

Vaigravana, the lord of treasures.^^ Summoning next the

heroic king Vabhruvahana, Yudhishthira gave unto him diverse
kinds of wealth in profusion and gave him permission to re-
turn home.^^ The son of Pandu, for gratifying his sister
Dus(^.ala, established her infant grand-son in his paternal king-
The Kuru king Yudhishthira, having a full control
dom.^*
over his senses, then dismissed the assembled kings
all of whom
had been properly classed and honoured by him.*^^ The illus-
foes, then duly wor-
trious son of Pandu, that chastiser of
great might,
shipped the high-souled Govinda and Valadeva of
of other Vrishni heroes having Pradyumna
and the thousands
Assisted by his brothers, he then dismissed
for their first.

them for returning to Dwaraka.^""" Even thus was

celebrat-

just, which was

ed that sacrifice of king Yudhishthira the
by a profuse abundance of food and wealth and
distinguished
and oceans of wines of different kinds.^*^
jewels and gems,
mountains
There were lakes whose mire consisted of ghee, and
There were also, O chief of Bharata's race, miry
of food.
kinds of taste.^^ Of
rivers made of drinks having the
six
sweetmeats called
men employed in making and eating the
for food, there was no
Khandavaragas, and of animals slain

* «Suvibhaktan' implies that they were properly classed or grouped

80 that there was no dispute or dissatisfaction
among them regarding
questions of precedence, — T.
Parva.] AcWAMEDni parva^ 227

end.**^ The vast space abounded with men inebriated with

wine, and with young ladies filled with joy. The extensive
grounds constantly echoed with the sounds of drums and the
blare of conchs. With all these, the sacrifice became exceed-
ingly delightful.'*^ 'Let agreeable things be given away,'—
'Let agreeable food be eaten,' —These were the sounds that
were repeatedly heard day and night in that sacrifice. It was
like a great festival, full of rejoicing and contented men.
People of diverse realms speak of that sacrifice to this day.**
Having showered wealth in torrents, and diverse objects of
and jewels and gems, and drinks of various
desire, kinds, the
foremost one of Bharata's race, cleansed of all his sins, and
his purpose fulfilled, entered his capital."*^^

Section XC.

Janamejaya said,
—"It behooveth theo to tell me of any
wonderful incident that occurred in the sacrifice of my grand-
^
Sires.

Vai^ampayana said,
—"Hear, chief of kings, of a mos6
wonderful incident that occurred, puissant monarch, at the
conclusion of that great Horse-sacrifice.* After all the fore-
most of Brahmanas and all the kinsmen and relatives and
friends, and all the poor, the blind, and the helpless ones had
been gratified, O chief of Bharata's race,^ when the gifts made
in profusion were being spoken of on all sides, indeed, when,
flowers were rained down on the head of king Yudhishthira
the just,* a blue-eyed mungoose, sinless one, with one side
of his body changed into gold, came there and spoke in a
voice that was as loud and deep as thunder.^ Repeatedly
uttering such deep sounds and thereby frightening all animals
and birds, that proud denizen of a hole, with large body,
spoke in a human voice and said,®
— 'Ye kings, this great
sacrifice is not equal to a prastha of powdered barley given

* Nilakantha explains that 'Khandavaraga' was made of Piper longum.

and dried ginger (powdered), and the juice of Phaseolus Mungo, with
sugar. Probably, it is identical with what is now called Iiungka ladd'Ut
in the bazars of Indian towns, — Ti
22S MA.iiABHARATA; [Anugittl

away by a Brahmana of Kurukshetra who was observ-

liberal

ing the Unccha vow !'^ Hearing these words of the mungoope,
O king, all those foremost of Brahmanas became filled with
wonder.^ Ap|troaching the mungoose, they then asked him,
saying,
—'Whence hast thou come to this sacrifice, this re-

sort of the good and the pious ?® What is the extent of thy

might ? What thy learning ? And what thy refuge ? How

?^*^
shouldwe know thee that thus censurest this our sacrifice

Without having disregarded any portion of the scriptures,

everything that should be done has been accomplished here

according to the scriptures and agreeably to reason, with the
aid of diverse sacrificial rites.^^ Those who are deserving of
worship have been duly worshipped here according to the way
pointed out by the scriptures. Libations have been poured on
the sacred fire with the aid of proper mantras. That which
should be given has been given away without pride.^^ The
regenerate class have been gratified Avith gifts of diverse kinds.
The Kshatriyas have been gratified with battles fought accord-
ing to just methods. The grandsires have been gratified Avith
Craddhas.** The Vaigyas have been gratified by the protec-
tion offered to them, and many foremost of women have been
gratified by accomplishing their desires. The Cudras have been
gratified by kind speeches, and others with the remnants of
the profuse wealth collected on the spot.** Kinsmen and rela-

tives have been gratified by the purity of behaviour displayed

by our king. The deities have been gratified by libations of
clarified butter and acts of merit, and dependants and follow-
ers by protection.*® That, therefore, which is true, do thou
truly declare unto these Brahmanas. Indeed, do thou declare
what is agreeable to the scriptures and to actual experience,
asked by the Brahmanas who are eager to know.-"" Thy words
seem to demand Thou art wise. Thou bearest also a
credit.

celestial form. Thou hast come into the midst of learned Brah-
manas. It behooveth thee to explain thyself" Thus address-
ed by those regenerate persons, the mungoose, smiling, an-
swered them as follows. 'Ye regenerate ones, the words I have
uttered are not false. Neither have I spoken them from pride.'*®
That which I have said may have been heard by you all. Ye
Parva.] acwamedha parva. 229

foremost of regenerate persons, this sacrifice is not equal in

merit to the gift of a prastha of powdered barley.^^ Without

doubt, I should say this, ye foremost of Brahmanas. Listen
to me with undivided attention as I narrate what happened to
thee truly.-" Wonderful and excellent was the occurrence
that fell out. It was witnessed by me and its consequences
were felt by me. The incident relates to a liberal Brahmana
dwelling in Kurukshetra in the observance of the Unccha
vow.^^ In consequence of that incident he attained to Hea-
ven, ye regenerate ones, along with his wife and son and
daughter-in-law. And in consequence of what then happened
half my body became transformed into gold.'^^
—
"The Mungoose continued, 'Ye regenerate ones, I shall
presently tell you what the excellent fruit was of the gift, made
by a Brahmana, of a very little measure (of powdered barley)
obtained by lawful means. ^'^ On that righteous spot of ground
known by the name of Kurukslietra, which is the abode of
many righteous persons, there lived a Brahmana in the obser-
vance of what is called the Unccha vow. That mode of living
is like unto that of the pigeon.*"* He lived there with his
wife and son and daughter-in-law and practised penances. Of
righteous soul, and with senses under complete control, he
adopted the mode of living that is followed by a pariot.^^ Of
excellent vows, he used to eat every day at the sixth division .-f
If there was nothing to eat at the sixth division of the day,
that excellent Brahmana would fast for that day and eat the
next day at the sixth division. On one occasion, ye Brah-
manas, there occurred a dreadful famine in the land. During
that time there was nothing stored in the abode of that right-
eous Brahmana. The herbs and plants were all dried up and
the whole realm became void of food-stores."^"-® When the
accustomed hours came for eating, the Brahmana had nothing
to eat. This occurred day after day. All the members of his
family were afflicted with hunger but were obliged to pass

* The unccha vow consists of subsisting upon grains of corn picked

up after theimanner (f the pigeon from the field after the cro]3s have
been cut and removed by the owners. T. —
t The day of 12 Lours iy dividei into 8 divisions,— T,
 230 MAHABiiARATA [Amtgitcl

the days aa best they One day, in the month of

could. -°

Jaishtha, while the Sun was in the meridiam, the Brahmana

was engaged in picking up grains of corn. Afflicted by heat
and hunger, he was practising even this penance.^** Unable to
obtain grains of corn, the Brahmana soon became worn out
with hunger and toil. Indeed, with all members of his
the
family, he had no food to eat.^^ That best of Brahmanas
passed the days in great suffering. One day, after the sixth
.^^
division came, he succeeded in obtaining a prastha of barley
That barley was then reduced by those ascetics to powder
for making what is called SaJdu of it. Having finished
their silent recitations and other daily rites, and having
duly poured libations on the sacred fire,^^ those ascetics divid-

ed that little measure of powdered barley amongst them-

selves so that the share of each came up to the measure of a
KudavaJ'^ As they were about to sit down for eating, there
came unto their abode a guest.^* Beholding the person who
came as a guest, all of them became exceedingly glad. Indeed,
seeing him, they saluted him and made the usual enquiries of
welfare.^^ They were of pure minds, self-restrained, and en-
dued with faith and control over the passions. Freed from
malice, they had conquered wrath. Possessed of piety, they
were never pained at the sight of other people's happiness.^*
They had cast off pride and haughtiness and anger. Indeed,
they were conversant with every dut}', ye foremost of regene-
rate ones ! Informing their guest of their own penances and
of the race or family to which they belonged, and ascertaining
from him in return those particulars, they caused that hungry
guest of theirs to enter their cottage. Addressing him they
said,
—'This is the Arghya for thee. This water is for washing
thy feet. There are scattered some Kuga grass for thy seat,
O sinless one.^^"^^ Here is some clean Salctiv acquired by law-
ful means, O puissant one ! Given by us, O foremost of re-

generate persons, do thou accept it !'^^ Thus addressed by

them, that Brahmana accepted the Kudava of powdered barley
that was offered to him and ate it all. But his hunger.

A 'pvastha' is made up of fouv 'Kudavas.' A 'Kudava' is equal to

about twelve double liaudf uls. — T.
 —
Parva.] acwamedha parva. 231

O king, was not appeased by what he ate.*** The Brahmana

in the observance of the Unccha vow, seeing that his guest's
hunger was still unappeased, began to think of what other
food he could place before him for gratifying him.*^ Then his
wife said unto him,
— 'Let my share be given unto him ! Let
this foremost of regenerate persons be gratified and let him then
''^"
go whithersoever he will Knowing that his chaste wife
who said so was herself afflicted by hunger, that best of Brah-
manas could not approve of her share of the powdered barley
being given to the guest. *^ Indeed, that best of Brahmanas
possessed of learning, knowing from his own state that his
aged, toil-worn, cheerless,^* and helpless wife was herself afflict-

ed by hunger and seeing that lady who had been emaciated

into mere skin and bones was quivering with weakness,
addressed her and said, —'O beautiful one, with even animals,
with even worms and insects,*" wives are fed and protected.
It behooveth thee not, therefore, to say so. The wife treats
her lord with kindness and feeds and protects him.*^ Every-
thing ap erfcaiuing to religion, pleasure, and wealth, careful
nursing, offspring for perpetuating the race, are all dependent
on the wife. Indeed, the merits of a person himself as also of
his deceased ancestors depend also on her.*^ The wife should
know her lord by his acts. A'erily, that man who fails to
protect his wife earns great infamy here and goes into Hell
hereafter. Such a man falls down from even a position of
great fame and never succeeds in acquiring regions of happi-
ness hereafter.'*^ Thus addressed, she answered him, saying,
'0 regenerate one, our religious acts and wealth are united.
Do thou t;ike a fourth of this barley ! Indeed, be gratified
with me l*^ Truth, pleasure, religious merit, and Heaven
as acquirable by good qualities, of women, as also all the
objects of their desire, O foremost of regenerate ones, are de-
pendent on the husband.^® In the production of offspring
the mother contributes her blood. The father contributes his
seed. The husband is the highest deity of the wife. Through
the grace of the husband, women obtain both pleasure and
offspring as the reward." Thou art my Pati (lord) for the
protection thou givest me. Thou art my Bhartti for the
 —
232 mahabiiarata. [Anugitci

means of sustenance thou givest me. Thou art, again, boon-

giver to me in consequence of thy having presented rse a son.

Do thou, therefore, (in return for so many favours), take my

share of the barley and give it unto the guest."^- Overcome
by decrepitude, thou art of advanced years. Afflicted by
hunger thou art exceedingly weakened. Worn out with fasts,

thou art very much emaciated. (If thou couldst part with thy

share, why should not I part with mine) ?'^^ Thus addressed
by her, he took her share of the powdered barley and address-
ing his guest, said,
—'0 regenerate one, best of men, do thou
accept this measure of powdered barley as well !'^*
The Brah-
mana, having accepted that quantity, immediately ate it up,
but his hunger was not yet appeased. Beholding him un-
gritified, the Brahmana in the observance of the Unccha vow
became thoughtful. ^^ His son then said unto him, —'0 best of
men, taking my share of the barley do thon give it to the
guest ! I regard this act of mine as one of great merit.
Therefore, I do it !^^ Thou shouldst be always maintained by
me with great care. Maintenance of the father is a duty
which the good always covet.^^ The maintenance of the father
in his old age is the duty ordained for the son. Even this is

the eternal criUi (audition) current in the three worlds, O

learned Rishi !^^ By barely living thou art capable of practis-

ing penances. The life breath is the great deity that resides
!'*^®
in the bodies of all embodied creatures
"The father, at this, said, 'If thou attainest to the age of

even a thousand years, thou wilt still seem to me to be only a

little child. Having begotten a son, the sire achieves success
through hint)."** puissant one, I know that the hunger of
children is very strong. I am old. I shall somehow succeed
in holding my life breaths. Do thou, son, become strong

* This Verse is rather oh cure. , I am not sure tliat I have under-

Btoofl it correctly. The spdms seeni-s to be this : thou art capable of

enduring much. Indeed, bj barely living, thou art capable of earning
religious merit, for life-breath is a ffreat deity. He should not be cast
off. 'I'hy life is at stake, fir if this guest be not gratified, the thought
of it will kill thco. Do thou, therefore, protect thy life by gratifying
this guest with my share of the barley. — T.
Farva.) acwamedha parva. 233

(by eating the food that has fallen to thy share).^^ Old and
decrepit as I am, son, hunger scarcely afflicts me. I have,

again, for many years, practised penances. I have no fear of

death.— «-
'The son said, —I am thy offspring. The Cruti declares
that one's offspring is called putra because one is rescued by
him. One's own self, again, takes birth as one's son. Do thou,
therefore, rescue thyself by thy own self (in the form of thy
son) !
— ^^

'The father said, — In form thou art like me. In conduct

and in self-restraint also thou art my like ! Thou hast been
examined on various occasions by me. I shall, therefore, ac-

cept thy share of the barley, son !" — Having said this, that
foremost of regenerate persons cheerfully took his son's share
of the barley and smilingly presented it to his regenerate
guest.^^ Having eaten that barley also, the guest's hunger
was not appeased. The righteous-souled host in the obser-
vance of the unccha vow became ashamed (at the thought that
he had nothing more to give).*'® Desirous of doing what was
agreeable to him, his chaste daughter in-law then, bearing her

share of the barley, approached him and said,**^ —Through thy

son, learned Brahmana, I shall obtain a son. Do thou,
therefore, take my share of the barley and give it unto this
'"^
guest Through thy grace, numerous regions of beatitude
will be mine for eternity. Through a grandson one obtains
those regions repairing whither one has not to endure any kind
of misery.®^ Like the triple aggregate beginning with Keli-
gion, or the triple aggregate of sacred fires, there is a triple
aggregate of everlasting Heavens, depending upon the son, the
grandson, and the great-grandson.'^*^ The son is called 'Putra
because he frees his sires from debt. Through sons and grand-
sons one always enjoys the happiness of those regions which are
reserved for the pious and the good. — ''•

'The father-in-law said, — thou of excellent vows and

conduct, beholding thee wasted by wind and sun, deprived of
thy very complexion, emaciated, and almost destitute of con-
sciousness through hunger, how can I be such a transgressqr
against the rules of righteousness as to take thy share of the

t
SO ]
 —
234 MAHABHARATAi [Anugitci

barley ? auspicious damsel, it behooves thee not to say so,

for the sake of those auspicious results for which every family
must strive.*^""'^^ O auspicious damsel, how can I behold thee

at even this, the sixth division of the day, abstaining from food

and observing vows ? Thou art endued with purity and good
conduct and penances. Alas, even thou hast to pass thy days
in so much misery !^* Thou art a child, afflicted by hunger,
and belongest to the softer sex. Thou shouldst be always pro-
tected by me ! Alas, I have to see thee worn out with fasts,
''^
thou that art the delighter of all thy kinsmen !

'The daughter-in-law said, — Thou art the senior of my

senior, since thou art the deity of my deity ! Thou art verily

the god of my god. Do thou, therefore, puissant one, take

my share of the barley
.'^^
My body, life-breaths, and religious
rites have all one yurpoFe, viz., the service of my senior.

Through thy grace, O learned Brahmana, I shall obtain many

regions of happiness hereafter !" I deserve to be looked after
by thee. Know, O regenerate one, that I am wholly devoted
to thee ! Cherishing also this thought, viz., that my happi-
ness is thy concern, it behooveth thee to take this my share
of the barley !
— ^^

'The father-in law said, — chaste lady, in consequence of

such conduct of thine thou wilt for ever shine in glory, for en-
dued with vows and steadiness in religious rites, thy eyes are
directed to that conduct which should be observed towards
seniors.'^® Therefore, O daughter-in-law, I shall take thy
share of the barley. Thou deservest not to be deceived by me,
reckoning all thy virtiies. Thou art truly, blessed damsel,

the foremost of all persons observing the duties of righteous-

ness !^° — Having said so unto her, the Brahmana took her
share of the barley and gave it unto his guest. At this the
guest became gratified with that high-souled Brahmana en-
dued with great piety .^^ With gratified soul, that first of re-

generate persons, possessed of great eloquence, who was none

else than the deity of Righteousness in a human form, then

* The sense is this : for the sake of tliose auspicious resalts after

which every family should strive, the dauglitor-in-haw should be well

treated. How then can I deprive thee of food ?— T.

Parva.] acwamedha parva! 255

addressed that foremost of Brahmanas and said,'" — best of

regenerate ones, I am exceedingly gratified with this pure gift
of thine, this gift of what was acquired by lawful means by
thee, and which thou didst freely part with, aggreably to the
rules of righteousness !^^ Verily, this gift of thine is being
bruited about in Heaven by the denizens of that happy region.
Behold, flowers have been rained down from the firmament on
the Earth I^* The celestial Rishis, the deities, the Gandhar-
vas, those who walk before the deities, and the celestial mes-
sengers, are all praising thee, struck with wonder at thy gift.^^
The regenerate Rishis who dwell in the regions of Brahma^
seated on their cars, are solicitous of obtaining thy sight. O
foremost of regenerate persons, go to Heaven !®*
The Pitris
residing in their own region have all been rescued by them.
Others also who have not attained to the position of Pitris
have equally been rescued by thee for countless Yugas.^^ For
thy Brahmacharyya, thy gifts, thy
sacrifices, thy penances,
and thy acts of piety done with a pure heart, go thou to
Heaven I^s thou of excellent vows, thou practisest penances
with great devotion. Thy gifts have, therefore, gratified the
deities highly, best of regenerate ones Since
l^^ thou hast
made this gift, in a season of greatwith a pure
difiiculty,
heart, thou hast, by this act of thine, conquered Heaven !^**
Hunger destroys one's wisdom and drives off one's righteous
un-
derstanding. One whose intelligence is overwhelmed by hunger
casts off all fortitude.^^ He, therefore, that conquers hunger
conquers Heaven without doubt. One's righteousness is never
destroyed as long as one cherishes the inclination of making
gifts.^2 Disregarding filial affection, disregarding the affection
one feels for and reckoning righteousness as the
one's wife,
foremost, thou hast paid no heed to the cravings of
nature.^^
The acquisition of wealth is an act of slight merit. Its
gift
to a deserving person fraught with greater
is merit. Of still
greater merit is the (proper) time. Lastly, devotion (in the
matter of gift) is fraught with the highest merit.«* The door
of Heaven is very difficult to see. Through heedlessness men
fail to obtain a sight of it. The bar of Heaven's door has
cupidity for its seed. That bar is kept fastened by desire and
235 mahabharataJ [Aniigltl

affection. Verily, Heaven's door is unapproachable.^'^ Those

men who have subdued wrath and conquered their passions,
those Brfihraanas who are endued with penances and who
make gifts according to the measnre of their ability, succeed
in beholding it.^" It has been said that he that gives away a

hundred, having a thousand, he that gives away ten, hav-

ing a hundred, and he that gives a handful of water, having
no wealth, are all equal in respect of the merit they earn.^''

King Rantideva, when divested of all his wealth, gave a small

quantity of water with a pure heart. Through this gift, O

learned Brahmana, he went to Heaven.^^ The deity of right-

eousness is never gratified so much with large gifts of costly

things as with gifts of even things of no value, if acquired

lawfully and given away with devotion and faith.^^ King
Nriga had made gifts of thousands of kine unto the regenerate

class. By giving away only one cow that did not belong
to him, he fell into Hell.'°<^ U^inara's son Civi of excellent

vows, by giving away the flesh of his OAvn body, is rejoicing in

Heaven, having attained to the regions of the righteous.^"*

Mere wealth is Good men ac'quire merit by exerting

not merit.
to the best of their powder and with the aid of pious means.
One does not acquire such merit by means of even diverse
Sacrifices as with even a little wealth that has been earned law-
ully."2 Through wrath, the fruits of gifts are destroyed.

Through cupidity one fails to go to Heaven. One conversant

with the merits of gift, and leading a just course of conduct

succeeds, through penances, in enjoying Heaven.^"^ The fruit,

O Brahmana, of this gift made by thee (of a x>rastha of pow-

dered barley) is much greater than what one acquires by
many Rajasuya sacrifices with profuse gifts or many Horse-
sacrifices.^°* With this prastha of powdered barley thou hast
conquered the eternal region of Brahman. Go thou in happi-
ness, learned Brahmana, to the abode of Brahman that is
without the stain of darkness.^*'^ O foremost of regenerate

persons, a celestial car is here for all of you. Do thou ascend

it as pleasest thee ! Brahmana, I am the deity of Right-
eousness. Behold me !"" Thou hast rescued thy body. The
fame of thy achievement will last in the world. With thy
Parva.] acwamedha piRVAi 237

wife, thy son, and thy daughter-in-law, go now to Heaven.'"''

—After the deity of Righteousness had said these words, that

Brahmana, with his wife, sonand daughter-in-law, proceeded

to Heaven.'"^ After that learned Braamana, conversant with
all duties, had thus ascended to Heaven with his son, daughter-

in-law, and wife numbering the fourth, I came out of my

hole.^°^ There with the scent of that powdered barley, with
the mire cansed by the water (which the Brahmana had given
to his guest), with the contact (of my body) with the celestial

flowers that had been rained down, with the particles of the
barley-powder which that good man had given away,-*^" and
the penances of that Brahmana, my head became gold. Be-
hold, in consequence of the gift of that Brahmana who was
firm in truth, and his penances, half of this my ample body has
became golden im-^^^ ye regenerate ones, for converting the
rest of my body into gold I repeatedly repair, Avith a cheerful

heart, to the retreats of ascetics and the sacrifices performed

by kings.^*^ Hearing of this sacrifice of the Kuru king en-
dued with great wisdom, I came hither wir.h high hopes. I
have not, however, been made gold.^'^ Ye foremost of Brah-
man as, it was for this that I uttered those words, viz., that
this sacrifice can by no means compare with (the gift of ) that

prastha of powdered barley !"^ With the grains of that

praitha of powdered barley, I was made gold on that occasion.

This great sacrifice, however, is not equal to those grains.

Even this is my opinion.'^^^ Having said those words unto
all those foremost of Brahmanas, the mungoose disappeared
from their sight. Those Brahmanas then returned to their
respective homes."^^^
Vai9ampayana continued, —"0 conquerer of hostile towns,
I have now told thee all relating to that wonderful incident
which occurred in that great Horse-sacrifice."^ Thou shouldst

not, king, think highly of sacrifice. Millions of Rishis have

ascended to Heaven with the aid of only their penances."^

Abstention from injury as regards all creatures, contentment,

conduct, sincerity, penances, self-restraint, truthfulness, and

gifts are each equal in point of merit to sacrifice.""®
 [AnvgiiS

Section XCI.

Janamejaya said,
—"0 puissant Rishi, kings are attached
to sacrifices. The great Rishis are attached to penances.
Learned Brahmanas are observant of tranquillity of mind,
peacefulness of behaviour, and self-restraint.'^ Hence it seems
that nothing can be seen in this world which can compare with
the fruits of sacrifices. Even this is my conviction. That
conviction, again, seems to be undoubtedly correct.^ Inumer-
able kings, best of regenerate persons, having worshipped
the deities in sacrifices, earned high fame here and obtained
Heaven hereafter.^ Endued with great energy, the puissant
chief of the deities, viz., Indra of a thousand eyes, obtained
the sovereignty over the deities through the many sacrifices he
performed with gifts in profusion and attained to the fruition

of all his wishes.* When king Yudhishthira, with Bhima and

Arjuna by him, resembled the chief of the deities himself in
prosperity and prowess,^ why then did that mungoose depreciate
?"®
that great Horse-sacrifice of the high-souled monarch
Vai^ampayana said,
—"Do thou listen to me, king, as I
discourse to thee duly, Bharata, on the excellent ordinances
relating to Sacrifice and the fruits also, ruler of men, that
sacrifice yields !^ Formerly, on one occasion Cakra performed
a particular sacrifice. While the limbs of the sacrifice were
spread out, the Kitwijas became busy in accomplishing the
diverse rites ordained in the scriptures.^ The pourer of liba-
tions, possessed of every qualification, became engaged in
pouring libations of clarified butter. The great Rishis were
seated around. The deities were summoned one by one by
contented Brahmanas of great learning uttering scriptural

Mantras in sweet voices. Those foremost of Adhwaryyus, not

fatigued with what they did, recited the Mantras of the
Yajurveda in soft accents.^"^** The time came for slaughtering
the animals. When the animals selected for sacrifice were
seized, the great Rishis, king, felt compassion for them.^*
Beholding that the animals had all become cheerless, those

Rishis, endued with wealth of penances, approached Cakra

^Parva.] acwamedha parva. 239

and said unto him, — 'This method of sacrifice is not auspici-

ous !^^ Desirous of acquiring great merit as thou art, this is

verily an indication of thy unacquaintance with sacrifice. O

Purandara, animals have not been ordained to be slaughtered
in sacrifices.^^ puissant one, these preparations of thine are
destructive of merit ! This sacrifice is not consistent with
righteousness. The destruction of creatures can never be said to
be an act of righteousness !^* If thou wishest it, let thy prie.sts

perform thy sacrifice according to the Agama. By performing

a sacrifice according to the (true import of the) scriptural or-
dinances, great will be the merit achieved by thee." thou
of a hundred eyes, do thou perform the sacrifice with seeds of
grain that have been kept for three years. Even this, Cakra,
would be fraught with great righteousness and productive of
fruits of high efiicacy !'^^
The deity of a hundred sacrifices,

however, influenced by pride and overwhelmed by stupefaction,

did not accept these words uttered by the Rishis.'^ Then. O
Bharata, a great dispute arose in that sacrifice of Cakra be-
tween the ascetics as to how sacrifices should be performed,
that is, should they be performed with mobile creatures or
with immobile objects.-'® All of them Avere worn out with
disputation.The Rishis then, those beholders of truth, having
made an understanding with Cakra (about referring the matter
to arbitration) asked king Vasu." — 'O highly blessed one,
what is the Vedic declaration about sacrifices ? Is it prefer-

able to perform sacrifices with animals or with seeds and

juices?'-'' Hearing the question, king Vasu, without at all

judging of the strength or weakness of the arguments on the

two sides, at once answered, saying — 'Sacrifices may be per-
formed with whichever of the two kinds of objects is ready. ''^^
Having answered the question thus, he had to enter the
nether regions. Indeed, the puissant ruler of the Chedis had
to undergo that misery for having answered falsely."^ There-
fore, when a doubt arises, no person, however wise, should .singly

decide the matter, unless he be the puissant and self-born Lord

himself of creatures.-^ Gifts made by a sinner with an impure
understanding, for this, even when very large, become lost.
Such gifts go for nothing."* By the gifts made by a person
 —
240 mahabharata; [Anugitci

of unrighteous conduct, — one, that is, who is of sinful soul and

who is a destroyer, just fame is never acquired either here or
hereafter.^^ That person of little intelligence who, from desire
of acquiring merit, performs sacrifices with wealth acquired by
unrighteous means, never succeeds in earning merit. "^ That
low wretch of sinful soul, who hypocritically assuming a garb
of righteousness makes gifts unto Brahmanas, only creates the
conviction in men about his own righteousness, (without earn-
ing true merit). -^ That Brahmana of uncontrolled conduct,
who acquires wealth by sinful acts, overwhelmed by passion
and stupefaction, attains at last to the goal of the sinful."^

Some one, overwhelmed by cupidity and stupefaction, becomes

bent on storing wealth. He is seen to persecute all creatures,
urged by a sinful and impure understanding."''^ He who, hav-
ing acquired wealth by such means, makes gifts or performs
sacrifices therewith, never enjoys the fruits of those gifts or
sacrifices in the other world in conse]uence of the wealth hav-
ing been earned by unrighteous means.^° Men endued Avith

wealth of penances, by giving awa}', to the best of their

power, grains of corn picked up from the fiields or roots or

fruits. or petherbs or water or leaves, acquired great merit and

proceeded to Heaven.-''^ Even such gifts are fraught with
righteousness and equl to high austerities. Such gifts, as also
compassion to all creatures, and Brahmacharyya, truthfulness
of speech, and kindness, and fortitude, and forgiveness,^" con-
stitute the eternal foundations of Righteousness which itself is

eternal. We hear of Vicvamitra and other kings of ancient

times.'^^ Indeed, Vigvamitra, and Asita, and king Janaka,
aud Kakshasena and Arshtisena, and king Sindhudwipa,^*
these and many other kings, endued with wealth of penances,
having made gifts of articles acquired lawfully, have attained
to high success.^" Those amonost Brahmanas and Kshatrivas
and Vaigyas and Cudras who betake themselves to penances
O Bharata, and who purify themselves by gifts and other acts
of righteousness, proceed to Heaven."^"
Parva.]

Section XCII.

Janamejaya said,
— "If, illustrious one, Heaven is the
fruit of wealth acquired by lawful means, do thou discourse
to me fully on it. Thou art well-conversant with the subject
and, therefore, it behooveth thee to explain it.^ regenerate
one, thou hast said unto me what the high fruit was that
accrued unto that Brahmana, who lived according to the Un-
ccha mode, through his gift of powdered barley. Without
doubt, all thou hast said is true.^ In what way, however,
was the attainment held certain of the highest end in all

sacrifices ? foremost of regenerate persons, it behooveth

thee to expound this to me in all its details !"^

Vaigampayana said,
— "In this connection is cited this old

narrative, O chastiser of foes, of what occurred in former days

in the great sacrifice of Agastya.* In olden days, O king,
Agastya of great energy, devoted to the good of all creatures,
entered into a Diksha extending for twelve years.*^ In that
sacrifice of the high-souled Rishi many Hotris were engaged
that resembled blazing fires in the splendour of their bodies.
Among them were men that subsisted upon roots or fruits, or
that used two pieces of stone only for husking their corn, or
that were supported by only the rays (of the moon).® Among
them were also men who never took any food unless ifc

was placed before them by others solicitious of feeding them,

and those who never ate anything without having first served
the deities, the Pitris, and guests, and those who never
washed the food which they took. There Avere also Yatis and
Vikshus among them, king.'^ All of them were men who
had obtained a sight of the deity of Righteousness in his em-

bodied form. They had subjugated wrath and acquired a

* The 'Diksha' consists of the initiatm-y riles undergone by one de-

sirous of performing a particular sacrifice or completing a particular
vow. Some auspicious day is selected. Mantras are uttered and the
purpose is expressed in words. There were many long-extending sacri-
fices which were partly of th'; nature of vows. Till their completion
the performer or ebserver is said to undergo the period of 'Diktha.' — T.
[ 31 ]
242 MAHABHARATA. [Anugiifl

complete mastery over all their senses. Living in the observ-

ance of self-restraint, they were freed from pride and the desire
of injuring others.® They were ahvays observant of a pure
conduct and were never obstructed (in the prosecution of their
purposes) by their senses. Those great Rishis attended that
sacrifice and accomplished its various rites.^ The illustrious

E,ishi (Agastya) acquired the food that was collected in that

sacrifice and that came up to the required measure, by lawful
means according to the best of his power.^^ Numerous other
ascetics at that time performed large sacrifices. As Agastya,
however, was engaged in that sacrifice of his,^^ the thousand-
eyed Indra, best of the Bharatas, ceased to pour rain (on
the Earth). At the intervals, king, of the sacrificial rites,

this talk occurred among those Rishis of cleansed souls about

the high-souled Agastya, viz., —'This Agastya, engaged in
sacrifice, is making gifts of food with heart purged of pride
and vanity.'^^*-^^ The deity of the clouds, however, has ceased
to pour rain. How, indeed, will food grow ? This sacrifice of
the Rishi, ye Brahmanas, is great and extends for twelve
years.** The deity will not pour rain for these twelve years.
Reflecting on this, it behooveth you to do some favour unto
this Rishi of great intelligence, viz., Agastya of severe pen-
ances.' When these words were said, Agastya of great prow-
ess,*^'*^ gratifying all those ascetics by bending his head, said,
— 'If Vasava does not pour rain for those twelve years,*^ I
shall then perform the mental sacrifice. Even this is the eter-

nal ordinance. If Vasava does not pour rain for these twelve

years,*® I shall then i)erform the Touch sacrifice. Even this is

the eternal sacrifice. If Vasava does not pour rain for these

twelve years," I shall then, putting forth all my exertion,

make arrangements fin- other sacrifices characterised by the

observance of the most difficult and severe vows. This present
sacrifice of mine, with seeds, has been arranged for by me
with labour extending for many years.*-" I shall, with seeds,

* Tlie first line of 20 is .lifferently read in the Bombay text. It

rnns, — 'steadfastly observing my vow, I sjiall make arrangements for

many sacrifices, creating the articles I want by thuught alone 'or fiats

of my will).'— T.
Parva.] acwamedha parva! 213

accomplish much good. No impediment will arise. This my

sacrifice is incapable of being baffled."* It matters little whe-
ther the deity pours rain or no downpours happen. Indeed, if

Indra does not, of his own will, show any regard for me,^^ I

shall, in that case, transform myself into Indra and keep all

creatures alive. Every creature, on whatever food he has been

nourished, will continue to be nourished on it as before."^ I
can even repeatedly create a different order of things. Let
gold and whatever else of wealth there is, come to this place
today !^* Let all the wealth that occurs in the three worlds
come here today of its own accord ! Let all the tribes of
celestial Apsaras, all the Gandharvas along with the Kinnaras,'^^
and Vi9wavasu, and ethers there are (of that order), approach
this sacrifice of mine Let all the wealth that exists among
!

the Northern Kurus,"^ come of their own accord to these sacri-

fices. Let Heaven, and all those who have Heaven for their
home, and Dharma himself, come hither !'^^
— After the ascetic
had uttered these words, everything happened as he wished,
in consequence of his penances, for Agastya was endued with
a mind that resembled a blazing fire and was possessed of ex-

traordinary energy.^^ The Rishis who were there beheld the

power of penances with rejoicing hearts. Filled with wonder
they then said these words of grave import.^^
"The Rishis said,
—'We have been highly gratified with the
xvords thou hast uttered. We do not, however, wish that thy
penances should suffer any diminution. Those sacrifices are
approved by us which are performed by lawful means. Indeed,
we desire duly those sacrifices which rest on lawful meana.*^*
Earning our food by lawful means and observant of our res-

pective duties, we shall seek to go through sacrificial initiations

and the pouring of libations on the sacred fire and the other
religious rites.^* We should adore the deities, practising
Brahmacharyya by lawful means. Completing the period of
Brahmacharyya we have come out of our abode, observing

* Probably, the sense is this : if a Brahmana prodaced extraordinary

results by his penances, a portion of his penances was supposed to be
destroyed. The Kishis did not like that any portion of Agastya's pen-
ancea should be spent for completing hia sacrifice. — T,
244) MAHABHARATAi [Anugit3

lawful methods. That understanding, which is freed from the

desire of inflicting any kind of injury on others, is approved
by us.^'"^^ Thou shouldst always, puissant one, commend
such abstention from injury in all sacrifices. We shall then
be highly gratified, foremost of regenerate ones. Alter the
completion of thy sacrifice, when dismissed by thee, we shall
then, leaving this place, go away.'^* As they were saying
these words, Purandara, the chief of the deities, endued with
great energy, beholding the power of Agastya's penances,
poured rain.^^ Indeed, Janamejaya, till the completion of

the sacrifice of that Rishi of immeasurable prowess, the deity

of rain poured rain that met the wishes of men in respect of

both quantity and time.^*' Placing Vrihaspati before him, the

chief of the deities came there, O royal sage, and gratified

the Rishi Agastya.^^ On the completion of that sacrifice,

Agastya, filled with joy, worshipped all those great Rishis duly

and then dismissed them all."^^

Janamejaya said,
—"Who was that mungoose with a golden

head, that said all those words in a human voice ? Asked

by me, do thou tell me this !"^^

Vai^ampayana said, —"Thou didst not ask me before and,

therefore, I did not tell thee. Hear as I tell thee who that
mungoose was and why he could assume a human voice.^^ In
former times, the Rishi Jamadagni purposed to perform a
Craddha. His Homa-cow came to him and the Rishi milked
her himself.*^ He then placed the milk in a vessel that was
new, durable, and pure. The deity Dharma, assuming the
form of anger, entered that vessel of milk.*" Indeed, Dharma
was desirous of ascertaining what that foremost of Rishis

would do when seeing some injury done to him. Having re-

flected thus, Dharma spoiled that milk.*^ Knowing that the

spoiler of his milk was Anger, the ascetic was not at all enraged
with him. Anger, then, assuming the form of a Brahmana
lady, showed himself to the Rishi." Indeed, Anger, finding
that he had been conquered by that foremost one of Bhrigu's
race, addressed him,
—
saying, '0 chief of Bhrigu's race, I have
been conquered by thee. There is a saying among men that

the Bhrigus are very Avrathful. I now find that that saying
Parva.] acwamedha parva. 245

'*^
is false, since I have been subdued by thee Thou art pos-
sessed of a mighty soul. Thou art endued with forgiveness.
I stand here today, owning thy sway. I fear thy penances,
O righteous one ! Do thou, O puissant Rishi, show me
!'*^
favour
"Jamadagni said,
— 'I have seen thee, Anger, in thy em-
bodied form. Go thou whithersoever thou likest, without any
anxiety. Thou hast not done me any injury today. I have
no grudge against thee I" Those for whom I had kept this
milk are the highly blessed Pitris. Present thyself before
them and ascertain their intentions.'*^ Thus addressed, pene-
trated with fears Anger vanished from the sight of the Rishi.
Through the curse of the Pitris he became a mungoose.*^ He
then began to gratify the Pitris in order to bring about an end
of his curse. By them he was told these words :
— 'By speak-
ing disrespectfully of Dharma thou shalt attain to the end of
thy curse !'^° Thus addressed by them, he wandered over
places where sacrifices were performed and over other sacred
places, employed in censuring great sacrifices. It was he that
came to the great sacrifice of king Yudhishthira.^^ Disprais-
ing the son of Dharma by a reference to the prastha of pow-
dered barley. Anger became freed from his curse, for Yudhish-
thira (as Dharma's son) was Dharma's self.°^ Even this is

what occurred in the sacrifice of that high-souled king. The

mungoose disappeared there in our very sight.*"^^

FINIS AgWAMEDHA PARVA.

* It is difficult to resist the conviction that as much of this section

as relates to the mungoose is an interpolation. The Brahmanas could
not bear the idea of a sacrifice with such profusion of gifts, as that of
Yudhishthira, being censurable. Hence the invention about the trans-
formation of the mungoose. Truly speaking, the doctrine is noble of
the gift of a small quantity of barley made under the circumstances
being superior in point of merit to even a Horse-sacrifice performed by
a king with gifts in profusion made to the Brahmanas. — T,
THE MAHABHARATA
OF

KRISHNA-DWAIPAYANA VYASA

TRANSLATED
INTO

ENGLISH PROSE

Published and distributed chiefly gratis

BY

SUNDARI BALA ROY,

WIDOW OF

PRATSPA CHANDRA ROY, c. i. E.

a^ramavasika PARVA,

%^mA

calcutta :

bharata press.
No. 1, Raja Gooroo Dass' Street.
Printed by Kali Dass Sen.

1895.

( The right of translation is reserved. )

 TABLE OF CONTENTS.
ACWAMEDHA PARVA.

Acwamedhika Parva.
PAGE.
After offer of libations of water to his slain
kinsmen, Yudhishthira falls down in grief ... \
Dhritarashtra comforts him ., . ... .,, j^,

Dhritarashtra refers to Vid lira's advice about

the abandonment of Duryodhana ... ... 2
Ke(^ava's consolatory address to Yudhishthira ... jb
Yyasa comforts Yudhishthira ... .., 3
Vyasa advises Yudhishthira to perform the
Horse-sacrifice ... ... x
Yudhishthira enquires of Vyasa as to whence the
necessary wealth would come ... .., ib
Vyasa indicates a region in the Himalayas where
there is abundance of gold ... ... 5
The story of Marntta ... ... ... ^^
Vrihaspati and Samvarta ... ... ... rr

Indra urges Vrihaspati not to act as priest for

Marutta ... ... ... ._^ g
Vrihaspati accedes to Indra's request ... ... 9
Narada directs Marutta to seek Samvarta for

appointing him his priest ... ... jq

Conversation between Marutta and Samvarta ... 12
Marutta pledges his word that he would on no
accjount cast off Samvarta after appointing
him his priest ... ... ... 13
Samvarta directs Marutta to repair to Munjavat,
one of the peaks of Himavat, for gold ... 14,
The diverse names of Mahadeva ... ... jj,
Indra's endeavour to induce Marutta to cast off
Samvarta ... ... ... ^.. jg
Indra's failure and anger with Marutta ... jj
Conversation bet,ween Agni and Indra on the
puissance of a Brahmana ... ... 19
li CCNTENT8.

PAGE,
Indra seeks to injure Marutta ... ... 20
Indra forced by Samvarta's power to present him-
self at the sacrifice of Marutta ... ... 21
Indra himself superintends the great sacrifice of

Marutta ... ... ... ... 22

Marutta completes his sacrifice with copious pre-

sents of gold ... ... ... 23

Vasudeva recites to Yudhishthira the history of
the enmity between Indra and Vritra ... 24
Continuation of Vasudeva's discourse for comfort-
ing Yudhishthira ... ... ... 25
Yudhishthira tranquillised ... ... ... 29
The Rishis disappear from the sight of the Kuru
princes ... ... ... ... ib

Vasudeva consoles Arjuna ... ... ... SO

Vasudeva asks Arjuna to go to Y^udhishthira for

obtaining his permission about his departure

for Dwaraka ... ... ... 31

Anugitd Parva.

Arjuna requests Krishna to repeat to him the

truths that he had discoursed on before the
great battle ... ... ... ... 33
Krishna consents to repeat them in a different shape... ib

Krishna recites the conversation that he had

with a Brahmana on a former occasion at
Dwaraka ... ... ... ... 34»

The discourse of a meritorious Brahmana to

Ka^yapa ... ... ••• •.« 35

The Brahmana refers to his own previous births

of misery ... ... ... ••• i"

His tranquillity... ... ... ... 3G

Questioned by Kacjyapa, the Brahmana begins
his discourse on how Jiva casts off and then
attains to a body, how Emancipation is
achieved, and where do acts live when Jiva
becomes divested of bodv, &c. ... ... 37
 .

CONTENTS. Ill

Pa©E.
How death is brought about ... ... 38
The happiness or misery of Jiva determined by acts. . 40
How Jiva enters the womb ... ... ... 41
How the Grandsire creates the Universe of Beings ... 43
Indifference to Pleasure and Pain leads to the
Supreme Seat ... ... ... 44
Who is said to be Emancipated ... ... 45
The Brahmana declares the science of Yoga ... 46
How Jiva attains to Emancipation ... ... 50
Vasudeva explains to Arjuna what the highest
goal is of Jiva ... ... ... 51
Vasudeva recites the discourse between a Brah-
mana and his wedded wife ... ... 52
The institution of the Ten Hotris ... ... 55
The institution of the Seven Hotris ... ... 59
The institution of the Five Hotris ... ... Qi
The discourse between Narada and Devamata on
the Life-breaths ... ... ... 53
The institution of the Chatur-Hotra sacrifice ... 65
The story of the instruction of the snakes, the
deities, and the Rishis by the Lord of all

creatures ... ... ... ... 67

The Brahmana's description of the Brahma forest ... 68
The conversation between a Yati and an Adhwaryu
on a goat intended to be slain in a sacrifice ... 71
The story of the discourse between Kartaviryya
and Ocean ... ... ... ... 73
The slaughter of the Kshatriyas by Rama the son
of Jamadagni ... ... ... 74
The Pitris recite to Rama the history of Alarka ... 75
Alarka attains to the highest success by Yoga ... 77
The respective indications of Goodness, Passion,
and Darkness ... ... ... 73
The story of Amvarisha's attainment to success ... ib
The Soul is the true king ... ... ... 79
The story of Janaka and the Brahmana he desired
to punish with exile ... ... ... jb
VI CONTENTS.

PAGE.
Utanka refuses the offer ... ... ... 144'

The identity of the hunter with Indra ... ... ib

Krishna re-appears unto Utanka and assures him
that when thirsty he would have rain-water
from the clouds ... ... ... ib
The story of Utanka's penances ... ... 145
Utanka serves Gautama with reverence and
obedience ... ... ... ... ib
Gautama forgets to dismiss Utanka ... ... 146
Utanka solicits his dismissal ... ... ib
Utanka commanded by Gautama's wife to bring
her the ear-rings of Saudasa's queen ... 148
Utanka seeks Saudasa who is transformed into a
Rakshasa ... ... ... ... ib
Saudasa wishes to eat up Utanka ... ... 149
Utanka offers to present himself again before
Saudasa after accomplishing his mission in

respect of the ear-rings ... ... ... ib

At the king's request, Utanka goes to the queen
and obtains from her the ear-rings ... ... 150
Utanka dexterously obtains Saudasa's permission
not to present himself before that king
according to promise ... ... ... 152
The ear-rings stolen from Utanka by a snake of
of the race of Airavata ... ... ... 153
Utanka helped by Indra to reach the nether

regions ... ... ... ... 154

Agni appears before Utanka and afflicts the Nagas... 155
The Nagas make over the ear-rings to Utanka ... ib
Utanka makes over the ear-rings to his pre-
ceptor's wife... ... ... ... ib

Vasudeva arrives at Dwaraka at the time of

festival of the Raivataka ... ... 15&
Vasudeva enquires of Krishna about the battle of
Kurukshetra ... ... ... 157
Krishna gives his sire a brief description of the
battle ... ... ... ... 158
 CONTENTS. vu

PAGE.
Vasudeva learns the death of Abhimanyu 160
Vasudeva's lament for Abhimanyu 161
The Yadavas perform the Craddhas of Abhi-
manyu and others 163
Yudhishthira and his brothers prepare for bring-

ing the treasure from the Himalayan regions 154.

The Pandavas set out for the purpose ... 166

They offer worship unto Mahadeva 168
They obtain the wealth left by Marutta 169
The removal of the wealth to the K.uru capital ib
The Yadava heroes arrive at the Kuru capital
in the absence of the Pandavas 170
The birth of Parikshit 171
Kunti's lament at seeinsf Uttara's son born dead ib
The lament of Subhadra 172
Vasudeva promises to revive the dead child 174
He enters the lying-in-chamber ib
The lament of Uttara 175
Continuation of Uttara's lament 176
Krishna repeats his promise to Uttara about re-

viving her dead child 177

Krishna withdraws the Brahma weapon of
AQwatthaman by which the child has been
overwhelmed ib
The child shows signs of life ib
The Rakshasas fly away from the lying-in-room ib

The Brahma-weapon returns to the Grandsire of

all the worlds 178
The joy of the Bharata ladies at seeing Abhi-
manyu's son revive ib

Abhimanyu's son is named Parikshit ... ib

The Pandavas return to their capital ... ib

The splendour of the arrangements made for

receiving the Pandavas ... 179

The Vrishnis go out to receive them ib

The Pandavas rejoice upon hearing how Vasu-

deva had revived their grandson born dead 180
Viii CONTENTS.

PAGE,'

Yudhishthira informs Vyasa of the success of his

expedition ... ••• ••• ••• 180

Vyasa urges Yudhishthira to perform the Horse-
sacrifice ... ... ••• ••• ib

Yudhishthira urges Krishna to perform the sacri-

fice on behalf of the Pandavas ... ... ib

Krishna asks Yudhishthira to perform the sacrifice... 181

Preparations for the sacrifice ... ... ib

Vyasa directs that Arjuna should follow the

sacrificial horse ... ... ... 182
Yudhishthiri re juests Arjuna to accompany the
sacrificial horse but to spare all hostile kings

as much as possible ... ... ... 183

Yudhishthira undergoes the rite of initiation ... ib

Arjuna sets out with the sacrificial horse ... 184)

The citizens of Hastinapore bless him loudly ... ib

The horse goes into the country of the Trigartas

and a battle takes place between Arjuna
and the sons and grandsons of those Trigarta
warriors who were slain on the field of
Kuruksbetra ... ... ••• 18-5

The Trigartas after a brave fight yield to Arjuna ... 187

The sacrificial horse goes into the country of the
Pragyotishas and a great battle takes place
between Arjuna and Bhagadatta's son Vajra-
d^tta ... ... ... ... 188
Vitjradatta, after a hard-fought battle, discom-
fited by Arjuna ... ... ... 191

Arjuna spares his youthful antagonist and invites

him to the Horse-sacrifice ... ... ib

The horse next proceeds to the country of the

Sindhus where a great battle takes place
between Arjuna and the Saindhava warriors ... ib

The Saindhava queen DusQala approaches Arjuna

with her infmt grandson and sons for peace ... 195
Arjuna grants peace ... ... ... 197
The sacrificial horse proceeds to Manipura ... ib
 CONTENTS. IX

PAGE.
Arjuna's son Vabhruvahana by Chitrangada
approaches Arjuna with such reverence as is

due from a son to a sire... 197

Arjuna rebukes Vabhruvahana for such conduct
unworthy of a Kshatriya
which is ... lb
Vabhruvahana fights Arjuna 199
Arjuna slain by Vabhruvahana 200
Vabhruvahana falls down in a swoon ... ib
Queen Chitrangada comes to the field of battle
^ and indulges in heart-rending lamentations ib
Queen Chitrangada resolves to die if her husband
is not revived 201
Vabhruvahana's lament ... ... 202
Vabhruvahana resolves to die if Arjuna is not
revived 203
Arjuna's wife Ulupi brings from the nether re-
gions a gem having the virtue of restoring
the dead
ib
Ulupi comforts both Chitrangada and Vabhru-
vahana ib
Arjuna, revived by the gem, rises like one from
a peaceful slumber
201.
Ulupi Arjuna the curse of the Vasus for
recites to
Arjuna's having slain Bhishma in unfair fight
205
Arjuna's defeat at the hands of his son Vabhru-
vahana brought about by Ulupi for the
mitigation of the curse of the Vasus
20G
Arjuna blesses Ulupi for her trouble ...
ib
Arjuna invited by his son to enter the capital
of
Manipura and pass the night there ...
207
Arjuna politely refuses the invitation as incon-
sistent with the vow he is then observing ib
Arjuna leaves Manipura
ib
The sacrificial horse enters the country of the
Magadhas ...
ib
A great battle fought between Arjuna
and
Meghasandhi the grandson of Jarasandha
ib
( B )
 CONTENTS.

PAGE.
Meghagandhi worstecl in the fight 208
Arju'ia sparo^ I'leghasandhi's life and invites him
to the Horse sacrifice 209
The sacrificial horse enters the territories of the
Chedis ib
Carabha, the son of Ci^upala. first encounters
Arjuna ai.d then su^finits to him ib

The horse procee<is to diverse other realms ib

Arjuna's encounters wit^h diverse races and

tri'»es of nievi 210
Arjun't arrives af Dsvaravati and is recei -ed with
proper Hovours b* iJgrasena and Vasudeva ib

The sacrificial steed enters the country of the

Gandharas . ib

Fierce enco inter between Arjuna and the

Gandha'-as ... 211
The wife of Cakuni comes out for pacifj ing
Arjuna 212
Arjuna spares the son oi" Cakuni and invites him
to the sacrifice ib
Tidings reach the Kuru court of Arjuna's having
turned his face towards Kastinapore 213
The jo}- of Yudhishthira and others ib

Bhima erects pavilions and splendid mansions and

resting-houses, &c., on the sacrificial plain 214
The preparations for the sacrifice in detail 215
Yudhishthira commands Bhima to pay proper
honours to the invited kings and their
attendants ... 216
Arjuna's messages to Yudhishthira 217
Yudhishthira enquires of Krishna as to why
Arjuna is fated to bear such hardships in life 218
Krishna attributes Arjuna's hardships to the
elevation of Arjuna's cheek-bones ... ib

The inability of Draupadi to bear this imputation

against Arjuna's perfect symmetry of shape
and form ib
 CONTENTS. XI

PAGE.
Arjuna enters the Kuru capital 219
The him with great joy...
citizens receive ib
The Vabhruvahara with Chitrangada
arrival of
and Ulupi, at the Kuru capital 220
Vabhruvahana recfiived by all the Pandava princes
and ladies, as also by Kripi.na, with affection ib
Vyasa urges Yudhishthira to begin the sacrifice 221
The priests take up their several duties ib
The horse being cut, its marrow is cooked by the
priests 223
Yudi'ishthira and his brotliers smell the sin-
cleansing smoke of Uiat marrow ib

Yudhishthira gives av/^ay the whole Earth, as

Dakshijia of his sacrifice, to Vyasa ... ib

Yudhishthira offers to retire into the woods ib

Vyasa refuses to take the Earth 225

Vyasa asks for wealth which may be looked upon
as the equivalent of the Earth ib

The wealth given to Vyasa is distributed among

the priests and other >3rahmanas ib

Vyasa gives away his own share to Kunti ib

Yudhishthira performs the final sacrificial bath 226
Yudhishthira dismisses the kings and other guests
with proper honours and gifts ib

The appearance of a mungoose at Yudhishthira's

sacrifice 227
The mungoose disparages the great sacrifice of

Yudhishthira 228
The Brahmana, who while observing
story of the
the Uuccha vow, made a gift of barley to a
guest and thereby attained to Heaven with
his wife, son, and daughter in-law ... 229
Sacrifices should be performed with seeds instead
of living animals ... ... 2.S8

The story of Agastya's sacrifice 241

Indra conquered by the puissance of Agastya's
penances ... 241
xii CONTENTS.

PAGE.
Janamejaya enquires as to who the mun goose was
that had disparaged Yudhishthira's sacrifice ... 244
The story of Dharma's endeavour to provoke
Jamadagni ... .*. ... ••• iD

The Pitris curse Dharma to take the shape of a

mungoose ... ... ••• ••• 245

The curse to terminate on the mungoose's
disparaging Dharma ... ... ... ib
Yudhishthira being Dharma's self, the disparage-
ment of his sacrifice proved the termination of
the curse under which the mungoose suffered ... ib

FINIS.
 —

NOTICE.
^f%f%fi fif^ f^fTT ^mT^

* * * *

That which I had never thought of in even my dreams has

come to pass That hope which I had always nursed in my
!

heart of hearts has gone away. The poet has sung

The best laid schemes o'men and mice aft gang agley.

Disappointment, therefore., is the rule of the universe. Who

am I to complain of my hopes not being fulfilled when in-
carnated Vishnu himself had to lament for the frustration of
his hopes ? On the eve of his coronation prince Rama had
to contemplate the prospect of an exile into the woods for
full fourteen years at the command of a sire who would have
poured his best blood than utter that command The incarnat-
!

ed deity knew what was in store for him ;

yet he had to lament
as a human being. Quick is the change from pleasure to pain •

quick the change from health to disease ;

quick the disappear-
ance of hopes seemingly founded on rocks. Such change is
the common lot of humanity. It is the universal condition of
existence. To murmur at it would be vain. Yet consolation is
difficult of attainment. Tears are as much a law of Nature as
the frustration of hopes that forces them out.
Myhusband had worked day and night to bring the English
translation of the Mahabharata to a close. Anxieties of diverse
kinds filled his mind. These were principally connected with
money, —^money needed to carry on the enterprise to its termi-
nation. Those anxieties produced their natural effect. They
preyed on his body. His health had been robust. Sojourns to
many parts of the country, in seasons again that were unfavour-
able, told on his health. He caught a fever that proved obs-
tinate. He
placed himself under the best physicians, but no
treatment was productive of good. His fever soon brought on
an attack of diabetes —that certain effect of mental anxiety.
The physicians recommended a cessation of all labour. This,
in his case, was simply impossible. For twelve long years he
 ( 2 )

had been employed on a task that has cost a mint of money.

He was a poor man himself. The competence that he had
secured after years of economy and toil as a book-seller he had
devoted to the Bharata Karyalaya. He had brought out several
editions of the Mahabharata in Sanskrit as also the Ramayana
and the Harivan9a. When he undertook the English transla-
tion of the Mahabharata his resources had dwindled away. He
relied entirely on public support. Fortunately for him, the
measure of that support came up to his expectations But the
labour he had to undergo for bringing about this resultwas
enormous. How to make the two ends meet was with him
always a difficulty. His thoughts were constantly employed on
it. Even during his illness, when he was no longer able to stir

out of his chamber and had taken to his bed, he had only one
thought, viz., the completion of the Mahabharata. It is my
firm belief that this anxiety stood in the way of his recovery.

If my poor husband had been spared a few months more,

the satisfaction would have his of seeing the completion of his
enterprise. The xciv th fasciculus was out when he breathed
his last. Upwards of a year ago, the presentiment had possess-
ed him that he would not live to complete his task. He was
not superstitious, but I heard him say this several times. Alas,

that presentiment of his has been verified !

Through the grace of Vasudeva-Krishna, my husband lived

to see a portion of the A^wamedha Parva completed. Before,
however, that Parva could be completed and the next, viz.,
the A^ramavasika Parva, could be taken up, he left this scene
of his labour and forced me to take leave of the A grama (mode
of life) in which I was. If I can, by any means, get through
the unfinished portion of my husband's work, which is not
much, I shall consider my life as really spent for the benefit of
myself, my husband, and the world.
Since my husband's demise I have been able to issue three
fascicules, viz., the xcv th, the xcvi th, and the xovii th.
My husband left no property except his house and some copies
of the Mahabharata in Sanskrit and English, The house I
am unable to dispose of at present, for if I do it, whore shall

I live and where will the office with the press and the books
 ( s )

be located ? Very little has accrued from the sale of the books.
Besides the publication of these three parts, I had to perform
the Craddha of my husband. The matter was managed, how-
ever, with the greatest economy.
Under the circumstances, I have been obliged, in issuing
these three fascicules, to dispose of my littje Stridhan in the
form of the few gold and silver ornaments I had. I have no-
thing more to devote to the work. Three or four more fascicules
have to be issued. At the lowest estimate these will cost about
Es. 6,000. My husband was prepared to beg from door to door
for completing his task. As a Purdanashin Hindu widow, it
is not given to me to do the same. Those who know the cus-
toms of my country are aware of the restrictions imposed on a
Hindu lady's intercourse with the world. Difficulties, therefore,
stare me on every side. I know not what to do. Whatever,
however, those difficulties, I cannot abandon the enterprise at
this stage, I cannot disobey the last injunction of my husband.
On even his death-bed, when his voice almost failed him, he
had one thought. He repeatedly reminded me, more by signs
than by words, that omitting his very Craddha if need be,
stinting myself to the bearest necessaries for the support of life

by following the rigid discipline of Brahmacharyya prescribed

for a Hindu widow, I should complete the work. He named
his patrons and friends and expressed his desire that I should
appeal to them and to others for the required funds. Even at
his death bed he was full of hope that if his patrons and friends
on one hand, and the Government and the chiefs of the land,
on the other, be appealed to the funds necessary for the com-
pletion of his work will not be wanting. More than a lac of
Kupees has been found for the enterprise. Will not this small
fraction of Rs. 6,000 be found for reaching the end ? Will
those who have done so much for my husband, who enabled him
to reach a point so near completion, abandon me now ? I am
like a ship- wrecked person that is not only within sight of
land but that is very near to a populous shore. A short rope
thrown down by a generous individual may rescue me. Is there
none to throw that rope down ? I cannot believe that in this
wide world teeming with so many generous men, even this
 ( 4 )

measure of aid will be refused to me. No, Religion is still a

living force. Charity still occupies a niche of the human heart.

The British Government has done much for the work. If

my husband lived, he could not apply to Government again

after its signal kindness to him. My husband, however, is no
more. I am a helpless Hindu widow. I am obliged to look to

Government, therefore, in the first instance, for some help.

The same must be said of the Indian chiefs and princes.
Many of them have shown considerable kindness to my hus-

band. If he had lived, he could scarcely have approached the

same personages with a prayer for further help. In his ab-
sence, I have no other means than to approach them also with

my humble prayer.
I addressmy prayer to the Zamindars and the landed aris-

tocracy of my country. Any one of them may render me

effectual aid. And lastly, I humbly appeal to the subscribers

and other recipients of the publication.

I cannot conclude this appeal without expressing my

sincere thanks to Babu Kisori Mohan Ganguli, the translator,

and Babu Aghore Nath Banerjee, the Manager of the Bharata

Karyalaya. Without their active help I could have done
nothing, utterly helpless as I found myself on the death of

my poor husband. Seeing how anxious my husband was about

the completion of the work, Babu Kisori Mohan, for relieving

him of that anxiety as much as possible, gave him the solemn
promise that so for as the literary execution of the project was
concerned, he (Babu Kisori Mohon) would any how accomplish
it, postponing, if need be, every other work in which he is

engaged. The kindness of Babu Aghore Nath also can never

be forgotten by me. Since my husband's death, Babu Aghore
Nath has worked with greater diligence than ever, and has
been the soul of the Karyalaya in every direction. May God
reward them both for their singular kindness to a helpless
widow ! No amount of money, even if I had money to give,
would be a fit return for their valuable services.

SUNDAni BaLA RaY.

 THE MAHABHARATA.
> »— *

ACRAMAVASIKA PARVA.

Section I.

( Acray\iavasa Farva. )

"Bowingdown unto NnvHynna, and Nara, the foremod

of men, and unto the goddess Sarasvati also, should the
tmvd Jaya he then uttered.

Janamejaya said,
—"After having acquired their kingdom,
how did my grandsires, the high-souled Pandavas, conduct
themselves towards the high-souled king Dhritarashtra ?* How,
indeed, did that king who had all his counsellors and son.s

slain, who was without a refuge, and whose affluence had dis-
appeared, behave ? How also did Gandhari of great fame
conduct herself ?- For how many years did my high-souled
grandsires rule the kingdom ? It behooveth thee to tell me
all this !"3

Vaicjampavana said,
—"Having got back their kingdom, the
high-souled Pandavas, their foes all slain, ruled the Earth,
placing Dhritarashtra at their head/ Vidura, and Sanjaya,
and Yuyntsu of great intelligence, who was Dhritarashtra's
son by his Vai9ya wife, used to wait upon Dhritarashtra.^
The Pandavas used to take the opinion of that king in all

matters. Indeed, for ten and five years, they did all things
under the advice of the old king.® Those heroes used very
often to go to that monarch and sit beside him, after having
worshipped his feet, agreeably to the wishes of king Yudhish-
thira the just.'^ They did all things under the command of
Dhritarashtra who smelt their heads in affection. The daughter
of king Kuntibhoja also obeyed Gandhari in everything.^
Draupadi and Subhadra and the other ladies of the Pandavas
behaved towards the old king and the queen as if they were
^ MAHABHARATA. [A^ramavdsci

their own father-in-law and mother in-law.^ Costly beds and

robes and ornaments, and food and drink and other enjoyable
articles, in profusion and of such superior kinds as were worthy
of royal use,^° were presented by king Yudhishthira unto
Dhritarashtra. Similarly, Kunti behaved towards Gandhiiri
as towards a senior.-*^ Vidura, and Sanjaya, and Yuyutsu, O
thou of Kuru's race, used to always wait upon the old k
whose sons had all been slain. ^^ The dear brother-in-l?

Drona, viz., the very superior Brahraana, Kripa.. that mrie

bowman, also attended upon the king.*^ The holy Vyasa
also used to often meet with the old monarch and recite

to him the histories of old Rishis and celestial ascetics and

Pitris and Rakshasas.^* Vidura, under the orders of Dhrita-
rashtra, superintended the discharge of all acts of religious

merit and all that related to the administration of the law.^^

Through the excellent policy of Vidura, by the expenditure of

even a small wealth, the Pandavas obtained numerous agree-
able services from their feudatories and followers.^® King
Dhritarashtra liberated prisoners and pardoned those that were
condemned to death. King Yudhishthira the just never said
anything to this.-*^ On those occasions v/ben the son of Am-
vika went on pleasure excursions, the Kuru king Yudhishthira
of great energy used to give him every article of enjoy ment.-*^

Aralikas, and juice-makers, and makers of Ragakhandavas wait-

ed on king Dhritarashtra as before.*^'-* Pandu's son collected
costly robes and garlands of diverse kinds and duly offered them
to Dhritarashtra.^" Maireya wines, fish of various kinds, and
sherlets and honey, and many delightful kinds of food prepared
by modifications (of diverse articles), were caused to be made
for the old king as in his days of prosperity.-^ Those kings of
Earth who came there one after another, all usnd to wait upon
the old Kuru monarch as before."'" Kunti, and Draupadi, and

* The derivation of 'Arfilikas' fis explained by Nilakantha thus:

'Potherbs cut off' with a kind of weapon called 'Ar;V are called 'Aralu.'
They who wei'e export in cooking those potherbs were called 'Aridikas.'
'Eagakhandava' was manufactured from Piper longum^ dry giiig«r,

sHgar, and the juice of I'huseolus Ma7igo,—T,

 —
Parva.] acramavasika parva^ '3

she of the Satfcwata race, possessed of great fame, and Ulupi,

the daughter of the snake chief, and queen Chitrangada,^^ and
the sister of Dhrishtaketu, and the daughter of Jarasandba,
these and many other ladies, chief of men,"* used to wait
upon the daughter of Suvala like maids of all work. That
Dhritarashtra, who was deprived of all his children, might not
feel unhappy in any matter,'^ was what Yudhishthira often
said unto his brothers to see. They also, on their part, listen-
ing to these commands of grave import from king Yudhishthira,
showed particular obedience to the old king.-^ There was one
exception, however. It embraced Bhimasena. All that had
followed from that match at dice which had been brought
about by the wicked understanding of Dhritarashtra, did not
disappear from the heart of that hero. (He remembered those
incidents still)."^^

Section II.

Vaiijampayana said,
—"Thus worshipped by the Pandava:^,
the royal son of Amvika passed his time happily as before,
waited upon and honoured by the Rishis.^ That perpetuater
of Kuru's race used to make those foremost of offerings which'
should be given to the Brahmanas. The royal son of Kunti
always placed those articles under Dhritarashtra's control.'*'

Destitute of malice as king Yudhishthira was, he was always-

affectionate towards his uncle. Addressing his brothers and
councillors, the king said,* —'King Dhritarashtra should be-
honoured both by myself and you all He, indeed, is a well- !

wisher of m.ine who is obedient to the commands of Dhrita-

rashtra.* He, on the other hand, who behaves otherwise to-
wards him, is my enemy. Such a man should certainly be-

punished by me On days of performing

!'
the rites ordained for
the Pitris.as also in the Craddhas performed for his sons and all
well-wishers, the high-souled Kuru king. Dhritarashtra, gave
avvay unto Brahmanas, as each deserved, as profuse measures
of wealth as he liked.^-« King Yudhishthira the just, and
Bhima, and Arjuna, and the twins, desirous of doing what was
agreeable to the old king, used to execute all his orders.^ They
 4 MAHABHARATA. [Ap^amavasa

always took care that the old king who was afflicted with the
slaughter of his sons and grandsons, — with, that is, grief caused
by the Pandavas themselves, — might not die of his grief." In-
deed, the Pandavas bore themselves towards him in such a
way that that Kuru hero might not be deprived of that happi-
ness and all those articles of enjoyment which had been his

while his sons lived.^ The five brothers, viz., the sons of
Pandu, behaved themselves even thus towards Dhritarashtra,
living under his command. ^° Dhritarashtra also, seeing them

r so humble and obedient to his commands and acting towards

him as disciples towards preceptors, adopted the affectionate
behaviour of a preceptor towards them in return.^^ Gandhari,
by performing the diverse rites of the Craddha and making
gifts unto Brahmanas of diverse objects of enjoyment, became

freed from the debt she owed to her slain children.^- Thus
did that foremost of righteous men, viz., king Yudhishthira
the just, possessed of great intelligence, along with his brothers^
worship king Dhritarashtra."^^
Vai9ampayana continued,
— "Possessed of great energy, that
perpetuater of Kuru's race, viz., the old king Dhritarashtra,
could not notice any ill-will in Yudhishthira.^* Seeing that
the high-souled Pandavas were in the observance of a wise and
righteous conduct, king Dhritarashtra, the son of Amvika,
became gratified with them.*^ Suvala's daughter, Gandhari,

casting off all sorrow for her (slain) children, began to show
great affection for the Pandavas as if they were her own child-

ren.^® Endued with great energy, the Kuru king Yudhish-

thira never did anything that was disagreeable to the royal

son of Vichitraviryya. On the other hand, he always behaved

towards him in a highly agreeable way.^^ Whatever acts, grave
or light, were directed by king Dhritarashtra or the helpless
Gandhari to be done,^^ were all accomplished with reverence,
O monarch, by that slayer of hostile heroes, viz., the Pandava
king.^^ The old king became highly gratified with such con-
duct of Yudhishthira. Indeed, he was grieved at the remem-
brance of his own wicked son.-* Rising every day at early
dawn, he purified himself and went through his recitations,

and then blessed the randavas by wishing them victory in

Parva.] acramavasika parva. 5

battle.-^ Making the usual gifts unto the Brahraanas and

causing them to utter benedictions, and pouring libations on
the sacred fire, the old king prayed for long life to the Pan-
davas.^^ Indeed, the king had never derived that great happi-
ness from his own sons which he always derived from the sons
of Pandu.^^ King Yudhishthira at that time became as agree-
able to the Brahmanas as to the Kshatriyas, and the diverse
bands of Vai(;yas and Gudras of his realm. ^* Whatever wrongs
were done to him by the sons of Dhritarashtra, king Yudhish-
thira forgot them all, and reverenced his uncle."^ If any man
did any thing that was not agreeable to the son of Amvika, he
became thereby an object of hatred to the intelligent son of
Kunti,^** Indeed, through fear of Yudhishthira nobody could
talk of the evil deeds of either Duryodhana or Dhritarashtra.'^''
Both Gandhari and Vidura also were well pleased with the
capacity king Ajatgatru showed for bearing wrongs. They
were, however, no so pleased, slayer of foes, with Bhima.**
Dharma's son, Yudhishthira, was truly obedient to his uncle.
Bhima, however, at the sight of Dhritarashtra, became very
cheerless.^^ That slayer of foes, seeing Dharma's son reverenc-
ing the old king, reverenced him outwardly with a very un-
willing heart.""'*

Section III.

VaiQampayana said,
— "The people Avho lived in the Kuru
kingdom failed to notice any variance in the cordiality that
subsisted between king Yudhishthira and the father of Duryo-
dhana.^ When the Kuru king recellected his wicked son, he
then could not but feel unfriendly, in his heart, towards
Bhima.^ Bhimasena also, king; impelled by a heart that
seemed to be wicked, was unable to put up with king Dhrita-
rashtra.'* Vrikodara secretly did many acts that were dis-

agreeable to the old king. Through deceitful servitors he

caused the commands of his uncle to be disobeyed.* Recollect-
ing the evil counsels of the old king and some acts of his,

Bhima, one day, in the midst of his friends, slapped his arm-
pits,^ in the hearing of Dhritarashtra and of Gandhari. The
Q MAHABHARATA. [Agraiiiavasa

wrathful Vrikodara, recollecting his foes Duryodhana and

Kama and Dus^asana,^ gave way to a transport of passion, and
said these harsh words :— 'The sons of the blind king, capable

of fighting with diverse kinds of weapons, have all been des-

patched by me to the other world with these arms of mine that
resemble a pair of iron clubs/ Verily, these are those two
arms Of mine, looking like maces of iron, and invincible by
foes, coming within whose clasp the sons of Dhritarashtra have

all met with destruction.'** These are those two well-deve-

loped and round arms of mine, resembling a pair of elephantine
trunks. Coming within their clasp, the foolish sons of Dhrita-
rashtra have all met with destruction.^ Smeared with sandal-
paste and deserving of that adornment are those two arms of

mine by which Duryodhana has been despatched to the other

world along with all his sons and kinsmen !'^*^ Hearing these
and many other words, king, of Vrikodara, that were veri-

table darts, king Dhritarashtra gave way to cheerlessness and

sorrow.^^ Queen Gandhari, however, who was conversant with
every duty and possessed of great intelligence, and who knew
what Time brings on its course, regarded them as untrue.^**
Then, after and ten years had passed away,
five monarchy
king Dhritarashtra, afflicted (constantly) by the wordy darts
of Bhima, became penetrated with despair and grief.^'^ King
Yudhishthira the son of Kunti, however, knew it not ; nor
Arjuna of white steeds ; nor Kunti ; nor Draupadi possessed
of great fame ; nor the twin sons of Madri, conversant with
every duty and who were always engaged in acting after the
wishes of Dhritarashtra.^* Employed in doing the behests of

the king, the twins never said anything that was disagreeable
to the old king. Then Dhritarashtra one day honoured his
friends by his confidence. Addressing them with tearful eyes^
he said these words.^®
"Dhritarashtra said, — 'How the destruction of the Kurus
has happened is well known to you. All that was brought
about by my fault, though the Kauravas approved of all my
counsels.^^ Fool that I was, I installed the wicked-minded
Duryodhana, that enhancer of the terrors of kinsmen, to rule
over the Kurus.^'' Vilsudeva had said unto me — Let this sinful
 —
Parva.] acramavasika parva. 7

wretch of wicked understanding be killed along with all his

friends and counsellers. — I did not listen to those words of

grave import. All wise men gave me the same beneficial ad-
vice. Vidura, and Bhishma., and Drona, and Kripa, said the
samething. The holy and high-souled Vyasa repeatedly said
the same, as also Sanjaya and Gandhari. Overwhelmed, how-
ever, by filial affection, I could not follow that advice. Bitter
repentance is now my lot for my neglect.^^"^** I also repent
for not having bestowed that blazing prosperity, derived from
sires and grandsires, on the high-souled Pandavas possessed of
every accomplishment."^ The eldest brother of Gada foresaw
the destruction of all the kings ; Janarddana, however, re-

garded that destruction as highly beneficial.*^^ So many

Anikas of troops, belonging to me, have been destroyed ! Alas,

my heart is pierced with thousands of darts in consequence of

all these results.'^ Of wicked understanding as I am, now,
after the lapse of five and ten years, I am seeking to expiate
my sins.^* Now at the fourth division of the day or some-
times at the eighth division, with the regularity of a vow, I eat
a little food for simply conquering my thirst. Gandhari knows
this.^^ All my attendants are under the impression that I eat
as usual. Through fear of Yudhishthira alone I concealed my
acts, for if the eldest son of Pandu came to know of my vow,
he would feel great pain.-^ Clad in deer-skin, I lie down on
the Earth, spreading a small quantity of Ku^a grass, and pass
the time in silent recitations. Gandhaai of great fame passes
her time in the observance of similar vows.'''^ Even thus do
Ave both behave, we that have lost a century of sons none of
whom ever retreated from battle. I do not, however, grieve
for those children of mine. They have all died in the observ-
ance of Kshatriya duties.'-^ Having said these words, the old
king then addressed Yudhishthira in particular and said,

'Blessed be thou, son of the princess of Yadu's race ! Listen

now to what I say !-'•*
Cherished by thee, son, I have lived

* It will be remembered, Earth, unable to bear her load of popu-

lation, I
1 lyed to the Gnindaire for lightening The Grandsire
that, load.

urged Vishnu to do the needful. Hence Vibhnu incarnated himself as

Krishna and brought about a lightening of Earth's load. —T.
8 M.VTiABHATiATA. [A^'amcivafia

these years very happily. I have (with thy help) made large

gifts and performed Craddhas repeatedly.*^'' I have, O son, to

the best of my power, achieved merit largely. This Gandhari,

though destitute of sons, has lived Avith great fortitude, looking

all the while at me.^^ They who inflicted great wrongs on

Draupadi and robbed thee of thy affluence, — those cruel wights

— have all left the world, slain in battle agreeably to the prac-
tice of their ordcr.^^ I have nothing to do for them, de-

litrhter of the Kurus ! Slain with their faces towards battle,

they have attained to those regions which are for Avielders of

weapons.f ^^ I should now accomplish what is beneficial and

meritorious for me as also for Gandhari. It behooveth thee,

O great king, to grant me permission.^* Thou art the fore-

most of all righteous persons. Thou art always devoted to

righteousness. The king is the preceptor of all creatures. It is

for this that I say so.^^ With thy permission, hero, I shall

retire into the woods, clad in rags and barks, O king, along

with this Gandhari.^" I shall live in the woods, always bless-

ing thee. It is meet, O son, for the members of our race,^^

to make over sovereignty, when old age come-', to children and

lead the forest mode of life. Subsisting there on air alone, or

abstaining from all food, I shall, with this wife of mine, O

hero, practise severe austerities.^^ Thou shalt be a sharer of
those penances, O son, for thou art the king. Kings are
sharers of both auspicious and inauspicious acts done in their

kingdom !'t''

"Yudhishthira said,— 'When thou, king, art thus subject

to grief, sovereignty does not please me at all! Fie on me

that am of wicked understanding, devoted to the pleasures of

* 'Mahadana' implies sucli gifts as olepliants, boats, cars, horses, &c.

Everybody does not accept tVese gifts, for their acceptance causes a
Brahmana to fall away from his status. T. —
t Some of the Bengal texts read -avimukham hatah' for 'abhimukham
hatah.' The sense is tlic samr, — T.
\ The king gets a sixth share of the penances performed by the
Rishis livini; under his protection. The demerit, again, of all evil deeds

done within his realm is shared by the king, for such deeds become
possible through absence of supervision by the king. — T.
Pa,vra.] ACRAMAVASIKA PARVA. 9

rule, and utterly heedless of my true concerns*!*^ Alas, I, with

all my brothers, was ignorant of thypelf having so long been
afflicted with grief, emaciated with fasts, abstaining from food,
and lying on the bare ground !** Alas, foolish that I am, I
have been deceived by thee that hast deep intelligence, inas-
much as, having inspired me with confidence at first thou hasfc

latterly undergone such grief !*"

What need have I of king-
dom or of articles of enjoyment, what need of sacrifices or of
happiness, when thou, king, hast undergone so much afflic-

tion ?" I regard my kingdom as a disease, and myself also

as afflicted. Plunged though I am in sorrow, what, however,
is the use of these words that I am addressing thee ?** Thou
art our father, thou art our mother ; thou art our foremost of
superiors. Deprived of thy presence, how shall we live ?*^ O
best of kings, let Yuyutsu, the son of thy loins, be made king,
or, indeed, anybody else whom thou mayst wish.*^ I shall go
into the woods. Do thou rule the kingdom. It behooveth
thee not to burn me that am already burned by infamy,*^ I
am not the king. Thou art the king. I am dependent on thy
will. How can I dare grant permission to thee that art my
preceptor ?*^ O sinless one, I harbour no resentment in my
heart on account of the wrongs done to us by Suyodhana. It
was ordained that it should be so. Both ourselves and others
were stupified (by fate).*'-* We are thy children as Duryodhana
and others were. My conviction is that Gandhari is as much
my mother as Kunti.^° If thou, O king of kings, goest to
the woods leaving me, I shall then follow thee. I swear by
my soul.^^ This Earth, with her belt of seas, so full of wealth,
will not be a source of joy to me when I am d(3prived of thy
presence.^- All this belongs to thee. I gratify thee, bending
my head. We are all dependent on thee, O king of kings.
Let the fever of thy heart be dispelled !'^ I think, lord of
Earth, that all this that has come upon thee is due to destiny.
By good luck, I had thought, that waiting upon thee and
executing thy commands obediently, I would rescue thee from
the fever of thy heart !'°*

"Dhritarashtra said,
—'0 delighter of the Kurus, my mind
is fixed, son, on penances. O puissant one, it is meet for

t 2 ]
 !

TO mahabharata!* [Agramavasr^

our race that I should retire into the woods.'^ I have lived
long under thy protection, O son ! I have for many years
been served by thee with reverence. I am now old. It be-
hooveth thee, O king, to grant me permission (to take up my
"^^
abode in the woods).'
Vaigampayana continued, — "Having said these words unto
king Yudhishthira the just, king Dhritarashtra, the son of
Anivika, trembling the Avhile and with hands joined together,
further said unto the high- soul ed Sanjaya and the great car-

warrior Kripa, these words :

— 'I wish to solicit the king
through you.^'"^^ My mind has become cheerless, my mouth
has become dry, through the weakness of age and the exertion
of speaking.''^^ Having said so, that perpetuater of Kuru's
race, viz., the righteous-souled old king, blessed with pros-
perity, leaned on Gandhari and suddenly looked like one de-
prived of life.*'" Beholding him thus seated like one deprived
of consciousness, that slayer of hostile heroes, vis., the royal
son of Kunti, became penetrated by a poignant grief®^
''Yudhishthira said, — 'Alas, he whose strength was equal to
that of a hundred thousand elephants, alas, that king sitteth
today, leaning on a woman !"' Alas, he by whom the iron

image of Bhima on a former occasion Avas reduced to frag-

ments, leaneth today on a weak woman !*' Fie on me that
am exceedingly unrighteous ! Fie on my understanding
Fie on my knowledge of the scriptures ! Fie on me for whom
this lord of Fiarth lieth today in a manner that is not becom-

ing of him !** I also shall fast even as my preceptor. Yerily,

I shall fast if this king and Gandhari of great fame abstain

"''
from food !'

—
Yaicampayana continued, "The Pandava king, conversant
with every duty, using his own hand, then softly rubbed Avith
cold water the breast and the face of the old monarch.*"' At
the touch of the king's hand which was auspicious and frag-
rant, and on which were jewels and medicinal herbs, Dhrita-
rashtra regained his senses.**^

* Formerly kings and noblemen wore jewels and medicinal herbs on

*heir arms. Tlie last were enclosed in drum-like capiules of gold, her-
Parva.] acramavasika parva. 11

"Dhritarashtra said,
—'Do thou again touch me, son of

Pandu, with thy hand, and do thou embrace me. O thou of

eyes like lotus petals, I am restored to my senses through the
auspicious touch of thy hand.*'^ O ruler of men, I desire ta
smell thy head. The clasp of thy arms is highly gratifying to-

me.^^ This is the eighth division of the day and, therefore,

the hour for taking my food. For not having taken my food,

O child of Kuru's race, I am so weak as to be unable to move,''®

In addressing my solicitations to thee, great has been my

exertion. Rendered cheerless by it, O son, I had fainted.''^

perpetuater of Kuru's race, I think that receiving the touch

of thy hand, which resembles nectar in its vivifying effects
"^^
1 have been restored to my senses.'

Vai^ampayana said, — 'Thus addressed, O Bharata, by the

eldest brother of his father, the son of Kunti, from affection,
gently touched every part of his body.^^ Regaining his life-

breaths, king Dhritarashtra embraced the son of Pandu with

his arms and smelled his head.^* Vidura and others wept aloud
in great grief. In consequence, however, of the poignancy of
their sorrow, they said nothing to either the old king or the
son of Pandu.^^ Gandhari, conversant with every duty, bore
her sorrow with fortitude, and loaded as her heart was, O
king, said The other ladies, Kunti among them,
nothing.^^
became greatly afflicted. They wept, shedding copious tears,
and sat surrounding the old king." Then Dhritarashtra, once
more addressing Yudhishfchira, said these words :— 'Do thou,
king, grant me permission to practise penances.^® By speak-
ing repeatedly, son, my mind becomes weakened. It be-
booveth thee not, son, to afflict me after this.''^^ When that
foremost one of Kuru's race was saying so unto Yudhishthira,
a loud sound of wailing arose from all the warriors there pre-
sent.^** Beholding his royal father of great splendour, ema-
ciated and pale, reduced to a state unbecoming of him, worn
out with fasts, and looking like a skeleton covered with skin,
Dharma's son Yudhishthira shed tears of grief and once more

metically closed on both sides. It was believed that jewels and medi-
cinal herbs are a great protection against many evilss.— T.
12 MAHABHARATA." [Agrccmavasci.

said these words.'^"^"

—'0 foremost of men, I do not desire life

and the Earth ! scorcher of foes, I shall employ myself in

doing what is agreeable to thee.^^ If I deserve thy favour, if
I am dear to thee, do thou eat something. I shall then know
what to do.'^* Endued with great energy, Dhritarashtra then
said to Yudhishthira, — 'I wish, O son, to take some food, with
thy permission. '^^ When Dhritarashtra said these words to
Yudhishthira, Satyavati's son Vyasa came there and said as
follows/'^^

Section 17.

"Vyasa said,
— '0 mighty- armed Yudhishthira, do without
any scruple what Dhritarashtra of Kuru's race has said.* This
king is old. He has, again, been made sonless. I think he will

not be able to bear his grief long.^ The highly blessed Gan-
dhari, possessed of great wisdom and endued with kindly
speech, bears with fortitude her excessive grief owing to the
loss of her sons.^ I also tell thee (what the old king says).

Do thou obey my words. Let the old king have thy permis-
sion. Let him not die an inglorious death at home.'* Let
this king follow the path of all royal sages of old. Verily, for
"°
all royal sages, retirement into the woods comes at last !'

Vai^ampayana said,
— " Thus addre.'^sed at that time by
Vyasa of wonderful deeds, king Yudhishthira the just, pos-

sessed of mighty energy, said unto the great ascetic these

words,'' — Thy holy self is held by us in great reverence. Thou
alone art our preceptor. Thou alone art the refuge of this our
kingdom as also of our race.'^ I am thy son. Thou, O holy
one, art my Thou art our king, and thou art our
father !

preceptor The son should, agreeably to every duty, be obe-

!

''^
dient to the commands of his sire.'
Vai(;ampayana continued, "Thus addressed by the king,
—
Vyasa, that foremost of all persons conversant with the Vedas,
that foremost of poets, endued with great energy once more
said unto Yudhishthira these words,°—'It is even so, O mighty
firmed one ! It is even as thou sayst, O Bharata ! This king
has reached old age. He is now in the la-st stage of life.**
Parva.] acramavasika parva. 13

Permitted both by me and thee, let this lord of Earth do

what he purposes. Do not stand as an impediment in his
way !"Even this is the highest duty, Yudhishthira, of
royal sages. They should die either in battle or in the woods
agreeably to the scriptures.^^^ Thy royal sire, Pandu, king
of kings, reverenced this old king as a disciple reverences his
preceptor.^^ (At that time) he adored the gods in many great
sacrifices with profuse gifts consisting of hills of wealth and
jewels, and ruled the Earth and protected his subjects wisely
and well." Having obtained a large progeny and a swelling
kingdom, he enjoyed great affluence for thirteen years while
you were in exile, and gave away much wealth.^^ Thyself
also, O chief of men, with thy servants, sinless one, hast
adored this king and the famous Gandhari with that ready
obedience which a disciple pays to his preceptor.^^ Do thou
grant permission to thy father. The time has come for him to
attend to the practice of penances. He does not harbour, O
Yudhishthira, even the slightest anger against any of you !'
""
Vai9ampayana continued, — " Having said these words,
Vyasa soothed the old king. Yudhishthira then answered him,
saying,
—'So be it.' The great ascetic then left the palace for
proceeding to the woods.^" After the holy Vyasa had gone
away, the royal son of Pandu softly said these words unto his
old father, bending himself in humility ,^^ —'What the holy
Vyasa has said, what is thy own purpose, what the great bow-
man Kripa has said, what Vidura has expressed,-^ and what
has been asked for by Yuyutsu and Sanjaya, I shall accomplish
with speed. All these are worthy of my respect, for all of
them are well-wishers of our race."^ This, however, king,
I beg of thee by bending my head ! Do thou first eat and
"-^
afterwards go to thy forest retreat !'

Section V.

Vai^arapayana said,
— " Having received the king's perr

mission, king Dhritarashtra of great energy then proceeded

to his own palace, followed by Gandhari.^ With weakened
strength and slow motion, that king of great intelligence
14 MAHABHARATA. [Atra^iiavasa

walked with difficulty, like the leader, worn out with age, of
an elephantine herd.'' He was followed by Vidura of great
learning, and his charioteer Sanjaya, as also that mighty bow-
man Kripa the son of Caradwata.^ Entering his mansion,
king, he went through the morning rites and after gratify-
ing many Brahmanas he took some
foremost of food.* Gan-
dhari conversant with every duty, as also Kunti of great in-
telligence, worshipped with offers of various articles by their
daughters-in-law, then took some food, Bharata.® After
Dhritarashtra had eaten, and Vidura also and others had
done the same, the Pandavas, having finished their meals,
approached and sat around the old king.^ Then the son of
Amvika, O monarch, addressing Kunti's son who was seated
near him and touching his back with his hand, said,^
—'Thou
shouldst always, delighter of the Kurus, act without heed-
lessness as regards everything connected with thy kingdom
consisting of eight limbs, foremost of rulers, and in which
the claims of righteousness should ever be kept foremost.**
Thou art possessed, son of Kunti, of intelligence and learn-
ing. Listen to me, king, as I tell thee what the means
are by which, son of Pandu, the kingdom is capable of
being righteously protected.^ Thou shouldst always, O Yu-
dhishthira, honour those persons that are old in learning.
Thou shouldst listen to what they would say, and act accord-
ingly without any scruple.^'* Rising at dawn, king, wor-
ship them with due rites, and when the time comes for action,

thou shouldst consult them about thy (intended) acts." When,

led by the desire of knowing what would be beneficial to thee
in respect of thy measures, thou honourest them, they will,

O son, always declare what is for thy good, O Bharata.^^

Thou shouldst always keep thy senses as thou keepest thy
horses. They will then prove beneficial to thee, like wealth
that is not wasted.^^ Thou shouldst employ only such minis-
ters as have passed the tests of honesty, {i. e., as are possessed
of loyalty, disinterestedness, continence, and courage), as are

* The eight limbs of a kingdom are the law, the judge, the assessors^
the scribe, the astrologer, gold, fire, and water. — T.
Farva.] acramavasika pahva? 15

hereditary officers of state, possessed of pure conduct, self-

restrained, clever in the discharge of business, and endued

with righteous conduct.^* Thou shouldst always collect inr
formation through spies in diverse diguises, whose faithfulness
have been tasted, who are natives of thy kingdom, and who
should not be known to thy foes.^" Thy citadel should be pro-

perly protected with strong walls and arched gates. On every

side the walls, with watch-towers on them standing close to
one another, should be such as to admit of six persons walk-
ing side by side on their top.*^® The gates should all be large
and sufficiently strong. Kept in proper places, those gates
should be carefully guarded.^^ Let thy purposes be accomplish-
ed through men whose families and conduct are well known'.
Thou shouldst always protect thy person also with care, in
matters connected with thy food, Bharata,^^ as also in the
hours of sport and eating and in matters connected with the
garlands thou wearest and the beds thou liest upon. The
ladies of thy household should be properly protected, looked
over by aged and trusted servitors, of good behaviour, well-
born, and possessed of learning, Yudhishthira.'^ Thou
shouldst make ministers of Brahmanas possessed of learning,
endued with humility, well-born, conversant with religion and
wealth, and adorned wdth simplicity of behaviour.-'^ Thou
shouldst hold consultations with them. Thou shouldst not,
however, admit many persons into thy consultations. On par-
ticular occasions thou mayst consult with the whole of thy
council or with a portion of it."^ Entering a chamber or spot
that is well protected (from intruders) thou shouldst hold thy
consultations. Thou mayst hold thy consultation in a forest
that is divested of grass. Thou shouldst never consult at night
time.f^^ Apes and birds and other animals that can imitate
human beings should all be excluded from the council chamber,
as also idiots and lame and palsied individuals.''*'^ I think that

* 'Atta' is explained by Nilakantlia as the space kept for the soldiers

to tread upon. — T.
+ Grass may conceal the spies of foes. The darkness of night aho
may do the same. — T.
16 M.\TiAT?TTAUATAr Acrcimavam

the evils that flow from the divulgence of the counsels of kings

are such that they cannot be remedied.''* Thou shouldst re-

peatedly refer, in the midst of thy counsellors, to the evils that

arise from the divulgence of counsels, chastiser of foes, and
to the merits that flow from counsels properly kept."^ Thou
shouldst, Yudhishthina, act in such a manner as to ascer-
tain the merits and faults of the inhabitants of thy city and
the province^."" Let thy laws, O king, be always administered

by trusted judges placed in charge thereof, who should also be

contented and of good behaviour. Their acts shonld also be
ascertained by thee through spies.-^ Let thy judicial offif^ers,

O Yudhishtliira, inHict punishments, according to the law, on

offenders after careful ascertainment of the gravity of the

offences.''^ They that are disposed to take bribes, they that

are the violatcrs of the chastity of other people's wives, they

that inflict heavy punishments, they that are utterers of false

speeches, they that are revilers, they that are stained by cupi-

dity, they that are murderers, they that are doers of rash

deeds,-'* they that are disturbers of assemblies and the sports of

others, and they that bring about a confusion of castes, should,
ac^reeably to considerations of time and place, be punished with

either fines or death. *^^ In the morning thou shouldst see those
that are employed in making thy disbursements. After that
thou shouldst look to thy toilet and then to thy food.^^ Thou
shouldst next supervise thy forces, gladdening them on every
occasion. Thy evenings should be set apart for envoys and
spies.^^ The latter end of the night should be devoted by thee
to settle what acts should be done by thee in the day. Mid-
nights and mid days should be devoted to thy amusements aiid
sports. At all times, however, thou shouldst think of the
means for accomplishing thy purposes.^*^ At the proper time,

adorning thy pers)n, thou shouldst sit. prepared to make gifts

* 'Adniianichi' is a very civil way of iiidicatiiij; currnpt officials and

thieves. Iiillictors of severe punishnieiits were looked upon as tyrants
deserving of beiiifj put, down. Heavy fines wfre at one time interdicted
in England. 'Salia.sapriya' is a dooer of rasli deeds, such as culpnble
homicide not amounting to niuriler, to adopt the terminology of the

Indian Penal Code.— T.

 Parva.] acrAxMavasika parva. I7

in profusion. The turns for different acts, son, ceaselessly

revolve like wheels.^^ Thou shouldst always exert thyself to
fill thy treasuries of various kinds by lawful means. Thou
shouldst avoid all unlawful means towards that end.^^ Ascer-
taining through thy spies who thy foes are that are bent on
finding out thy laches, thou shouldst, through trusted agents,
cause them to be destroyed from a distance,^* Examining
their conduct, thou shouldst, perpetuater of Kuru's race,
appoint thy servants. Thou shouldst cause all thy
be acts to
accomplished through thy servitors whether they are appointed
for those acts or not.^^ The commandant of thy forces should
be of firm conduct, courageous, capable of bearing hardships,
loyal, and devoted to thy gcod.^^ Artizans and mechanics, O
son of P.lndu, dwelling in thy provinces, should always do thy
acts like kine and assess.*^" Thou shouldst always, Yudhish-
thira, be careful to ascertain thy own laches as also those of
thy foes. The laches also of thy own men as also of the
men of thy foes should equally be ascertained."** Those men
of thy kingdom, that are well skilled in their respective
vocations, aiid are devoted to thy good, should be favoured by
thee with adequate means of support.** A wise king, ruler
of men. should always see that the accomplishments of
his
accomplished subjects might be kept up. They would then
be firmly devoted to thee, seeing that they did not fall away
from their skill.' ""

Section VI.

"Dhritarashtra .said,—'Thou shouldst always ascertain

the
Mandalas that belong to thee, to thy foes, to neutrals,
and to
tho^e that are disposed equally
towards thee and thy foes, O
Bharata.fi The Mandalas also of the four kinds of foes,' of

* /. e., content to work on receiving

their food only. Their wa^ea
should not be higher than
what is needed to feed them.— T.
f The word Mandnla
has been explained below in Ver.se 5.
The dia-
tmction between 'Udasinas'
and 'Madhyasthas,' as explained by Nila-
kantha, 13 that the former
are neutrals, while the latter are
those who
cherish equal sentiments
towards both the parties.— T.

t 3 ]
18 MAHABHARATA. [Acramavasa

those called Atattyi.n>^, and of allies, and the allies of foes,

should be distinguished by thee, crusher of foes.*^ The
ministers of state, the people of the provinces, the garrisons
of forts, and the forces, foremost one of Kuru's race, may
'or may not be tampered with. (Thou shouldst, therefore, be-

have in such a manner that these may not be tampered with

by thy foes).^ The twelve (ennumerated above), O son of
Kunti, constitute the principal concerns of kings. These
twelve, as also the sixty, having Ministers for their foremost,

should be looked after by the king.f* Professors conversant

with the science of politics call these by the name of Man-
dala. Understand, O Yudhishthira, that the six incidents (of
peace, war, march, halt, sowing dissensions,, and conciliation)
depend upon these.^ Growth and diminution should also be
•understood, as also the condition of being .stationary. The
attributes of the sixfold incidents, O thou of mighty arms, as
resting on the two and seventy (already enumerated), .should

also be carefully understood.^ When one's own side has be-

come strong and the side of the foe has become weak, it is

then, son of Kunti, that the king should war against the foe
and strive to win victory .''
When the enemy is strong and one's

own side is weak, then the weak king, if possessed of intelli-

gence, should seek to make peace with the enemy.^ The king
should collect a large store of articles (for his commissariat).

When able to march out, he should on no account make

a delay, O Bharata.'' Besides, he should on that occasion set

his men to offices for which they are fit, without being moved
by any other consideration. (When obliged to yield a portion

* The four kinds of foes, as explained by the Commentator, are 1.

'foes proper, 2. allies of foes, 3. those that -wish victory to both sides,

and 4. those that wish defeat to both sides. As regards 'Atatayins,'

ithey are six, vu., 1. he that sets fire to one's house, 2. he that mixes
poison with OHe's food, 3. he that advances, weapon lin hand, with
hostile intent, 4. he that robs one of one's wealth, 5. he that invades
•one's fields, and G. lie that steals one's wife. — T.
t The .sixty are thus made up. Eight consi!^tillg of agriculture and
the rest ; twenty -eight consisting of forces and the rest ;
fourteen con-

sisting of athiests and the rest ; and eighteen cousiting of counsels and
«be rest.— T.
 Petrva.] acramavasika parva^ 19

©f his territories) he should give his foe only such land as does
not produce crops in abundance.^" (When obliged to give
wealth), he should give gold containing much base metal.

(When obliged to give a portion of his forces), he should give

such men as are not noted for strength. One that is skilled
in treaties should, when taking land or gold or men from the
foe, take what is possessed of attributes the reverse of this.***

In making treaties of peace, the son of the (defeated) king

should be demanded as a hostage, O chief of the Bharatas.
A contrar}' course of conduct would not be beneficial, son.

If a calamity comes over the king,*^ he should, with know-

ledge of means and counsels, strive to emancipate himself from

it.-f* The king, foremost of monarchs, should maintain the

cheerless and the destitute (such as the blind, the deaf and
dumb, and the diseased) among his people.^* Himself protect-
ing his own kingdom, the king, possessed of great might,
should direct all his efforts, either one after another or simul-
taneously, against his foes. He should afflict and obstruct

them and seek to drain their treasury.** The king that desires
his own growth should never injure the subordinate chieftains
that are under his sway. son of Kunti, thou shouldst never
seek to war with that king who desires to conquer the whole
Earth,*^ Thou shouldst seek to gain advantages by producing,,
with the aid of thy ministers, dissensions among his aristo-
cracy and subordinate chieftains. A powerful king should
never seek to exterminate weak kings,
for these do good to the

world by cherishing the good and punishing the wicked. O

foremost of kings, thou shouldst live, adopting the behaviour
of the cane.t*^"" If a strong king advances against a weak,
©ne, the latter should make him desist, by adopting concilia-

* /. e., land that ib fertile, gold that is pure, and men that are
strong. — T.
+ The words 'Ka&yanchidapadi' should be construed with what
follows.—T.
X The cane yields when presure is directed towards it In the Canti
Parvan occurs the detailed conversation between the Ocean and the-
Rivers. The former enquired why, when the Rivers washed down ths-
largest trees, they could not wash into the Ocean a single cane. The
answer wa^.that the cane was yielding ; the trees were not :.o.— T.
20 MAHABHARA.TA. [Agramavasa

tion and other modes.^^ If unable to stop the invader in this

way, then he, as also those that are disposed to do him good,
should fall upon the foe for battling with him. Indeed, with
his ministers and treasury and citizens, he should thus adopt
force against the invader/^ If battling with the foe becomes
hopeless, then he should fall, sacrificing his resources one after

another. Casting off his life in this way, he will attain to

"'^
liberation from all sorrow.'

Section VII,

"Dhritarashtra said,
—"0 best of kings, thou shouldst also

reflect properly on war and peace. Each is of two kinds. The

means are various, and the circumstances also, under which
war or peace may be made, are various, Yudhishthira.**^

O thou of Kuru's race, thou shouldst, with coolness, reflect on

the two {viz., thy strength and weakness) with regard to thy-
self. Thou shouldst not suddenly march against a foe that is

possessed of contented and healthy soldiers, and that is endued

with intelligence. On the other hand, thou shouldst think

carefully of the means of vanquishing him.f - Thou shouldst

march against a foe that is not provided with contented and
healthy combatants. When everything is favourable, the foe

may be beaten. After that, however, the victor should retire

(and stay in a strong position),^ He should next cause the foe

to be plunged into various calamities, and sow dissensions
among his allies. He should afflict the foe and inspire terror
in his heart, and attacking him weaken his forces.* The king,

conversant with the scriptures, that marches against a foe,

should think of the three kinds of strength, and, indeed, re-

flect on his own strength and the strength of his foe.t^"' Only
that king, Bharata, who is endued with alacrity, discipline,

* War and peace are each of two kinds, i. e., war with a strong foe
and that with a weak foe : peace with a sti-onj^ foe and that with a weak
foe. The Bengal texts wrongly read 'dvividhopayam' or 'vividiiopa-
yam.' —T.
+ I expand this Verse a little, following the Commentator. —T.
I Strength is of three kinds, as explained iu the next Verse.-rrT.
 —

Parva.] acramavasika parva. 21

and strength of counsels, should march against a foe. When

his position is otherwise, he should avoid offensive operations.*'
The king should provide himself with power of wealth, power
of allies, power of foresters, power of paid soldiery, and power
of the mechanical and trading classes, puissant oncf''
Among all these, power of allies and power of wealth are
superior to the rest. The power of classes and that of the
standing army are equal.^ The power of spies is regarded by
the king as equal in efficacy to either of the above, on many
occasions, when the time comes for applying each.^ Calamity,
O king, as it overtakes rulers, should be regarded as of many
forms. Listen, thou of Kuru's race, as to what those diverse
forms are.^^ Verily, of various kinds are calamities, son of
Pandu. Thou shouldst always count them, distinguishing
their forms, king, and strive to meet them by applying the
well-known ways of conciliation and the rest (without conceal-
ing them through idleness).^* The king should, when equipt
with a good force, march (out against a foe), S3orcher of ene-
mies. He should attend also to the considerations of time and
place, while preparing to march, as also to the forces he has
collected and his own merits (in other respects).^^ That king
who is attentive to his own growth and advancement should
march unless equipt with cheerful and healthy warrior?.
When strong, O son of Pandu, he may march in eten an un-
favourable season.^* The king should make a river having
quivers for its stones, steeds and cars for its current, and
«_ . ——~ —
* 'Ufcsaha' is readiness or alacrity, of the forces to attack the foe :

•prabhugakti' is the complete mastery of the king over his forces, i. c,

thorough discipline. By strength of coansels, in this connection, is

meant well-foi'med plans of attack and defence. T. —

t 'Maiilara' is explained as the strength of money. In modern war-
fare also, money is called 'the sinews of war.' 'Atavivala' or the force

consisting of foresters, was, perhaps, the body of Irregulars that sup-

ported a regular army of combatant". 'Bhritavala' implies the regular

army, drawing pay from the state at all times. In T^iJia, standing

armies have existed from remote times, 'Creni-vala' is, perhaps, the

force of artizans, mechanics, and engineers, who looked after the roads
and the transport, as also of traders who supplied the army with pro-

vision.— T.
22 MAHABHARATA. [Acramavasa

standards for the trees that cover its bank?, and which is miry
with foot-soldiers and elephants. Even such a river should the-

king apply for the destruction of his foe.^* Agreeably to the

science known to Uganas, arrays called ^akata, Padma, and
Vajra, should be formed, Bharata, for fighting the enemy.*^^
Knowing everything about the enemy's strength through spies,
and examining his own strength himself, the king should com-
mence war either within his own territories or within those-

of his foe.-j-" The king should always gratify his army, and
hurl all his strongest warriors (against the enemy). First as-

certaining the state of his kingdom, he should apply concilia-

tion or the other well-known means." By all means, king;

should the body be protected. One should do that which is

highly beneficial for one both here and hereafter.^^ The king^
O monarch, by behaving duly according to these ways, attains
to Heaven hereafter, after ruling his subjects righteously in
this world." foremost one of Kuru's race, it is even thus
that thou shouldst always seek the good of thy subjects for

attaining to both the worlds.]:^'* Thou hast been instructed

in all duties by Bhishma, by Krishna, and by Vidura, I
should also, best of kings, from the affection I bear thee,,
give thee these instructions,-^ giver of profuse presents in
sacrifices, thou shouldst do all this duly. Thou shalt, by con-
ducting thyself in this way, become dear to thy subjects and
attain to felicity in Heaven."^ That king who adores the-

deities in a hundred horse-sacrifices, and he who rules his sub-

jects righteously, acquire merit that is equal.' "^^

* A *§akata' array was an array after tlie form of a car. It is des-

cribed in Cukraniti fully, and occurs in the Drona Parvan, ante. The
*Padma' is a circular array with angular projections. It is the same
with what is row called the starry array ; many modern forts being con*
structed on this plan. The 'Vaira' is a wedge-like array. It penetrates
into the enemy's divisions like a wedge and goes out, routing the foe.
It is otherwise callel 'suchivyuha.'' —T.
+ meet the foe whether within his
/. e., own kingdom or invade the
foe'srealm and thus oblige the foe to fall back for resisting him
there.— T.
+ /. e., for obtaining fame here aiii felicity hereafter.— T.
Parva.]

Section VIII.

"Yudhishthira said,
— '0 lord of Earth, I shall do as thou
biddest me. foremost of kings, I should be further instruct-
ed by thee.^ Bhishma has ascended to Heaven. The slayer

of Madhu has departed (for Dvvaraka). Vidura and Sanjaya

also (will accompany thee to the forest). Who else, therefore,

than thee will teach me ?^ Those instructions Avhich thou

imparted today, desirous of doing good to me, I shall cer-

tainly follow, O lord of Earth ! Be thou assured of this,

"3
O king !'

Vai^ampayana continued, — "Thus addressed by king Yu-

dhishthira the just, of great intelligence, the royal sage, Dhri-
tarashtra, chief of the Bharatas, wished to obtain the king's
permission (about his retirement to the forest).* And he said,
— 'Cease, son ! Great has been my toil !'
Having said

these words, the old king entered the apartments of Gandhari.*

Unto that husband of hers who resembled a second Lord of all
creatures, while resting on a seat, Gandhari of righteous con-
duct, conversant with the opportuneness of everything, said
these words, the hour being suited to them,^
—'Thou hast ob-
tained the permission of that great Rishi, viz., Vyasa himself.

When, however, wilt thou go to the forest, with the permission

of Yudhishthira V
'Dhritarashtra said,
—'0 Gandhari, I have received the
permission of my high- soul ed sire. With the permission of
Yudhishthira (next obtained), I shall soon retire into the
woods !^ I desire, however, to give away some wealth capaMe
•of following the status of Freta, in respect of all tho'^e sons
of mine who were addicted to calamitous dice. Verily, I de-
sire to make those gifts, inviting all the people to my man-
!*' "»
sion

* Those become at first what is called Preta. They remain

who die
so for one year, the Supindikarana Crdddha is performed. They
till

then become united with the Pitris. The gifts made in tlie first Craddha
as also in the monthly ones, have the virtue of rescuing the Preta or
bringing him an accession of merit. The gifts in annual Craddhas also
have the same efficacy. —T.
24 MAHABHARATA.' [Acramavasct

Vai^ampayana continued, — 'Having said so (to Gandhari),

Dliritarashtra sent for Yudhishthira. The latter, at his uncle's

command, brought all the articles necessarj-.^" Many Brah-

manas residing in Kurujangala, and many Kshatriyas, many
Vai(;yas, and many Cudras also, came to Dhritarashtra's man-
sion, with gratified hearts." The old king, coming out of
the inner apartments, beheld them all as also his subjects as-
sembled together.^'^ Beholding all those assembled citizens and
inhabitants of the provinces, and his well-wishers also thus
gathered together, and the large number of Brahmanas arrived
from diverse realms, king Dhritnrashtra of great intelligence,
O monarch, said these words,^^"^* — Ye all and the Kurus have
lived together for many long years, well-wishers of each other,
and each employed in doing good to the other !^^ What I
shall now say in view of the opportunity that has come, should
be accomplished by you all even as disciples accomplish the
biddings of their preceptors !^^
I have my heart upon
set

retiring into the woods, along with Gandhari as my companion.

Vyasa has approved of this, as also the son of Kunti !^^ Let
me have your permission too. Do not hesitate in this. That
good will, which has always existed between you and us,^^ is

not to be seen, I believe, in other realms between the rulers

and the ruled, I am worn out with this load of years on my
head. I am destitute of children.^'* Ye sinless ones, I am
emaciated with fasts, along with Gandhari. The kingdom
having passed to Yudhishthira, I have enjoyed great happi-
ness.*^ Ye foremost of men, I think that happiness has been
greater than what I could expect from Duryodhana's sover-
eignty. What other refuge can I have, old as I am and des-
titute of children, save the woods? Ye highly blessed ones,
it behoves you to grant me the permission I seek !'^^
Hearing
these words of his, all the<e residents of Kurujaiigala, uttered
loud lamentations, O best of the Bharatas, with voices choked
by tears.-- Desirous of telling those grief- stricken people some-
thing more, Dliritarashtra of great energy once more addressed
"^^
them and said as follows.'
Farva.]

Section IX.

" Dhrstarashtra said, —'Cantanu duly ruled this Earth.

Similarly, Vichitraviryya also, protected by Bhishma, ruled you.
Without doubt, all this is known to you.^ It is also known
to you how Pandu, my brother, was dear to me as also to you.
He also ruled you duly.^ Ye sinless ones, I have also served
you. Whether those services have come up to the mark or
fallen short of it, it behooveth you to forgive me, for I have
attended to my duties without heedlessness.^ Duryodhana also
enjoyed this kingdom without a thorn in his side. Foolish aa
he was and endued with wicked understanding, he did not,
however, do any wrong to you.* Through the fault, however,
of that prince of wicked understanding, and through his pride,
as also through my own impolicy, a great carnage has taken
place of persons of the royal order.^ Whether I have, in that
matter, acted rightly or wrongly, I pray you with joined hands
to dispel all remembrance of it from your hearts !^
—This one
is old ; this one has lost all his children ; this one is afflicted

with grief ; this one was our king ; this one is a descendant of
former kings ; — considerations like these should induce you to
forgive me.^ This Gandhari also is cheerless and old. She too
has lost her children and is helpless. Afflicted with grief for

the loss of her sons, she solicits you with me.^ Knowing that
both of us are old and afflicted and destitute of children, grant
us the permission we seek. Blessed be you, we seek your pro-
tection !^ This Kuru king, Yudhishthira the son of Kunti,
should be looked after by you all, in prosperity as well as in
adversity.^" He will never fall into distress, he that has for

his counsellers four such brothers of abundant prowess. All of

them are conversant with both righteousness and wealth, and
resemble the very guardians of the world.^^ Like the illustri-

ous Brahman himself, the Lord of the universe of creatures,

this Yudhishthira of mighty-energy will rule you.^^ That
which should certainly be said is now said by me, make
I
over to you this Yudhishthira here as a deposit. I make you
also a deposit in the hands of this hero.^^ It behooves you all

I 4 ]
26 MAHABHARATA. [Acromavasa

to forget and forgive whatever injury has been done to

you by
those sons of mine that are no longer alive, or, indeed, by
any one else belonging to me.^* Ye never harboured any

wrath against me on any previous occasion. I join my hands

before vou who are distinguished for loyalty. Here, I bow to
you all." Ye sinless one, I, with Gandhari by my side, soli-
cit your pardon now for anything done to you by those
sons of

mine, of restless understandings, stained by cupidity, and ever

acting as their desires prompted
!'" Thus addressed by the old
monarch, all those citizens and inhabitants of the provinces,

tiled with tears, said nothing but only looked at one another.""

Section X.

Vaigampayana said.—"Thus addressed, O thou of Kuru's

race, by the old king, the citizens

and the inhabitants of the

provinces stood sometime like men deprived of consciousness.^

King Dhritarashtra, finding them silent, with their throats

choked by grief, once more addressed them, saying,^^— 'Ye best

of men, old as I am, and sonless,
and indulging, through
cheerlessness of heart, in diverse lamentations along with this
my wedded wife,^ I have obtained the permission, in the matter

•of my retirement into the forest,

of my sire, the Island-born

Krishna himself, as also of king Yudhishthira, who is conver-

sant with every duty, ye righteous denizens of this kingdom

!*

Ye sinless ones, I, with Gandhari, repeatedly solicit you with

"^
bent heads. It behooves you all to grant us permission !'

—
Vaigampayana continued, "Hearing these pitiable words

•of the Kuru king, O monarch, the assembled denizens of

Kurujangala all began to weep.« Covering their faces with

their hands and upper garments, all those men, burning with

grief, wept for a while as fathers and mothers would weep (at

the prospect of a dear son about leave them for ever).^ to

Bearing in their hearts, from which every other thought had

dispelled, the sorrow born of Dhritarfishtra's desire to
"been
men deprived of all conscious-
leave the world, they looked like
Checking that agitation of heart due to the announce-
ness.«
desire of going to the forest, they
ment of Dhritarashtra's
Parm.] acramavasika parya. 2T

gradually were able to address one another, expressing their

wishes.^ Settling their words in brief, O king, they charged

a certain Brahmana therewith and thus replied unto the old

monarch.^® That learned Brahmana, of good behaviour, chosen
by unanimous consent, conversant with all topics, master of
all the Eichs, and named Samba, endeavoured to speak.^'

Taking the permission of the whole assembly and with its full

approbation, that learned Brahmana of great intelligence,

conscious of his own abilities, said these words unto the king :^*

—'0 monarch, the answer of this assembly has been committed

to my care. I shall voice it, O hero ! Do thou receive it,

O king !^* What thou sayest, king of kings, is all true, O

puissant one I There is nothing in it that is even slightly
untrue. Thou art our well-wisher, as, indeed, we are thine !^*
Verily, in this race of kings, there never was a king who
coming to rule his subjects became unpopular with them.-'^ Ya
have ruled us like fathers or brothers. King Duryodhana never
did us any wrong.^^ Do that, king, which that righteous-
souled ascetic, the son of Satyavati, has said. He is, verily»
our foremost of instructors.^^ Left by thee, monarch, wo
shall have to pass our days in grief and sorrow, filled with re-
membrance of thy hundreds of virfcues.^^ We were well pro>
tected and ruled by king Duryodhana even as we had been
ruled by king Cantanu, or by Chitrangada, or by thy father,
O monarch, who was protected by the prowess of Bhishma, or
by Pandu, that ruler of Earth, who was overlooked by thee
in all his acts.^^"^'* Thy son, monarch, never did us the
slightest wrong. We lived, relying on that king as trustfully
as on our own father.^^ It is known to thee how we lived
(under that ruler). After the same manner, we have enjoyed
great happiness, monarch, for thousands of years, under the
rule of Kunti's son of great intelligence and wisdom.*-" This
righteous-souled king who performs sacrifices with gifts iu
profusion, follows the conduct of the royal sages of old, be-
longing to thy race, of meritorious deeds, having Kuru and

* The text, in Verse 22, where mention is made of thousands o£

years as embracing the rule of YudhisLthiraj is evidently vitiated.— T,.
28 MAHABHARATA. [Agramavasa

Samvara and others and Bharata of great intelligence among

them.^^"^* There is nothing, monarch, that is even slightly
censurable in the matter of this Yudhishthira's rule. Protected

and ruled by thee, we have all lived in great happiness."^ The

slightest demerit is incapable of being alleged against thee and
thy son. Regarding what thou hast said about Duryodhana in
the matter of this carnage of kinsmen, I beg thee, delighter

of the Kurus, (to listen to me).'26-27

—
"The Brahmana continued, 'The destruction that has over-
taken the Kurus was not brought about by Duryodhana. It
was not brought about by thee. Nor was it brought about by
Kama and Suvala's son !=^^
We know that it was brought
about by destiny, and that it was incapable of being counter-
acted. Verily, destiny is not capable oi being resisted by
human exertion."^ Eight and ten Akshauhinis of troops, O
monarch, were brought together. In eight and ten days that
host was destroyed by the foremost of Kuru warriors,^° viz.,
Bhishma and Drona and Kripa and others, and the high-
souled Kama, and the heroic Yuyudhana, and Dhrishta-
dyumna,^^ and by the four sons of Pandu, that is, Bhima and
king,
Arjuna and the twins. This (tremendous) carnage,
could not happen without the influence of destiny.^^
With-
out doubt, by Kshatriyas in particular, should foes be slain

and death encountered in battle.^^ By those foremost of

men, endued with science and might of arms, the Earth

has been exterminated with her steeds and cars and ele-
phants.^* Thy son was not the cause of that carnage of
high-souled kings.Thou wert not the cause, nor thy servants,
of those fore-
nor Kama, nor Suvala's son.^^ The destruction
thousands, know,
most ones of Kuru's race and of kings by
was brought about by destiny. Who can say anything else in

this?^^ Thou art regarded as the Guru and the master of the
We, therefore, in thy presence, absolve thy
whole world.
Let that king, with all his associates,
righteous-souled son.«^
Permitted by foremost
obtain the regions reserved for heroes.
him sport blissfully in Heaven I'' Thou
of Brahmanas. let
great merit, and unswerving steadiness in
also shult attain to
fully the duties
virtue. thou of excellent vows, follow thou
Parva.] acramavasika parva. 29

indicated in the Vedas.^' It is not necessary for either thee

or ourselves to look after the Pandavas. They are capable of
ruling the very Heavens, what need then be said of the

Earth ?*^ O thou of great intelligence, in prosperity as in

adversity, the subjects of this kingdom, foremost one of

Kuru's race, will be obedient to the Pandavas who have con-

duct for their ornament.** The son Pandu makes
of those
valuable gifts which are always to be made to foremost of re-
generate persons in sacrifices and in obsequial rites, after the
manner of all the great kings of antiquity/^ The high-mind-
ed son of Kunti is mild, and self-restrained, and is always
disposed to spend as if he were a second Vaigravana. He has
great ministers that attend on him.*^ He is compassionate to
even his foes. Indeed, that foremost one of Bharata's race is

of pure conduct. Endued with great intelligence, he is per-

fectly straight forward in his dealings and rules and protects us

like a father his children.** From with him who
association

is the son of Dharma, royal sage, Bhima and Arjuna and

others will never do us the least wrong.*^ They are mild, O
thou of Kuru's race, unto them that are mild, and fierce like

snakes of virulent poison unto them that are fierce. Possessed

of great energy, those high-souled ones are always devoted to

the good of the people.*^ Neither Kunti, nor thy (daughter-
in-law) Panchali, nor Ulupi, nor the princess of the Sattwata
race, will do the least wrong to these people.**^ The affection

which thou hast shown towards us and which in Yudhishthira

is seen to exist in a still larger measure is incapable of being

forgotten by the people of the city and the provinces.*^ Those

mighty car-warriors, viz., the sons of Kunti, themselves de-
voted to the duties of righteousness, will protect and cherish
the people even if these happen to be unrighteous.*^ Do thou,

therefore, king, dispelling all anxiety of heart on account of

Yudhishthira, set thyself to the accomplishment of all meri-
"^^
torious acts, foremost of men !'

Vai9ampayana continued,
—"Bearing these words, fraught

with righteousness and merit, of that Brahmana and approving

* The correct reading is 'jane' and not 'ks hane.'— T,

30 MAHABHARATA. [Acrauavasa

of them, every person in that assembly said,

— 'Excellent, Ex-
cellent' and accepted them as his own."* Dhritarashtra also,
repeatedly applauding those words, slowly dismissed that as-
sembly of his subjects."'^ Thus honoured by them and looked
upon with auspicious glances, the old king, chief of Bha-
rata's race, joined his hands and honoured them all in return.^*

He then entered his own mansion with Gandhari. Listea

now to what he did after that night had passed away."*^*

Section XI.

Vaigampayana said,
— "After that night had passed away,
Dhritarashtra, the son of Amvika, despatched Vidura to Yu-
dhishthira's mansion.* Endued with great energy and the
foremost of all persons possessed of intelligence, Vidura, hav-

ing arrived at Yudhishthira's mansion, addressed that foremost

of men, that king of unfading glory, in these words :" —'King
Dhritarashtra has undergone the preliminary rites for accom-
plishing his purpose of retiring into the woods. He will set

out for the woods, king, on the coming day of full moon of
the month of Kartika.^ He now solicits from thee, fore-

most one of Kuru's race, some wealth. He wishes to perform

the Craddha of the high-souled son of Ganga,* as also of

Drona and Somadatta and Valhika of great intelligence, and

of all his sons as also of all other wishers of his that have been
slain, and, if thou permittest it, of that wicked-souled wight,
viz., the ruler of the Sindhus.'*" Hearing these words of
Vidura, both Yudhishthira, and Pandu's son Arjuna of curly
hair, became very glad and applauded them highly.* Bhima,
however, of great energy and unappeasable wrath, did not

* It is difficult to imagine why the ruler of the Sindhus, Jayadratha,

only should be regarded as a wrong-doer to the Piindavas. In the
matter of the slaying of Abhimanyu he played a very minor part, by
only guarding the entrance of tlie an-ay against the Piindava warriors.
It is true he had attempted to abduct Draupadi from the forest retreat
of the Pandavas, but eren in this, the wrong was not so great as that
which Dnryodhana and others inflicted on the Piudavas by dragging
Draupadi to the court of the Kurus.— T.
Parva.] acramavasika parva. SI

accept those words of Vidura in good spirits, recollecting the

acts of Duryodhana. The diadem-decked Phalguna, under-

standing the thoughts of Bhimasena, slightly bending his face
downwards, addressed that foremost of men in these words :—
'0 Bhima, our royal father who is advanced in years, has re-

solved to retire into the woods.^"® He wishes to make gifts

for advancing the happiness of his slain kinsmen and well-

wishers now in the other world. O thou of Kuru's race, he
wishes to give away wealth that belongs to thee by conquest.*®
Indeed, mighty-armed one, it is for Bhishma and others that
the old king is desirous of making those gifts. It behooves
thee to grant thy permission. By good luck it is, thou of
mighty arms, that Dhritarashtra today begs wealth of us," he
who was formerly begged by us. Behold the reverses brought
about by Time. That king who was before the lord and pro-
tector of the whole Earth,^^ now desires to go into the woods,
his kinsmen and associates all slain by foes. chief of men,
let not thy views deviate from granting the permission asked !^^

O mighty-armed one, refusal, besides bringing infamy, will be

productive of demerit. Do thou learn your duty in this
matter from the king, thy eldest brother, who is lord of all !**

It becometh thee to give instead of refusing, chief of Bha-

•rata's Vibhatsu who was saying so was applauded by
race !'

king Yudhishthira the just.**^ Yielding to wrath, Bhimasena

said these words :
— Phalgnna, it is we that shall make gifts

in the matter of Bhishma's obsequies,** as also of king Soma-

datta and of Bhuri^ravas, of the royal sage Valhika, and of
the high-souled Drona,*^ and of all others. Our mother Kunti
shall make such obsequial offerings for Kama. O foremost of
men, let not Dhritarashtra perform those Craddhas.*® Even
this is what I think. Let not our foes be gladdened. Let
Duryodhana and others sink from a miserable to a more miser-
able position.*^ Alas, it was those wretches of their race that
caused the Avhole Earth to be exterminated ! How hast thou
been abk to forget that anxiety of twelve long years,-® and
our residence in deep incognito that was so painful to Drau-
padi.? Where was Dhritarashtra's affection for us then ?^*

Clad in a black deer-skin and divested of all thy ornaments,

32 MAHABHARATA. [Agramavasci

with the princess of Pfinchala in thy company, didst thou not

follow this king ?'^^ Where were Bhishma and Drona then,
and where was Somadatta ? Thou hadst to live for thirteen

years in the woods, supporting thyself on the products of the

wilderness.^^ Thy eldest father did not then look at thee

with eyes of parental Hast thou forgotten, O Par-
affection.

tha, that it was this wretch of our race,^* of wicked under-

standing, that enquired of Vidura, when the match at dice

was going one, — What has been won V Hearing thus far, king
Yudhishthira, the son of Kunti, endued with great intelligence,
rebuked him and told him to be silent.""^

Section XII.

"Arjuna said,
—'0 Bhima, thou art my elder brother and,

therefore, my senior and preceptor. I dare not say anything

more than what I have already said. The royal sage Dhrita-

rashtra deserves to be honoured by us in every respect.^ They

that are good, they that are distinguished above the common
level, they that break not the distinctions which characterise
the good, remember not the wrongs dene to them but only the
benefits they have received.""^ Hearing these words of the
high-souled Phalguna, the righteous-souled Yudhishthira, the

son of Kunti, addressed Vidura and said these words,^—'In-

structed by me, O Kshattri, do thou say unto the Kuru king
that I shall give him as much wealth from my treasury as he

wishes to give away for the obsequies of his sons, and of

Bhishma and others among his well-wishers and benefactors.
"^"^
Let not Bhiuia be cheerless at this !'

Vaic^auipayana continued,— "Having said these words, king

Yudhishthira the just highly applauded Arjuna. Meanwhile
Bhimasena began to cast angry glances at Dhananjaya.^ Then
Yudhishthira, endued with great intelligence, once more ad-
dressed Vidura and said,— 'It behoves not king Dhritarashtra

to be angry with Bhimasena.'' This Bhima of great intelli-

gence was greatly afHicted by cold and rain and heat and by a
thousand other griefs while residing in the woods. All this is
me,
not unknown to thee.^ Do thou, however, instructed by
 —
Parva.] ACRAMAVASIKA PARVA." gS

say unto the king, foremost one of Bharata's race, that he

may take from my
house whatever articles he wishes and in
whatever measure also he likes.* Thou shalt also tell the
king that he should not allow his heart to dwell on this exhibi-
tion of pride in which Bhima, deeply afflicted, has indulged.^**
Whatever wealth I have and whatever Arjuna has in hia
house, the owner thereof is king Dhritarashtra. Even this
thou shouldst tell him.^^ Let the king make gifts unto the
Brahmanas Let him spend as largely as he likes. Let him
!

free himself from the debt he owes to his sons and well-
wishers.^^ Let him be told besides, monarch, this very
body of mine is at thy disposal, and all the wealth I have!
Know this, and let there be no doubt in this.
— '
"^*

Section XIIL

Vai(jampayana said,
— "Thus addressed by king Yudhish-
thira, Vidura, that foremost of all intelligent persons, return-
ed to Dhritarashtra and said unto him these words of grave
import.^
—
'I at first reported thy message to king Yudhish-
thira. Reflecting on thy words, Yudhishthira of great splend-
our applauded them highly.^ Vibhatsu also, of great energy,
places all his mansions, with all the wealth therein, as also
his very life-breaths, at thy disposal.^ Thy son, king Yu-
dhishthira, too, offers thee, royal sage, his kingdom and
life-breaths and wealth and all else that belongs to him.*
Bhima, however, of mighty-arms,
all his innu- recollecting
merable sorrows, has with difficulty given his consent, breath-
ing many heavy sighs.^ That mighty-armed hero, O monarch,
was solicited by the righteous king as also by Vibhatsu, and
induced to assume relations of cordiality towards thee.® King
Yudhishthira the just has prayed thee not to give way to
dissatisfaction for the improper conduct which Bhima has dis-
played at the recollection of former hostilities.^ —This is gone-
rally the behaviour of Kshatriyas in battle, king, and this
Vrikodara is devoted to battle and the practices of Kshatriyas.*
Both myself and Arjuna, king, repeatedly beg thee for
pardoning Vrikodara. Be gracious unto us. Thou art our lord.

[ 5 ]
 —
84 MAHABHARATA. ]Ap'amav(isa

Whatever wealth we have thou mayst give away as thou

likest, ruler of Earth ! Thou, O Bharata, art the master of
this kingdom and of all lives in it i"'**' Let the foremost one
of Kuru's race give away, for the obsequial rites of his sons,

all those foremost of gifts which should be given to the Brah-

manas. Indeed, lethim make those gifts unto persons of the
regenerate order, taking away from our mansions jewels and
gems, and kine, and slaves both male and female, and goats
and sheep. Let gifts be made unto also those that are poor or
sightless or in great distress, selecting the objects of his charity

as he likes.""-'' Let, Vidura, large pavilions be constructed,

rich with food and drink of diverse tastes collected in profu-

sion. Let reservoirs of water be constructed for enabling kine

to drink, and let other works of merit be accomplished !^^

Even these were the words said unto me by the king as also by

Pritha's son Dhananjaya. It behooveth thee to say what

should be done next.'^* After Vidura had said these words,

O Janamejaya, Dhritarashtra expressed his satisfaction at
them and set his heart upon making large presents on the day

offull moon in the month of Kartika.""

Section XIV.
—
Vai^ampayana said, " Thus addressed by Vidura, king
Dhritarashtra became highly pleased, monarch, with the act

of Yudhishthira and Jishnu.^ Inviting then, after proper

examination, thousands of deserving Brahmanas and superior

Rishis, for the sake of Bhishma, as also of his sons and friends,''

and causing a large quantity of food and drink to be prepared,

and cars and other vehicles and clothes, and gold and jewels
and gems, and slaves both male and female, and goats and

sheep, and blankets and costly articles to be collected,^ and

villages and fields, and other kinds of wealth to be kept ready,

as also elephants and steeds decked with ornaments, and many

beautiful maidens who were the best of their sex,^ that fore-
most of kings gave them away for the advancement of the
dead, naming each of them in due order as the gifts were
made. Naming Drona, and Bhishma, and Somadatta, and
Parva.] acramavasika parva^ .
35

Valhika,^ and king Duryodhana, and each one of his other

sons, and all his well-wishers with Jayadratha numbering first,

those gifts were made in due order.^ With the approval of

Yudhishthira, that Craddha-sacrifice became characterised by

large gifts of wealth and profuse presents of jewels and gems
and other kinds of treasured Tellers and scribes on thafe

occasion, under the orders of Yudhishthira, ceaselessly asked

the old king,^ —
Do thou command, monarch, what giffca
should be made to these. All things are ready here !
—As soon
as the king spoke, they gave away what he directed.*^ Unto
him that was to receive a hundred, a
thousand was given, and
unto him that was to receive a thousand was given ten thou-
sand, at the command of the royal son of Kunti.f^*' Like the
clouds vivifying the crops with their downpours, that royal
cloud gratified the Brahmanas by downpours of wealth.^*
After all those gifts had been distributed, the king, thou of
great intelligence, then deluged the assembled guests of all

the four orders with repeated surges of food and drink of

diverse tastes.^^ Verily, the Dhritarashtra-ocean, swelling^
high, with jewels and gems for its waters, rich with the villages
and fields and other foremost of gifts constituting its verdanfe
islands, heaps of diverse kinds of precious articles for its rick
caves, elephants and steeds for its alligators and whirlpools, the
sound of Mridangas for its deep roars, and clothes and wealth
and precious stones for its waves, deluged the Earth."'^* It
was even in this way, king, that that monarch made gifts
for the advancement in the other world of his sons and grand-
sons and Pitris as also of himself and Gandhari.^ At last

* The usual way in which gifts are raade at the present day on occa-
sions of Craddhas and marriages or other auspicious rites very nearly
resembles what is described here. Instead of dedicating: each gift with
mantras and water and making it over to the receiver, all the articles
in a heap are dedicated with the aid of mantras. The guests are
then assembled, and are called up individually. The Adhyaksha oi*
superintendent, according to a list prepared, names the gifts to be made
to the guest called up. The tellers actually make them over, the scribes
noting them down. —T.
t Each gift that was indicated by Dhritarashtra was multiplied tere
times at the command of Yudhishthira.— T.
36 MAHABHARATA. [Acramavasd

when he became tired with the task of making gifts in such

profusion, that great Gift-sacrifice came to an end." Even

thus did that king of Kuru's race perform his Gift- sacrifice.
Actors and mimes continually danced and sang on the occasion
and contributed to the merriment of all the guests. Food and
drink of diverse tastes were given away in large quantities."

Making gifts in this way for ten days, the royal son of Am-
vika, O chief of Bharata's race, became freed from the debts

he owed to his sons and grandsons."*^

Section XV.

Vaigampayana said,—" The royal son of Amvika, viz.,

Dhritarashtra, having settled the hour of his departure for the

woods, summoned those heroes, the Pandavas,^ Possessed of
great intelligence, the old monarch, with Gandhari, duly ac-
costed those princes. Having caused the minor rites to be

performed, by Brahmanas conversant with the Vedas, on that

day which was the day of full moon in the month of Kar-

tika,^ he caused the fire which he worshipped daily to be taken

up. Leaving his usual robes he wore deer-skins and barks, and
accompanied by his daughters-in-law, he set out of his man-
sion.* When the royal son of Vichitraviryya thus set out, a
loud wail was uttered by the Pandava and the
Kaurava ladies

as also by other women belonging

to the Kaurava race.'* The
worshipped the mansion in which he had lived with fried
king
paddy and excellent flowers of diverse kinds. He also honour-

ed all his servants with gifts of wealth,

and then leaving that
set out on his journey .« Then, son, king Yudhish-
abod9
thira, trembling all over, with utterance choked by tears,

words in a loud voice, viz.,—'0 righteous mon-

said these
arch, where dost thou go?'— and fell down in a swoon.«
repeatedly. That
Arjuna, burning with great grief, sighed
that he should
foremost of Bharata princes, telling Yudhishthira
not behave in that manner, stood cheerlessly
and with heart
the heroic Phalguna, the
plunged into distress.^ Vrikodara,
by
two sons of Madri, Vidura, Sanjaya, Dhritarfishtra's son
his Vai9ya wife, and Kripa, and Dhaumya,
and other Brah-
Parva.] acramavasika parva. 37

manas, all followed the old monarch, with voices choked in

grief.® Kunti walked ahead, bearing on her shoulders the
hand of Gandhari who walked with her bandaged eyes. King
Dhritarashtra walked confidently behind Gandhari, placing his
hand on her shoulder,*^ Drupada's daughter Krishna, she of
the Sattwata race, Uttara the daughter-in-law of the Kau-
ravas, who had recently become a mother, Chitrangada, and
other ladies of the royal household, all proceeded with the old
monarch.^^ The wail they uttered on that occasion, king,
from grief, resembled the loud lamentations of a swarm of
she-ospreys. Then the wives of the citizens, — Brahman as and
Kshatriyas and Vaigyas and Cudras, — also came out into the
streets from every At Dhritarashtra's departure, O
side.^^

king, all the citizens of Hastinapore became as distressed as

they had been, O monarch, when they had witnessed the de-
parture of the Pandavas in former days after their defeat at
the match at dice.*^ Ladies that had never seen the sun or
the moon, came out into the streets on that occasion, in great
grief, when king Dhritarashtra proceeded towards the great

forest."^3

Section XVI.
VaiQampayana said,
—"Great was the uproar, at that time,
king, of both men and women standing on the terraces of
mansions or on the Earth.* Possessed of great intelligence,
the old king, with joined hands, and trembling with weakness,
proceeded with difficulty along the principal street which was
crowded with persons of both sexes.^ He left the city called
after the elephant by the principal gate, and then repeatedly
bade that crowd of people to return to their homes.^ Vidura
had set his heart on going to the forest along with the king.
The Suta Sanjaya also, the son of Gavalgani, the chief minis-
ter of Dhritarashtra, was of the same heart.* King Dhrita-

* As Dhritarashtra was blind, his queen Gandhari, whose devotion

to her lord was very great, had, from the days of her marriage, kept
her eyes bandaged, refusing to look on the world which her lord could
not see. —T.
 38 MAHABHARATA. [A^ramavdsci

rashtra, however, caused Kripa and the mighty car-warrior

Yuyutsu to refrain from following him. He made them over
into Yudhishthira's hands.^ After the citizens had ceased
following the monarch, king Yudhishthira, with the ladies of
his household, prepared to stop, at the command of Dhrita-
rashtra.* Seeing that his mother Kunti was desirous of retir-

ing into the woods, the king said unto her,

— 'I shall follow the

old monarch. Do thou desist !^ It behooveth thee, queen,

to return to the city, accompanied by these thy daughters-in-
law ! This monarch proceeds to the woods, firmly resolved to
practice penances !'^
Though king Yudhishthira said these
words unto her, with his eyes bathed in tears, Kunti, how-
ever, without answering him, continued to proceed, catching
hold of Gandhari.^
"Kunti said,
—'0 king, never show any disregard for Saha-
deva. He is very much attached to me, monarch, and to
thee also always l^^ Thou shouldst always bear in mind Kama
who never retreated from battle. Through my folly that hero
has been slain in the field of battle.^^ Surely, my son, this
heart of mine is made of steel, since it does not break into a
hundred pieces at not seeing that child born of Surya.^^
When such has been the case, chastiser of foes, what can
I now do ? I am very much to blame for not having pro-
claimed the truth about the birth of Surya's child.^^ O crusher
of foes, I hope thou wilt, with all thy brothers, make excel-
lent gifts for the sake of that son of Surya.^* mower of
foes, thou shouldst always do what is agreeable to Draupadi.
Thou shouldst look after Bhimasena and Arjnna and Nakula
and Sahadeva. The burthens of the Kuru race have now
fallen on thee, king !^^ I shall live in the woods with Gan-
dhari, besmearing my body with filth, engaged in the perform-
ance of penances, and devoted to the service of my father-in-
law and mother-in-law !'
"*^^

* Nilakantha explains that as Dliritarashtra is Pandu's elder brother,

therefore, Kunti regards him as Pandu's father. Queen Gandhari there-
fore, is Kunti's m©ther-iu-lawt The eldest brother is looked upon as a
father.— T.
Farva.] acramavasika parva. 89

VaiQampayana continued, — " Thus addressed by her, the

righteous-souled Yudhishthira, with passions under complete

control, became, with all his brothers, plunged into great dis-
tress. Endued with great intelligence, the king said not a
word.^^ Having reflected for a little while, king Yudhishthira
the just, cheerless and plunged in anxiety and sorrow, ad-
dressed his mother, saying,^^ — 'What, indeed, is this purpose
of thine ? It behooves thee not to accomplish it. I can never
grant thee permission ! It behoves thee to show us compas-
sion !^^ Formerly, when we were about to set out of Hastina-

pore for the woods, thou of agreeable features, it was thou

who, reciting to us the story of Vidula's instructions to her
son, excited us to exertion. It behoves thee not to abandon
us now '^'^
Having slain the kings of Earth, I have won
sovereignty, guided by thy words of wisdom communicated
through Vasudeva.^^ Where now is that understanding of
thine about which I had heard from Vasudeva ? Dost thou
wish now to fall away from those Kshatriya practices about
which thou hadst instructed us 1^^ Abandoning ourselves, this

kingdom, and this daughter-in-law of thine who is possessed

of great fame, how wilt thou live in the inaccessible woods ?

Do thou relent !'"^

Kunti, with tears in her eyes, heard these
words of her son, but continued to proceed on her way. Then
Bhima addressed her, saying,^* —'When, Kunti, sovereignty
has been won, and when the time has come for thee to enjoy
that sovereignty thus acquired by thy children, when the
duties of royalty await discharge by thee, whence has this
desire got hold of thy mind ?^^ Why then didst thou cause
us to exterminate the Earth ? For what reason wouldst thou
leave all and wish to take up thy abode in the woods ?^^ We
were born in the woods. Why then didst thou bring us from
the woods while we were children ? Behold, the two sons of
Madri are overwhelmed with sorrow and grief I" Relent,
mother ! thou of great fame, do not go into the woods now !

Do thou enjoy that prosperity Avhich, acquired by might, has

become Yudhishthira's today !'^^
Firmly resolved to retire

into the woods, Kunti disregarded these lamentations of her

sons.*^ Then Draupadi with a cheerless face, accompanied by
40 MAHABHARATA. [A^rainavdsa

Subhadra, followed her weeping mother-in-law who was jour-

neying on from desire of going into the woods.^** Possessed of
great wisdom and firmly resolved on retirement from the world,
the blessed dame walked on, frequently looking at her weeping
children.^^ The Pandavas, with all their wives and servitors,
continued to follow her, Restrainii g then her tears, she ad-
"^^
dressed her children in these words.'

Section XVII.

"Kunti said,
— 'It is even so, mighty-armed son of Pandu,
as thou say est ! Ye kings, formerly when ye were cheerless,

it was even in this way that I excited you all.^ Yes, seeing

that your kingdom was wrested from you by a match at dice,

seeing that you all fell from happiness, seeing that you were
domineered over by kinsmen, I instilled courage and high
thoughts into your minds'.^ Ye foremost of men, I encourag-
ed you in order that they that were the sons of Pandu might
not be lost, in order that their fame might not be lost !^ You
are all equal to Indra ! Your prowess resembles that of the very

gods. In order that you might not live, watching the faces of

others, I acted in that way !** I instilled courage into thy

heart in order that thou who art the foremost of all righteous
persons, who art equal to Vasava, might not again go into
the woods and live in misery !^ I instilled courage into your
hearts in order that this Bhima who is possessed of the strength
and whose prowess and manliness
of ten thousand elephants
are widely known, might not sink into insignificance and

ruin.^ I instilled courage into vour hearts in order that this

Vijaya, who was born after Bhimasena, and who is equal unto
Vasava himself, might not be cheerless.^ I instilled courage
into your hearts in order that Nakula and Sahadeva, who are
always devoted to their seniors, may not be weakened and
rendered cheerless by hunger.^ I acted in that way in order
that this lady of well-developed proportions and of large ex-
pensive eyes might not endure the wrongs inflicted on her in

* To live watching the faces of others is to livf in dependance on

others.— T.
Parva.] acramayasika parya. 41

the public hall without being avenged." In the very sight of

you all, O Bhima, trembling all over like a plantain plant,
during the period of her functional illness, and after she had
been won at dice,^*' Dus^asana, through folly, dragged her as
if she were a slave All this was known
! to me. Indeed, the
race of Pandu had been subjugated (by foes) The Kurus,
!^^

viz., my father-in-law and others, were cheerless when she,

desirous of a protector, uttered loud lamentations like a she-
osprey.^* When she was dragged by het fair locks 1t)y the
sinful Dus^asana v/ithout was deprived of
little intelligence, I

my senses, O king.^^ Know, that for enhancing your energy,

I instilled that courage into your hearts by reciting the worda
of Vidula, my sons !^* I instilled courage into your hearts,
O my sons, in order that the race of Pandu, represented by
my children, might not be lost l^^ The sons and grandsons of
that person who brings a race to infamy never suceeed in at-
taining to the regions of the righteous. Verily, the ancestors
of the Kaurava race were in danger of losing those regions of
felicity which had become theirs !** As regards myself, O my
sons, I have, before this, enjoyed the great fruits of that sover-
eignty which my husband had acquired. I have made large
gifts. I have duly drunk the Soma juice in sacrifice.*^^ It
was not for my own sake that I had urged Vasudeva with the
stirring words of Vidula. It was for your sake that I had
called upon you to follow that advice.^^ O my sons, I do not
desire the fruits of that sovereignty which has been won by my
children. O thou of great puissance, I wish to attain, by my
penances, to those regions of felicity which have been acquired
by my husband.^^ By rendering obedient service to my father-
in-law and mother-in-law both of whom wish to take up their
abode in the woods, and by penances, I desire, O Yudhish-
thira, to waste my body.^^ Do thou cease to follow me, O
foremost one of Kuru's race, along with Bhima and others.

* It has been pointed out before that 'mahadana' means gifts of such
things as elephants, horses, cars and other vehicles, boats, &c. The
giver wins great merit by making them, but the receiver incurs demerit
by acceptance, unless he happens to be a person of exceptional energy.
To this day, acceptors of such gifts are looked upon as fallen men. —T.
[ 6 ]
4i2 MAHABHARATA. [Agvamavcisa

Let thy understanding be always devoted to righteousness!

"^^
Let thy mind be always great !'

Section XVIII.

Vai^ampayana said.
—"Hearing these words of Kunti, the
sinless Pandavas, O best of kings, became ashamed. They,
therefore, desisted, along with the princess of Panchala, from

following her.*^ Beholding Kunti resolved to go into the

woods, the ladies of the Panda va household uttered loud
lamentations.^ The Pandavas then circumambulated the king
and saluted him duly. They ceased to follow further, having
failed to persuade Pritha to return.^ Then Amvikas son of
great energy, viz., Dhritarashtra, addressing Gandhari and
Vidura and supporting himself on them, said,*
— 'Let the royal

mother of Yudhishthira cease to go with us ! What Yudhish-

thira has said is all very true.^ Abandoning this high pros-
perity of her sons, abandoning those high fruits that may be

hers, why should she go into the inaccessible woods, leaving

her children like a person of little intelligence ?* Living in
the enjoyment of sovereignty, she is capable of practising pen-

ances and observing the high vow of gifts. Let her, therefore,
listen to my words.^ O Gandhari, I have been much gratified
with the services rendered to me by this daughter-in-law of
mine. Conversant as thou art with all duties, it behooveth
•thee to command her return.'^ Thus addressed by her lord,
•the daughter of Suvala repeated unto Kunti all those words of
the old king and added her own words of grave import.^ She,
however, failed to cause Kunti to desist inasmuch as that
chaste lady, devoted to righteousness, had firmly set her heart
upon a residence in the woods.^** The Kuru ladies, under-
standing how firm her resolution was regarding her retirement
into the woods, and seeing that those foremost ones of Kuru's
race {viz., their own lords), had ceased to follow her, set up a
loud wail of lamentation.^^ A.fter all the sons of Pritha and

* The words that Kunti spoke were just. The oppositiou her sona
•offered was unreasonable. Hence, their shame. — X*
Parva.] acramavasika parva^ 43

all the ladies had retraced their steps, king Yudhishthira of

great wisdom continued his journey to the woods.^^ The Pan-
davas, exceedingly cheerless and afflicted with grief and sorrow
accompanied by their wives, returned to the city, on their
cars.^* At that time the city of Hastinapura, with its entire

population of men, both old and young, and women, became

cheerless and plunged into sorrow. No festivals of rejoicing

were observed." Afflicted with grif, the Panda vas were with-
out any energy. Deserted by Kunti, they were deeply afflict-

ed with grief, like calves destitute of their dams.^^ Dhrita-

rashtra reached that day a place far removed from the city.

The puissant monarch arrived at last on the banks of the

Bhagirathi and took rest there for the night." Brahmanas
conversant with the Vedas duly ignited their sacred fires in
that retreat of ascetics. Surrounded by those foremost of
Brahmanas, those sacred fires blazed forth in beauty. The
sacred fire of the old king was also ignited." Sitting near
his own fire, he poured libations on it according to due rites,

and then worshipped the thousand-rayed sun as he was on the

point of setting.^^ Then Vidura and Sanjaya made a bed for
the king by spreading some blades of Ku9a grass. Near the
bed of that Kuru hero they made another for Gandhari.^^ In
close proximity to Gandhari, Yudhishthira's mother Kunti,
observant of excellent vows, happily laid herself down.*®
Within hearing distance of those three, slept Vidura and
others. The Yajaka Brahmanas and other followers of the
king laid themselves down on their respective beds."^ The
foremost ofBrahmanas that were there chaunted aloud many
sacred hymns. The sacrificial fires blazed forth all around.
That night, therefore*, seemed as delightful to them as a Brah-
mi night.*"^ When the night passed away, they all arose from

their beds and went through their morning acts. Pouring

libations then on the sacred fire, they continued their journey.^®
Their first day's experience of the forest proved very painful
to them of grieving hearts, — them who were grieved by the

* 'Brahmi night' implies a night in course of which sacred hymns are

sung, — T.
41 MAHABHARATA. [Acrctmavasa

inhabitants of both the city and the provinces of the Kuru

kingdom.'""*

Section XIX.

Vaigarapayana said,
—"Following the advice of Vidura, the

king took up his abode on the banks of the Bhagirathi which

were sacred and deserved to be peopled with the righteous.^
There many Brahmanas who had taken up their abode in the
woods, as alsomany Kshatriyas and Vai9ya3 and Cudras,
came to see the old monarch.* Sitting in their midst, he

gladdened them all by his words. Having duly worshipped

the Brahmanas with their disciples, he dismissed them all.*

As evening came, the king, and Gandhari of great fame, both

descended into the stream of the Bhagirathi and duly per-
formed their ablutions for purifying themselves.* The king
and the queen, and Vidura and others, Bharata, having
bathed in the sacred stream, performed the usual rites of reli-
gion.^ After the king had purified himself by a bath, the
daughter of Kuntibhoja led him, who Avas to her as her father-
in-law, gently led both him and Gandhari from the water into
the dry bank.* The Yajakas had made a sacrificial altar there
for the king. Devoted to truth, the latter poured libations then

on the fire.'^ From the banks of the Bhagirathi the old king,
with his followers, observant of vows and with senses restrained,
then proceeded to Kurukshetra.® Possessed of great intelli-

gence, the king arrived at the retreat of the royal sage Cata-
yupa of great wisdom and had an interview with him." Cata-
yupa, O scorcher of foes, had been the great king of the
Kekayas. Having made over the sovereignty of his kingdom
to his son he had come into the woods.^° Catayupa, received
king Dhritarashtra with due rites. Accompanied by him, the
latter proceeded to the retreat of Vyasa.*^ Arrived at Vyasa's
retreat, the delighter of the Kurus received his initiation into

the forest mode of life. Returning he took up his abode in

the retreat of Catayupa.^" The high-souled Catayupa instruct-

ed Dhritarashtra in all the rites of the forest mode, at the

command of Vyasa." In this way the high-souled Dhrita-
Parva.] acramavasika parva. 45

rashtra set himself to the practice of penances, and all his

followers also to the same course of conduct.** Queen Gan-

dhari also, monarch, along with Kunti, assumed barks of
treesand deer-skins for her robe, and set herself to the observ-
ance of the same vows as her lord." Restraining their senses
in thought, words, and deeds, as well as by eye, they began
to practise severe austerities." Divested of all stupefaction of
mind, king Dhritarashtra began to practise vows and penances
like a great Rishi, reducing his body to skin and bones, for his

flesh was all dried up, bearing matted locks on head, and his
person clad in barks and skins.*^ Vidura, conversant with the
true interpretations of righteousness, and endued with great
intelligence, as also Sanjaya, waited upon the old king with
his wife. Both of them with souls under subjection, Vidura
and Sanjaya also reduced themselves, and wore barks and
rags.""
'n-

Section XX.
—
Vai9ampayana said, "Those foremost of ascetics, viz. Na-
rada and Parvata and Devala of austere penances, came there
to see king Dhrisarashtra.* The Island-born Vyasa with all
his disciples, and other persons endued with great wisdom and
crowned with ascetic success, and the royal sage Catayupa of
advanced years and possessed of great merit, also came.^ Kunti
worshipped them with due rites, O king All those ascetics
!

were highly gratified with the worship offered to them.* Those

great Rishis gladdened the high-souled king Dhritarashtra with
discourses on religion and righteousness.* At the conclusion of
their converse, the celestial Rishi Narada, beholding all things
as objects of direct perception, said the following words.^
"Narada said,
— 'There was a ruler of the Kekayas, possess-
ed of great prosperity and perfectly fearless. His name was
Sahasrachitya and he was the grandfather of this Catayupa.'
Resining his kingdom to his eldest son endued with a large
measure of righteousness, the virtuous king Sahasrachitya re-

tired into the woods.' Reaching the other end of blazing

penances, that lord of Earth, endued with great splendour,
46 MAHABHARATA. [Avramavasd

attained to the region of Purandara where he continued to

live in his company.' On many occasions, while visiting the
region of Indra, king, I saw that monarch, whose sins had
all been burnt off by penances, residing in Indra's abode.^
After the same manner, king Cailalaya, the grandfather of
Bhagadatta, attained to the region of Indra by the power
alone of his penances.*° There was another king, O monarch,
of the name of Prishadhra who resembled the wielder of the
thunder-bolt himself. That king also, by his penances pro-
ceeded from the Earth to Heaven.^* In this very forest, O
king, that lord of Earth, viz., Purukutsa, the son of Mandha-
tri, attained to high success.^^ That foremost of rivers, viz.,
Narraada, became the consort of that king. Having undergone
penances in this very forest, that ruler of Earth proceeded to
Heaven." There was another king, highly righteous, of the
name of Ca^aloman. He too underwent severe austerities in
this forest and then ascended to Heaven.^* Thou also, O
monarch, having arrived at this forest, shalt, through the grace
of the Ishnd-born, attain to a goal that is very high and that
is diflficult of attainment.^^ Thou also, O foremost of kings,
at the end of thy penances, become endued with great pros-
perity and, accompanied by Gandhari, attain to the goal
reached by those high-souled ones.'^ Dwelling in the presence
of the slayer of Vala, Pandu thinks of thee always. He will,

O monarch, certainly assist thee in the attainment of pros-

perity." Through serving thee and Gandhari, this daughter-
in law of thine, possessed of great fame, will attain to residence
with her husband in the other world. ^® She is the mother of
Yudhishthira who is the eternal Dharma. We behold all this,

O king, with our spiritual vision.^® Vidura will enter into the

high souled Yudhisthira. Sanjaya also, through meditation,

will ascend from this world into Heaven.' "^^
Vaicampayana continued, — " That high-souled chief of
Kuru's race, possessed of learning, having, with his wife, heard
these words of Narada, praisedthem and worshipped Narada
with unprecedented honours.'^ The conclave of Brahmanas
there present became filled with great jo}-, and desirous of
gladdening king Dhritarastra, monarch, themselves wor-
Parva.] acra.mavasika parva. 47

shipped Narada with profound regards.^^ Those foremost of

jegenerate persons also praised the words of Narada. Then
the royal sage Catayupa, addressing Narada, said,^^
—'Thy
holy self hath enhanced the devotion of the Kuru king, of all
those people here, and of myself also, thou of great splend-
our !^* I have, however, the wish to ask thee something.
Listen to me as I say it. It has reference to king Dhrita-
rashtra, O celestial Rishi, that art worshipped by all the
worlds !^^ Thou art acquainted with the truth of every affair.
Endued with celestial sight, thou beholdest, regenerate
Rishi, what the diverse goals are 6f human Thou
beings.'^*

hast said what the goal has been of the kings mentioned by
thee, viz., association with the chief of the celestials. Thou
hast not, however, great Rishi, declared what those regions
are that will be acquired by this king !^^ puissant one, I
wish to hear from thee what region will be acquired by the
royal Dhritarashtra. It behooveth thee to tell me truly the kind
of region that will be his and the time when he will attain to

it !'^^ Thus addressed by him, Narada of celestial sight and

endued with austere penances, said in the midst of the as-
sembly these words highly agreeable to the minds of all.^*

"Narada said,
— 'Repairing at my will to the mansion of
Cakra, I have seen Cakra the lord of Cachi ; and there, O
royal sage, I have beheld king Pandu.^" There a talk arose,
O monarch, regarding this Dhritarashtra and those highly
austere penances which he is performing.'*^ There I heard
from the lips of Cakra himself that there are three years yet
of the period of life allotted to this king.^-^ After that, king
Dhritarashtra, accompanied by his wife Gandhari, will go to
the regions of Kuvera and be hit,'hly honoured by that king
of kings. He will go there on a car moving at his will, his

person adorned with celestial ornaments.^^ He is the son of

a Rishi ; he is highly blessed; he has burnt all his sins by

his penances. Endued with a righteous soul, he will rove

at will through the regions of the deities, the Gandharvas,

and the Rakshasis, That about which thou hast enquired is

a mystery of the gods. Through my affection for you, I have

declared this high truth. ^*"^^ Ye all are possesocd of the
48 MAOABHARATA. [Agramavasei

wealth of Crutia and have consumed all your sins by your

"'*
penances !'

Vaicjampayana continued,
— "Heaving these sweet words of
the celestial Rishi, all the persons there assembled, as also
king Dhritarashtra, became greatly cheered and highly pleas-
ed.^'' Having cheered Dhritarashtra of great wisdom with
such talk, they left the spot, wending away by the path that
belongs to those who are crowned with success."^®

Section XXI.

Vai^ampayana said,
— "Upon the retirement of the chief of
the Kurus into the forest, the Pandavas, O king, afflicted
besides by grief on account of their mother, became very
cheerless.* The citizens also of Hastinapura were possessed by
deep sorrow. The Brahmanas always talked of the old king.^
*How, indeed, will the king, who has become old, live in the

solitary woods ? How will the highly blessed Gandhari, and

Pritha, the daughter of Kuntibhoja, live there ?^ The royal
sage has always lived in the enjoyment of every comfort.
He will certainly be very miserable. Arrived in the deep
woods, what is now the condition of that personage of royal
descent, who is, again, bereft of vision ?* Difficult is the feat
that Kunti has achieved by separating herself from her sons.
Alas, casting ofif kingly prosperity, she chose a life in tho
woods !^ What, again, is the condition of Vidura who is

always devoted to the service of his elder brother ? How also

is the intelligent son of Gavalgani who is so faithful to the

food given him by his master?'® Verily, the citizens, includ-

ing those of even nonage, meeting together, asked one another

these questions.^ The Pandavas also, exceedingly afflicted
with grief, sorrowed for their old mother, and could not live
in their city long.® Thinking also of their old sire, the king,
who had lost all his children, and the highly blessed Gandhari,

and Vidura of great intelligence, they failed to enjoy peace of

mind.® They had no pleasure in sovereignty, nor iu women,
nor in the study of the Vedas.*° Despair penetrated their
souls as they thought of the old king and as they repeatedly
Parva.] acramavasika PARYAi 49

reflected on that terrible slaughter of kinsmen." Indeed,

thinking of the slaughter of the youthful Abhimanyu on the
field of battle, of the mighty -armed Kama who never retreat-
ed from the fray, of the sons of Draupadi, and of other friends
of theirs, those heroes became exceedingly cheerless.^""^^ They
failed to obtain peace of mind upon repeatedly reflecting

that the Earth had become divested of both her heroes and
her wealth.^* Draupadi had lost all her children, and the
beautiful Subhadra also had become childless. They too were
of cheerless hearts and grieved exceedingly.^^ Beholding, how-
ever, the son of Virata's daughter, viz., thy sire Parikshit,
thy grandsires somehow held their life- breaths."**

Section XXII.

Vai^ampayana said,
— "Those foremost of men, the heroic
Pandavas, —those delighters of their mother — became exceed-
ingly afflicted with grief.* They Avho had formerly been always
engaged in kingly offices, did not at that time attend to those
acts at all in their capital.^ Afflicted with deep grief, they
failed to derive pleasure from anything. If any body accosted
them, they never honoured him with an answer.^ Although
those irresistible heroes were in gravity like the ocean, yet
they were now deprived of their knowledge and their very
senses by the grief they felt.* Thinking of their mother, the
sons of Pandu were filled with anxiety as to how their ema-
ciated mother was serving the old couple.^ 'How, indeed, is

that king, whose sons have all been slain and who is without
refuge, living alone, with only his wife, in the woods that are
the haunt of beasts of prey ?* Alas, how does that highly
blessed queen, Gandhari, whose dear ones have all been slain,

follow her blind lord in the solitary Even such was woods V
the anxiety manifested by the Pandavas when they talked
with one another. They then .set their hearts upon seeing the
king in his forest retreat.* Then Sahadeva, bowing down to
—
the king, said, 'I have understood thy heart to be set upon
seeing our sire !' From my respect for thee, however, I could
not speedily open my mouth on the subject of our journey to

[ 7 j
50 iXfAHABHARATA!- [Ap'amav(isa

the woods. The time for that sojourn is now come.'" By good
luck I shall see Kunti living in the observance of penances,

with matted locks on her head, practising severe austerities,

and emaciated with sleeping on blades of Ku9a and Kaga !**

She was brought up in palaces and mansions, and nursed in
«^very comfort and luxury. Alas, when shall I see my mother
and plunged into exceeding misery ?^^
who i=? now toil-worn
Without doubt, O chief of Bharata's race, the ends of mortals

are exceedingly uncertain, since Kunti, who is a princess by

birth, is now living in misery in the woods !'^^ Hearing these
words of Sahadeva, queen Draupadi, that foremost of all
women, duly honouring the king said, with proper saluta-
^iQ^gii — 'Alas, when shall I see queen Pritha, if, indeed, she

be yet alive 1 I shall consider my life as not passed in vain if

I succeed in beholding her once more, king !^^ Let this sort
•of understanding be ever stable in thee ! Let thy mind always
take a pleasure in such righteousness as is involved, king
1^®
of kings, in thy desire of bestowing such a high boon on us
Know, O king, that all these ladi«s of thy house are staying

with their feet raised for the journey, from desire of beholding
Kunti, and Gandhari, and my father-in-law.'" Thus address-
ed by queen Draupadi, the king, chief of Bharata's race,

summoned all the leaders of his forces to his presence and told
them,^®
—'Cause my army, teeming with cars and elephants,
to march out. I shall behold king Dhritarashtra who is now
living in the woods
!'^*
Unto those that supervised the con-
cerns of the ladies, the king gave the order,
—'Let diverse kinds
of conveyances be properly equipt, and all my closed litters

that count by thousands !-° Let carriages and granaries, and

wardrobes, and treasuries, be equipt and ordered out, and let

mechanics have the command to march out. Let men in

charge of treasuries go out on the way leading to the ascetic

retreats on Kurukshetra.^* Whoever amongst the citizens

wishes to see the king is allowed to do so without any restric-

tion. Let him proceed, properly protected."^ Let cooks and

{superintendents of kitchens, and the whole culinary establish-
ment, and diverse kinds of edibles and viands, be ordered to
he borne out on carta and conveyances.^^ Let it be proclaimed
Farva.] acramavasika parvaI .'51

that we march out tomorrow. Indeed, let no delay occur (in

carrying out the arrangements). Let pavilions and resting
houses of diverse kinds be erected on the way !'^* Even these
were the commands which the eldest son of Pandu gave, with
his brothers. When morning came, O monarch, the king set
out, with a large train of women and old men.'^^ Going ou*
of his city, king Yudhishthira waited five days for such citi-

zens as might accompany him, and then proceeded towards

the forest."^*

Section XXIII.

Vaigampayana said,
—"That foremost one of Bharata's race,
then ordered his troops, which were protected by heroes that
were headed by Arjuna and that resembled the very guardians
of the universe, to march out.^ Instantly, a loud clamour arose
consisting of the words — Equip, Equip !
— of horse-men, O
Bharata, engaged in equiping and arraying their steeds.*
Some proceeded on carriages and vehicles, some on horses of
great speed, and some on cars made of gold and endued with
the splendour of blazing fires.* Some proceeded on mighty
elephants, and some on camels, O king. Some proceeded on
foot, that belonged to that class of combatants which is armed
with tiger-like claws.** The citizens and inhabitants of the
provinces, desirous of seeing Dhritarashtra, followed the king
on diverse kinds of conveyances.^ The preceptor Kripa also,
of Gotama's race, that great leader of forces, taking all the
forces with him, proceeded, at the command of the king, to-
wards the old monarch's retreat.® The Kuru king Yudhish-
thira, that perpetuater of Kuru's race, surrounded by a large
number of Brahraanas, his praises sung by a large band of
Sutas and Magadhas and bards, and with a white umbrella
held over his head, and encompassed around by a large number
of cars, set out on his journey .^"^ Vrikodara, the son of the
Wind-god, proceeded on an elephant as gigantic as a hill, equipt

* 'Nakharaprasa-yodhinah,' Nilakantha explains, are those combat-

ants who are armed with tiger-like claws made of iron and tied to their
waists. — T,
52 MAHABHARATA. [Aframavdsa

with strung bow and machines and weapons of attack ai)d

defence.® The twin sons of Madri proceeded on two fleet

steeds, well cased in mail, well protected, and equipt with

banners.^^ Arjuna of mighty energy, with senses under con-
trol, proceeded on an excellent car endued with solar effulgence
and unto which were equipt excellent steeds of white hue.'^*

The ladies of the royal household, headed by Draupadi, pro-

ceeded in closed litters protected by the superintendents of
women. They scattered copious showers of wealth as they
proceede.^.^' Teeming with cars and elephants and steeds, and
echoing with the blare of trumpets and the music of Vinris,
the Pandava host, monarch, blazed with great beauty.**
Those chiefs of Kuru's race proceeded slowly, resting by de-
lightful banks of rivers and lakes, O monarch." Yuyutsu of
mighty energy, and Dhaumya, the priest, at the command of
Yudhishthira, were engaged in protecting the city." By slow
inarches, king Yudhishthira reached Kurukghetra, and then,
crossing the Yamuna, that highly sacred river," he beheld
from a distance the retreat, O thou of Kuru's race, of the
royal sage of great wisdom and of Dhritarashtra.*^ Then all

the men became filled with joy and quickly entered the forest,

filling it with loud sounds of glee, chief of Bharata's race i""

Section XXIV.

Vai^ampayana said,
—"The Pandavas alighted, at a dis-

tance, from their cars and proceeded on foot to the retreat of

the king, bending themselves in humility.* All the combat-
ants also, and all the denizens of the kingdom, and the spouses
of the Kuru chiefs, followed them on foot.'' The Pandavas
then reached the sacred retreat of Dhritarashtra which abound-
ed with herds of deer and which was adorned with plantain
plants.' Many ascetics of rigid vows, filled with curiosity,
came there for beholding the Pandavas who had arrived at
the retreat.* The king, with tears in his eyes, asked them,
saying, —'Where has my eldest sire, the perpetuater of Kuru's
race, gone ?'^ They answered, O monarch, telling hira that
he had gone to the Yamuna for his ablutions, as also for fetch-
Farva.] acramavasika parva. 53

ing flowers and waters.® Proceeding quickly on foot along the

path pointed out by them, the Pandavas beheld all of them
from a distance/ Desirous of meeting with their sire they
walked with a rapid pace. Then Sahadeva ran with speed
towards the spot where Pritha was.^ Touching the feet of his

mother, he began to weep aloud. "With tears gushing down

her cheeks, she saw her darling child.^ Raising her son up
and embracing him with her arms, she informed Gandhari of
Sahadeva's arrival.^" Then seeing the king and Bhimasena
and Arjuna, and Nakula, Pritha endeavoured to advance
quickly towards them.^* She was walking in advance of
the childless old couple, and was dragging them forward.
The Pandavas, beholding her, fell down on the earth." The
puissant and high-souled monarch, endued with great in-
telligence, recognising them by their voices and also by touch,
comforted them one after another.^^ Shedding tears, those
high-souled princes, with due formalities, approached the old
king and Gandhari, as also their own mother.** Indeed, re-
gaining their senses, and once more comforted by their mother,
the Pandavas took away from the king and their aunt and
mother the jars full of water which they had been carrying, for
bearing them themselves.*® The ladies of those lions among
men, and all the women of the royal household, as also all the
inhabitants of the city and the provinces, then beheld the old
king." King Yudhishthira presented all those individuals one
after another to the old king, repeating their names and races,
and then himself worshipped his eldest sire with reverence.*'
Surrounded by them all, the old monarch, with eyes bathed
in tears of joy, regarded himself as once more staying in the
midst of the city called after the elephant " Saluted with
reverence by all his daughters-in-law headed by Krishna, king
Dhritarashtra, endued with great intelligence, with Gandhari
and Kunti, became filled with joy.*" He then reached his
forest- retreat that was applauded by Siddhas and Charanas,
and that then teemed with vast crowds of men all desirous of
beholding him, like the firmament teeming with innumerable
stars."2o
 [A^ramavasOi

Section XXV.
Vaigampayana said,
—"The king, chief of Bharata's race,,
with those foremost of men, viz., his brothers, who were all

possessed of eyes that resembled lotus-petals, took his seat in

the retreat of his eldest sire.* There sat around him many
bighly-blessed ascetics, hailing from diverse regions, from desire
of beholding the sons of that lord of Kuru's race, viz., the
Panda vas of wide chests.^ They knowsaid,
— 'We wish to
who amongst these is Yudhishthira, who are Bhima and
Arjuna, who the twins, and who is Draupadi of great fame.'^
Then the Suta, Sanjaya, in answer to their queries, pointed
out to them the Pandavas, naming each, and Draupadi too as-

also the other ladies of the Kuru household.*

"Sanjaya said,
—'This one that is as fair of complexion as.

•pure gold, that is endued with a body which looks like that of
a full-grown lion, that is possessed of a large aquiline nose, and
wide and expansive eyes that are, again, of a coppery hue, is
the Kuru king.^ This one, whose tread resembles that of an
infuriate elephant, whose complexion is as fair as that of heat-
ed gold, whose frame is of large and expansive proportions,
and whose arms are long and stout, is Vrikodara. Behold him
well The mighty bowman who sits besides him, of darkish,
!^

complexion and youthful frame, who resembles the leader of

an elephantine herd, whose shoulders are as high as those of a
lion, who walks like a sporting elephant, and whose eyes are as
expansive as the petals of a lotus, is the hero called Arjuna.''
Those two foremost of men, that are sitting beside Kunti, are
the twins, resembling Vishnu and Maheudra. In this whole
world of men, they have not their equals in beauty and
strength and excellence of conduct.*^ This lady, of eyes as.

expansive as lotus petals, who seems to have touched the

middle age of life, whose complexion resembles that of the
blue lotus, and who looks like a goddess of Heaven, is Krishna,
the embodied form of the goddess of prosperity.*^ She who
sits besides her, possessed of the complexion of pure gold, who

'Suradevata' is like 'karirringhati' or 'govalivardda.'— T,

Parva.] acbamavasika parva^ 55

looks like the embodied rays of the moon, in the midst of the
other ladies, is, ye foremost of regenerate ones, the sister of
that unrivalled hero who wields the discus.^" This other, as
fair as pure gold, is the daughter of the snake-chief and wife
of Arjuna* This other whose complexion is like that of pure
gold or like that of Madhuka flowers, is the princes Chitran-
gada.^^ This one, that is possessed of the complexion of an
assemblage of blue lotuses, is the sister of that monarch, that
lord of hosts, who used to always challenge Krishna. She is

the foremost wife of Vrikodara.*^ This is the daughter of the

king of Magadha who was known by the name of Jarasandha.
Possessed of the complexion of an assemblage of Champa kas.
She is the wife of the youngest son of Madravati.^^ Possessed
of a complexion darkish as that of the blue lotus, she who sits

there on the earth, and whose eyes are as expansive as lotus-

petals, is the wife of the eldest son of Madravati." This lady
whose complexion is as fair as that of heated gold and who sits

with her child on her lap, is the daughter of king Virata.

She is the wife of that Abhimanyu who, while divested of his
car, was slain by Drona and others fighting from their cars.f^^
These ladies, the hair on whose heads shows not the parted
line, and who are clad in white, are the widows of the slain

sons of Dhritarashtra. They are the daughters-in-law of this

old king, the wives of his hundred sons, now deprived of both
their husbands and children who have been slain by heroic
foes.^® I have now pointed them out in the order of pre-
cedence. In consequence of their devotion to Brahmanas,
their understandings and hearts are divested of every kind
of crookedness. Possessed of pure souls, they have all been
pointed out by —these princesses of the Kaurava house-
men,
hold, —in answer to your queries "" !'

Vai^ampayana continued, —"Thus that king of Kuru's race,

of very advanced years, having met with those sons of him
that was a deity among men, enquired about their welfare

* Ulupi is implied. — T.
t Implying the unfair character of the fight, for one on the earth
should ne.ver be assailed by one on his car.— T. >
56 MAHABHARATA. [Ac:rartmv(tsa

after all the ascetics had gone away.'^ The warriors who had
accompanied the Pandivas, leaving the retreat, sat themselves

down at a little distance, alighting from their cars and the

animals they rode. Indeed, after all the crowd, viz., the ladies,

the old men, and the children, had been seated, the old king
duly addressed them, making the usual enquires of polite-
**
ness.

Section XXVI.

"Dhritarashtra said,
—'0 Yudhishthira, art thou in peace
and happines.s, with all thy brothers and the inhabitants of

the city and the provinces ?^ Are they that live in dependance
on thee also happy ? Are thy ministers, and servitors, and
all thy seniors and preceptors also, happy P Are those also

that live in thy dominions free from fear? Dost thou follow

the old and traditional conduct of i-ulers of men ?^ Is thy

treasury filled without disregarding the restr^iints imposed by
justice and equity ? Dost thou behave as thou shouldst to-

wards foes, neutrals, and allies ?* Dost thou duly look after
the Brahmanas, always making them the first gifts (ordained
in sacrifices and religious rites) ? What need I say of the

citizens, and thy servants, and kinsmen, are tliy foes, O chief

of Bharata's race, gratified with thy behaviour ? Dost thou,

O king of kings, adore with devotion the Pitris and the
deities 1^'^ Dost thou worship guests with food and drink, O
Bharata? Do the Brahmanas in thy dominions, devoted to

the duties of their order, walk along the pilh of righteous-

ness ?^ Do the Kshatriyas and Vaif,'yas and Cudras also within

thy kingdom, and all thy relatives, observe their respective

duties? I hope the women, the children, and the old, among
thy subjects, do not grieve (under distress) and do not beg
(the necessaries of life).® Are the ladies of thy household duly
honoured in thy house, O best of men ? I hope, O monarch,
that this race of royal sages, having obtained thee for their
"®
king, have not fallen away from fame and glory !'

Vaifjampayana continued,
— "Unto the old king who said so,

Yudhishthira, conversa.nt with morality and justice, and well-

 °

Parva.] ACRA-MAVASIKA PARTA^ 57

•

skilled in acts and speech, spoke as follows, putting some ques-

tions about his welfare."^
"Yudhisthira said, —'Doth thy peace, king, thy self-

restraint, thy tranquillity of heart, grow ? Is this my mother

able to serve thee without fatigue and trouble ?^^ "Will, O
king, her residence in the woods be productive of fruit ? I
hope this queen, who is my eldest mother, who is emaciated
with (exposure to) cold and wind and the toil of walking,**
and who is now devoted to the practice of severe austerities,

no longer gives way to grief for her children of mighty energy,

all of whom, devoted to the duties of the Kshatriya order, have
been slain on the field of battle ?*^ Does she accuse us, sinful

wretches, that are responsible for their slaughter ? Where is

Vidura, king ? We do not see him here. I hope this San-

in peace and happiness.' "**
jaya, observant of penances, is

"Vai9ampayana continued, — "Thus addressed, Dbritarashtra

answered king Yudhishthira, saying, — '0 Vidura son, is well.
He is performing austere penances,*" subsisting on air alone,
for he abstains from all other food. He is emaciated and his
arteries and nerves have become visible. Sometimes he is seen
in this empty forest by Brahmanas.'*^ While Dbritarashtra
was saying this, Vidura was seen at a distance. He had
matted locks on his head, and gravels in his mouth, and was
exceedingly emaciated. He was perfectly
His body naked.
was besmeired all over with and with the dust of various
filth,

wild tiowers.*^ When Kshattri was beheld from a distance,

the fact was reported to Yudhishthiro. Vidura suddenly stopp-
ed, king, casting his eyes towards the retreat (and seeing it

peopled by so many individuals)." King Yudhishthira pur-

sued him alone, as he ran and entered the deep forest, some-
times seen and sometimes not seen by the pursuer.*^ He said
aloud,
—'0 Vidura, Vidura, I am king Yudhishthira, thy
favorite — Exclaiming thus, Y^udhishthira, with great exer-
1'

tion, followed Vidura.'^" That foremost of intelligent men,

viz., Vidura, having reached a solitary spot in the forest, stood
still, leaning against a tree.-* He was exceedingly emaciated.
He retained only the shape of a human being, (all his charac-
teristic features having totally disappeared). Yudhishthira Qf

[ 8 ]
Tj% MIHABTTIRATA. [Ap'CimavaStl

great intelligende recof^nised him, however, (in spite of suck

change).*^ Standing before him, Yudhishthira addressed him,

saying,
— 'I am Yudhishthira !'
Indeed, worshipping Vidura
properly, Yudhishthira said these words in the hearing of
Vidura. '^^ MeanAvhile Vidura eyed the king with a steadfast
gaze. Casting his gaze thus on the king, he stood motionless
in Yoo^a.^* Possessed of great intelligence, he then (by his

Yoga-power) entered the body of Yudhishthira, limb by limb.

He united his life-breaths with the king's life-breaths, and
his senses with the king's senses."^ Verily, Avith the aid of

Yoga-power, Vidura, blazing with energy, thus entered the

body of king Yudhishthira the just.'^ Meanwhile, the body
of Vidura continued to lean against the tree, with eyes fixed in
a steadfast gaze. The king soon saw that life had fled out of
it.^^ At the same time, he felt that he himself had become
stronger than before and that he had acquired many additional
virtues and accomplishments. Possessed of great learning and

energy, monarch, Pandu's son, king Yudhishthira the just,

then recollected^® his own state before his birth among men.*
Endued with mighty energy, he had beard of Yoga practice
from Vyasa."* King Yudhishthira the just, possessed of great

learning, became desirous of doing the last rites to the body of

Vidura, and wished to cremate it duly. An invisible voice was

then heard, saying,^"
—'O king, this body that belonged to
him called Vidura should not be cremated ! In him is thy
body also. He is the eternal deity of Righteousness !^^ Those
regions of felicity which are known by the name of Santaniha
will be his, Bharata ! He was an observer of the duties of

Yatis. Thou shouldst not, scorcher of foes, grieve for him

at all
!'^^ Thus addressed, king Yudhishthira the just return-

ed from that spot, and represented everything unto the royal

son of Vichitraviryya.^^ At this, that king of great splen-
dour, all those men, and Bhimasena and others, became filled

Yvidhislithira was Dharma's self Vidura also was Dharma born

as a Cudra through the cur.ie ©f the Rishi Aniiniindavya. Both, tliere-
fore, were of the same essence. Whon Vidvna left his humavi body, he
entered the body of Yudhishthira aud thus the latter felt himself
etreagtheued greatly by the accession. — T.
Pwrvai.] ACRAMAVASIKA PARVA. 5^

with wander.^* Hearing what had happened, king Dhrita-

fashtra became pleased and then, addressing the son of
Dharma, said,
—'Do thou accept from me these gifts of water
and roots and fruits ! It has been said, O king, that one's
guest should take that which one takes oneself !'^^
Thus ad-
Dharma's son answered the king, saying, 'So be it
dressed, — !'

The mighty-armed king ate the fruits and roots which the
monarch gave him.^^ Then they all spread their beds under
a tree and passed that night thus, having eaten fruits and
loots and drunk the water that the old king had given them."'^

Section XXVII.

Vai^ampayana said,
— "They passed that night which was
eharacterised by auspicious constellations even thus, O king,
in that retreat of righteous ascetics.^ The conversation that
occurred was characterised by many reflections on morality
and wealth. Consisting of delightful and sweet words, its

was graced with diverse citations from the Crutis.^ The Pan-
davas, king, leaving costly beds, laid themselves down, near
their mother, on the bare ground.* Indeed, those heroes passed
that night, having eaten the food which was the food of the
high-souled king Dhritarashtra.'* After the night had passed
away, king Yudhishthira, having gone through his morning
acts, proceeded to survey that retreat in the company of hia
brothers.^ With the ladies of his household, the servants,
and his priest, the king roved about the retreat in all direc-
tions, as he pleased, at the command of Dhritarashtra,^ He
beheld many sacrificial altars with sacred fires blazing on them
and with many ascetics seated on them, that had performed
their oblationsand poured libations in honour of the deities.'
Those altars were overspread with fruits and roots of the forest,
and with heaps of flowers. The smoke of clarified butter
curled upwards from them. They were graced, besides, with
many ascetics possessed of bodies that looked like the em-
bodied Vedas and with many that belonged to the lay brother-
hood.^ Herds of deer were grazing or resting here and tfiere,
freed from every fear. Innumerable birds also were ther®,
60 MAHABHARATA. [Acramav^sd

engaged in uttering their melodious notes, king '*

The whole
forest seemed to resound with the notes of peacocks and Da-
tyuhas and Kokilas and the sweet songs of other warblers.*^*

Some spots echoed with the chaunt of Vedic hymns recited by

learned Brahmanas. Some w-ere adorned with large heaps

of fruits and roots gathered from the King
wilderness,' ^

Yudhishtliira then gave those ascetics jars made of gold or

copper which he had brought for them,^^ and many deer-skins
and blankets and sacrificial ladles made of wood, and Ka-
mandalus and wooden platters, and pots and pans, Bha-
rata.i*^* Diverse kinds of vessels, made of iron, and smaller
vessels and cups of various sizes, were also given away by the
king, the ascetics taking them away, each as many as he liked.^*
King Yudhishthira of righteous soul, having thus roved
through the woods and beheld the diverse retreats of ascetics
and made many gifts, returned to the place where his uncle
was.^^ He saw king Dbritarashtra, that lord of Earth, seated
at his ease, with Gandhari beside him, after having finished
his morning rites.*® The, righteous-souled monarch saw also

his mother, Kunti, seated not much remote from that place,

like a disciple with bent head, endued with humility.*^ He

saluted the old king, proclaiming his name. 'Sit down' were
the words the old king said. Receiving Dhritarashtra's per-
mission, Yudhishthira sat himself down on a mat of KuQa
grass.^* Then the other sons of Pandu with Bhima among
them, thou of Bharata's race, saluted the king and touched
his feet and sat themselves down, receiving his permission.^*
The old Kuru king, surrounded by them, looked exceedingly
beautiful. Indeed, he blazed with a Vedic splendour like

* 'Nilakantha' here implies the peacock and not the blue jay, for the

word 'ktika' is applied to the notes of the peacock alone. 'Datyulias' are
gallinules or a species of Chfitakas wliose cry resembles ^Patik jal —
phatikjal—phatikjal,' repeated very distinctly, the second syllable being
lengthened greatly. — T.
t 'Aiulumvaran' is an adjective of 'kala^an.' It means 'made of
copper.' 'Praveni' is a 'kutha' or blanket. 'Sruk' is a ladle havin<i the
cup like cavity at one extremity only. 'Sruv' is a ladle having cup-like
cavitrc^ at bvlii txtrcmitic^i.— T.
Parva.] acramavasika parva. 61

Vrihaspati in the midst of the celestials.-" After they had

sat themselves down, many great Rishis, viz., Catayupa and
others, who were denizens of Kurukshetra, came there. ^^ The
illustrious and learned Vyasa, possessed of great energy and
reverenced by even the celestial Rishis, showed himself, at the
head of his numerous disciples, unto Yudhishthira.^*^ The
Kuru king Dhritarashtra, Kunti's son Yudhishthira of great
energy, and Bhimasena and others, stood up and advancing a
few steps, saluted those guests.-* Approaching near, Vyasa,
surrounded by Catayupa and others, addressed king Dhrita-
rashtra, saying, —'Be ihou seated.'^* The illustrious Vyasa
then took an excellent seat made of Kucja grass placed upon a
black deer skin and covered with a piece of silken cloth. They
had reserved that seat for him.^^ After Vyasa had been seated,
all those foremost of regenerate persons, endued with abund-
ant energy, sat themselves down, having received the permis-
sion of the Island-boru sa^e."-*

Section XXVII L
Vai^ampayajia —"After the high-souled
said, Pandavas had
all been seated, Satyavati's son Vyasa — said,^ Dhritarashtra
of mighty arms, hast thou been able to achieve penances? Is
thy mind, O king, pleased with thy residence in the woods 1^

Has the grief that was thine born of the slaughter of thy sons
in battle, disappeared from thy heart ? Are all thy perceptions,
sinless one, now clear (^ Dost thou practise the ordinances
of forest life after having made thy heart firm ? Does my
daughter-in-law, Gandhari, allow herself to be overwhelmed
by grief ?* She is possessed of great wisdom. Endued with
intelligence, that queen understands both Religion and Wealth.
She is well conversant with the truths that relate to both pros-
perity and adversity. Do she still grieve ?^ Does Kunti, O
king, who in consequence of her devotion to the service of her
seniors, left her children, attend to thy wants and serve thee
with all Have the high-minded and high-souled
humility ?^

king Yudhishthira, the son of Dharma; and Bhima and Arjuna

and the twins beeii safficiently comforted?^ Dost thou feel
62 BTAHABHARATA. [AgvaniavSsct

delight at seeing them ? Has thy mind become freed from

every stain ? Has thy disposition, king, become pure in
consequence of the increase of thy knowledge ?® This aggre-
gate of three, king, is the foremost of all concerns, O Bha-
rata, viz., abstension from injury to any creature, truth, and
freedom from anger.^ Does thy forest life any longer prove
painful to thee ? Art thou able to earn with thy own exertions
the products of the wilderness for thy food ? Do fasts give
thee any pain now ?^** Hast thou learnt, king, how the
high-souled Vidura, who was Dharma's self, left this world ?'*

Through the curse of Mandavya, the deity of Righteousness

became born as Vidura. He was possessed of great intelli-

gence. Endued with high penances, he was high-souled and

high-minded.^^ Even Vrihaspati among the celestials, and'
Cukra among the Asuras, was not possessed of such intelli-
gence as that foremost of persons.^^ The eternal deity of
Righteousness was stupefied by the Rishi Mandavya with an
expenditure of his penances earned for a long time with great
care.*^* At the command of the Grandsire, and through my
own energy, Vidura of great intelligence was procreated by
me upon a soil owned by Vichitraviryya.-'^ A deity of deities,
and eternal, he was, king, thy brother ! The learned know
him to be Dharma in consequence of his practices of Dharana
and Dhyana.-j-^^ He grows with (the growth of ) truth, self-
restraint, tranquillity of heart, compassion, and gifts. He is

always engnged in penances, and is eternal." From that

deity of Righteousness, through Yoga-puissance, the Kuru king,

Yudhishthira also took his birth. Yudhishthira, therefore,

O king, is Dharma of great wisdom and immeasurable in-

* Whenever a Brahmana cursed another, his penances underwent a

diminution. Forgivenebs was tlie highest virtue of the Brahmana. His
power lay in foi-giveness. Hence, when Mandavya cursed Dharma, he
had to spend a portion of his hard-earned penances. Previously, the
plea of minority or non-age could not be urged in the court of Dharma*
Mandavya forced Dharma to admit that plea in the matter of punish-
ment for offences. T. —
+ Both 'Dharana' and 'Dhyana' are processes or, rather, stages of
Yoga. The former implies the fixing of the mind on one thing ; the
latter is the abstratiou of the mind from surrounding objects. — !•
Parva.] acrimavasika. parta! 63

telligence.^^ Dharma exists both here and hereafter, and is

like fire or wind or water or earth or space." He is, O

king of kings, capable of going everywhere and exists, per-
vading the whole universe. He is capable of being beheld
by only those that are the foremost of the deities and those
that are cleansed of every sin and crowned with ascetic suc-
cess.^° He that is Dharma is Vidura ; and he that is Vidura
is the (eldest) son of Pandu. That son of Pandu, O king, is

capable of being perceived by thee. He stays before thee as

thy servitor.^^ Endued with great Yoga- puissance, thy high-
souled brother, that foremost of intelligent men, seeing the
high-souled Yudhishthira, the son of Kunti, has entered into
his person.^^ Thee also, chief of Bharata's race.. I shall unite
with great Know,
benefit. son, that I am come here for
dispelling thy doubts.^^ Some feat that has never been ac-
complished before by any of the great Rishis, — some wonderful
effect of my penances, —I shall show thee.^* What object is

that, king, whose accomplishment thou desirest from me ?

Tell me what is that Avhich thou wishest to see or ask or hear ?

"^^
O sinless one, I shall accomlilish it !'

Section XXIX.
( Futradargana Parva.)

Janamejaya said,
— "Tell me, learned Brahmana, what
that Avonderful feat was which the great Rishi Vvasa of hich
-energy accomplished after his promise to the old king, made
when Dhritarashtra, that lord of Earth, that foremost one of
Kuru's race, had taken up hi^ abode in the forest, with his
wife and with his daughter-in-law Kunti ; and after, indeed,

Vidura had own body and entered into Yudhishthira,

left his

and at the time when all the sons of Pandu were staving in
the ascetic retreat !^"^ For how many days did the Kuru
king Yudhishthira of unfading glory stay, with his men, in
the woods ?* On what food, puissant one, did the high-
souled Pandavas support themselves, with their men, and
wives, while they lived in the woods ? sinless one, do thou
tell me this !"s
64- MAHAnnARiTi. [Pufradureana

Vaitjampayana said,
— "With the permission of the Kuni
kincj, the Pandavas, monarch, with their troops and the
ladies of their household, supported themselves on diverse

kiiids of food and drink and passed about a month in great

happiness in that forest. Towards the close of that period,

sinless one, Vyasa came there.^"^ While all those princes sat
around Vyasa, engaged in conversation on diverse subjects,

other Rishis came to that spot.® They were Narada, and Par-
vata and Devala of austere penances, and Vicwavasu and
Turavuru, and Chitrasena, Bharata.® Endued with severe
penances, the Kuru king Yudhishtbira, with the permission
of Dhritarashtra, worshipjjed them according to due rites.^"
Having obtained chat worship from Yudiiishthira, all of them
sat down on sacred seats (made of Kuga grass) as also on ex-

cellent seats made of peacock feather>^." After they had all

taken their seats, the Kuru king of high intelligence took his
seat there, surrounded by the sons of Pandu.-^' Gandhari and
Kunti and Draupadi, and she of the S«attwata race, and other
ladies of the royal household also sat down.'^ The coiiversa-

tion that then arose was excellent and had reference to topics

connected with piety, and the Rishis of old, and the deities and
the Asuras.^* At the close of that conversation Vyasa of great
energy, that foremost of eloquent men, that first of all persons

conversant with the Vedas, highly gratified, addressed the

blind monarch and once more said,
—'Burning as thou art with
grief on account of thy children, I know, king of kings,
what object is cherished by thee in thy heart.' The sorrow
that always exists in the heart of Gandhari,^^"" that which
exists in the heart of Kunti, and that also which is cherished
by Drawpadi in her heart, and that burning grief, on account
of the death of her son, which Krishna's sister Subhadra also
cherishes, are all known to me. Hearing of this meeiincr Q
king, of thine with all these princes and pincesses of thy
house,"*'^" I have come here, deligliter of the Kauravas, for
dispilling thy doubts ! Let the deities and Gandlmrvus, and
ttPi these great Rishis,^" behold today the energy of tho.se

penances which I have acquired for these long years I There-

fore, king, tell me what wish of thine I shall "rant today r^*
Parva.] JLCRAJtAVASlKA PARVli 65

t am puissant enough to grant thee a boon. Behold the fruit

of my penances Thus addressed by Vyasa of immeasurable
!'

understanding, king Dhritarashtra'^^ reflected for a moment

and then prepared to speak. He said, '1 am exceedingly
—
fortunate. Lucky am I in obtaining thy favour. My life
is crowned with success today,"^ —since this meeting has
happened between me and ye all of great piety ! Today
I shall attain to that highly happy goal which is reserved for

me,^* since, ye ascetics endued with wealth of penances, ye

who are equal to Brahma himself, I have succeeded in obtaining
this meeting with you all ! There is not the least doubt that
this sight that I have obtained of you all has cleansed me of
every sin l'^ Ye sinless ones, I have no longer any fear in
respect of my end in the next world. Full as I am of love for
my children, I always cherish their remembrance. My mind,
however, is always tortured by the recollection of the diverse
acts of wrong which my wicked son of exceedingly evil under-
standing perpetrated. Possessed of a sinful understanding,
he always persecuted the innocent Panda vas.-®"^^ Alas, the
whole Earth has been devastated by him, with her steeds,
elephants and men. Many high-souled kings, rulers of diverse
realms,^** came for siding my son and succumbed to death.
Alas, leaving their beloved sires and wives and their very life-

broaths,^^ all those heroes have become guests of the king of the
dead What end,
! regenerate one, has been attained by
those men who have been slain, for the sake of their friend,
in battle ?^° What end also has been attained by my sons and
grandsons who have fallen in the fray? My heart is always
pained at the thought of my having brought about the
slaughter of the mighty Bhishma, the son of Cantanu, and of
Drona, that foremost of Brahraanas, through my foolish and
sinful son who was an injurer of his friends.^^"^^ Desirous of
obtaining the severeignty of the Earth, he caused the Kuru
race, blazing with prosperity, to be annihilated ! Reflecting
on all this, I burn day and night with grief.^^ Deeply afflicted

with pain and grief, I am unable to obtain peace of mind.

Indeed, father, thinking of all this, I have no peace of
miad!"'«*

[ 9 ]
^Q MAHABHARATA^ [Futradftrcancc

VaiQanipayana continued, —" Hearing these lamentations,

expressed in diverse ways, of that royal sage, the grief, O
Janamejaya, of Gandhari, became fresh.^^ The grief also of
Kunti, of the daughter of Drupada, of Subhadra, and of the
other members, male and female, and the daughters in-law, of

the Kuru race, became equally green .^* Queen Gandhari,

with bandaged eyes, joining her hands, addressed her father-in-
law. Deeply afflicted with grief on account of the slaughter
of her sons, she said,^^
—'0 foremost of ascetics, sixteen years

have passed over the head of this king grieving for the death
.of his sons and divested of peace of mind I^® Afflicted with

grief on account of the slaghter of his children, this king

Dhritarashtra, always breathes heavily, and never sleeps at
night, O great Rishi !^^ Through the power of thy penances
thou art competent to creat new worlds. What need I say
then about showing this king his children who are now in the

•other world?*** This Krishna, the daughter of Drupada, hath

lost all her kinsmen and children. For this, she who is the
dearest of my daughters-in-law grieves exceedingly.*^ The
sister of Krishna, viz., Subhadra of sweet speech, burning
with the loss of her son, grieves as deeply.*^ This lady that is

Tespected by all, that is the wife of Bhuricravas, afflicted with

grief on account of the fate that has overtaken her husband,
always indulges in heart-rending lamentations.*^ Her father-
in-law was the intelligent Valhika of Kuru's race. Alas,
Somadatta also was slain, along with his sire, in the great
battle !*** Alas, a century of sons., heroes that never retreated
from battle, belonging to this son of thine, this king of great
intelligence and great prosperity, has been slain in battle •**

The hundred wives of those sons are all grieving and repeatedly
enhancing the grief of both the king and myself great
ascetic, stricken by that great slaughter,- they have gathered
round me !*^ Alas, those high-souled heroes, those great car-
warriors, my fathers-in-law, Somadatta and others, — alas,
what end has been theirs, puissant one ?*^ Through thy

Viilhika was the sire of Somadatta and the srandsire of Bhuri-

cravas. Valhika, thprefore, was the gnvud-father in-law of the lady
mentioned by Gandhuri. — T.
Parva.] acramavasika parva. 67

grace, holy one, that will happen in consequence of which

this lord of Earth, myself, and this daughter-in-law of thine,
viz., Kunti, shall all become freed from our grief !'*^
After
Gandhari had said so, Kunti, whose face had become wasted
through observance of many hard vows, began to think
of her secret-born son endued with solar effulgence.*' The
boon-giving Rishi Vyasa, capable of both beholding and hear-
ing what happened at a remote distance, saw that the royal
mother of Arjuna was afflicted with grief.^° Unto her Vyasa
said,
— 'Tell me, blessed one, what is in thy mind Tell !

me what thou wishest to say l'^^ At this, Kunti, bending her

head unto her father-in-law, and overcome with bashfulness,
said these words unto him, relating to the occurences of the
past."**

Section XXX
"Kunti said,
— '0 holy one, thou art my father-in-law and,
therefore, my deity of deities ! Verily, thou art my god
of gods. Hear my words of truth !* An ascetic named
Durvasas, who is of the regenerate order and who is full of
wrath, came to my father's house for eleemosynary charity. I
succeeded in gratifying him^ by the purity of my external
behaviour and of my mind, as also by refusing to notice the
many wrongs he did. I did not give way tt) wrath although
there wasmuch in his behaviour quite capable of exciting that
passion.' Served with care, the great ascetic became highly
pleased with me and disposed to grant me a boon. 'Thou
must accept the boon I shall give,' were his words to me.*
Fearing his curse, I answered him, saying, 'So be it.' The —
regenerate Rishi once more said —
unto me,^ '0 blessed damsel,
O thou of beautiful face, thou wilt become the mother of
Dharma. Those deities whom thou wilt summon will be obe-
dient to thee !''
Having said those words, the regenerate one
vanished away from my sight. I became filled with wonder.
The mantra, however, which the Rishi gave has dwelt in my
saemory at all times.^ One day, sitting within my chambeiP
68 MAHABHARATA. .
[PutraclarmTia

I beheld the sun rising. Desiring to bring the maker of dav

before me, I recollected the words of the Rishi.* Without
any consciousness of the fault I committed, I summoned the
deity from mere girlishness. The deity, however, of a thou-
sand rays, (summoned by me) came to my presence.* He
divided himself in twain. With one portion he was in the
firmament, and with the other he stood on the Earth before
me. With one he heated the worlds and with another he
came to me.^** He told me, while I was trembling at his sight,
these words :
—'Do thou ask a boon of me !'
Bowing unto
him with my head, I asked him to leave me." He replied
unto me, saying, — 'I cannot bear the idea of coming to thee
fruitlessly. I shall consume thee as also that Brahmana who
gave thee the Mantra as a boon !'^^
The Brahmana who had
done no evil I wished to protect from Surya's curse. I, there-
fore, said,
—'Let me a have a son like thee, O god !'^^
The
deity of thousand rays then penetrated me with his energy
and stupefied me completely. He then said unto me, — 'Thou
wilt have a son,' and then went back to the firmament.^* I
continued to live in the inner apartments and desirous of
saving the honour of my sire, I cast into the waters my infant
son named Kama who thus came into the world secretly .*°
Without doubt, through the grace of that god, I once more
became a virgin, O regenerate one, even as the Rishi Durvasas
had said unto me.^^ Foolish that I am, although he knew me
for his mother when he grew up, I yet made no effort to
acknowledge him. This burns me, regenerate Rishi, as
ia well-known to thee !*^ Whether it is sinful or not so,

I have told thee the truth. It behooveth thee, O holy one, to

gratify the craving I feel for beholding that son of mine !^*

O foremost of ascetics, let this king also, O sinless one, obtain

the fruition today of that wish of his which he cherishes in his
bosom and which has become known to thee !'^°
Thus address-
ed by Kunti, Vyasa, that foremost of all persons, said unto her

in reply,
— 'Blessed be thou, all that thou hast said unto me
•will happen. ®° (As regards the birth of Kama) no fault is

ascribable to thee. Thou wert restored to virginity. The

deitie.; arc possessed of (Yoga) puissance. They arc able to
Parva] acramavasika parva. 69

penetrate human bodies.*^* There are many deities. They

beget (offspring) by thought alone. By word, by sight, by
touch, and by sexual union, also, they beget children. These
are the five methods.^^ Thou belongest to the order of
humanity. Thou hast no fault (in what happened). Know
'**
this, Kunti ! Let the fever of thy heart be dispel)ed
For those that are mighty, everything is becoming. For those
that are mighty, everything is pure. For those are mighty,
everything is meritorious. For those that are mighty, every-
"^*
thing is their own.'

Section XXXI.

"Vyasa said,
—'Blessed be thou, Gandhari, thou shalt
behold thy sons and brothers and friends and kinsmen along
with thy sires this night like men risen from sleep.* Kunti
also shall behold Kama, and she of Yadu's race shall behold
her son Abhimanyu. Draupadi shall behold her five sons, her
sires, and her brothers also.*^ Even before ye had asked me,
this was the thought in my mind, I entertained this purpose
when I was urged to that effect by the king, by thee, Gan-
dhari, and by Kunti '^
Thou shouldst not grieve for those
foremost of men. They met with death in consequence of
their devotion to the established practices of Kshatriyas.*
O faultless one, the work of the gods could not but be accom-
plished. It was for accomplishing that object that those heroes
came down on Earth. They were all portions of the deities.^
Gandharvas and Apsaras, and Pi^achas and Guhyakas and
Rakshasas, many persons of great sanctity, many individuals
crowned with success (of penances), celestial Rishis,® deities
and Danavas, and heavenly Rishis of spotless character, met
with death on the battle-field of Kurukshetra.f^ It is heard
that he that was the intelligent king of the Gandharvas, and

* The puissance here referred to is that of Anima, Laghima, &c.,

i. e., the capacity of becoming minute and subtile, &c. —T.
t The sense is that those had been incarnated as human beings and
fighting with one another met with death as regards human exist-
their
ence, — T.
 —

70 MAHABHARATAi [PutraduTcanct

named Dhritarashtra, took birth in the world of men as thy

lord Dhritarashtra.^ Know that Pandu of unfading glory
and distinguished above all others, sprung from the Maruts.
Kshattri and Yudhishthira are both portions of the deity of
Righteousness.^ Know that Duryodhana was Kali, and Ca-
kuni was Dwapara. thou of good features, know that Dus^
(jasana and others were all Rakshasas.^" Bhimasena of great
might, that chastiser of foes, is from the Maruts. Know that

this Dhananjaya, the son of Pritha, is the ancient Rishi

Nara.^^ Hrishike^a is Narayana, and the twins are the
A^wins, That foremost of heat-giving ones, tiz., Surya, hav-
ing divided his body in twain, continued with one portion to-
give heat to the worlds and with another to live (on Earth) as
Kama. He that took his birth as the son of Arjuna, that

gladJener of all, that heir of the possessions of the Pandavas,.

who was slain by six great car- warriors (fighting together), was
Soma. He was born of Subhadra. Through Yoga-puissance he
had divided himself in twain.*^'"^* Dhrishtadyurana who sprung
with Draupadi from the sacrificial fire, was an auspicious
portion of the deity of fire. Cikhandin was a Rakshasa.^^
Know that Drona was a portion of Vrihaspati, and that
Drona's son is born of a portion of Rudra. Know that Ganga's

son Bhishma was one of the Vasus that became born as a

human being.^^ Thus, thou of great wisdom, the dei.ies had

taken birth as human beings, and after having accomplished
their purposes have gone back to Heaven.^^ That sorrow
which is in the hearts of you all, relating to the return of

these to the other world, I shall today dispel.^^ Do you all

go towards the Bhagirathi. You will then behold all those

of battle.'
""
that have been slain on the field

VaiQampayana continued, 'All the persons there present,

having heard the words of Vyasa, raised a loud leonine shout

and then proceeded towards the Bhagirathi.^" Dhritarashtra
with all his ministers and the Pandavas, as also with all those
foremost of Rishis and Gandharvas that had come there, set

out as directed.^^ Arrived at the banks of Ganga, that sea of

men took up their abode as pleased them.^" The king, pos-

sessed of groat intelligence, with the Pandavas, took up his

 Ftirva.] ACRAMAVASIKA PARVA." 71

abode in a desirable spot, along with the ladies and the aged
ones of his household.^s They passed that day as if it were a
whole year, waiting for the advent of the night when they
would behold the deceased princes.^* The Sun then reached
the sacred mountain in the west and all those persons, having
bathed in the sacred stream, finished their evening rites."''''

Section XXXII.

Vaigampayana said.— "When night came, all those persons,

having finished their evening rites, approached Vyasa.^ Dhri-
tarashtra of righteous-soul, with purified body and with mind
solely directed towards it, sat there with the Pandavas and
the Rishis in his company.^ The ladies of the royal house-
hold sat with Gandhari in a secluded spot. All the citizens
and the inhabitants of the provinces ranged themselves ac-
cording to their years.« Then the great ascetic, V\asa, of
mighty energy, bathing in the sacred waters of the "^Bhagi-
•rathi, summoned all the deceased warriors,* viz., those that
had fought on the side of the Pandavas, those that had fought
for the Kauravas, including highly blessed kings belonging to
diverse realms.^ At this, Janamejaya, a deafening uproar
was heard to arise from within the waters, resembling that
which had formerly been heard of the forces Kurus and
of the
the Panda vas.« Then those kings, headed by Bhishma and
Drona, with all their troops, arose by thousands from the
waters of the Bhagirathi.' There were Virata and Drupada,
with their sons and forces. There were the sons of Draiipadi
and the son of Subhadra, and the Rakshasa Ghatotkacha.«
There were Kama and Duryodhana, and the mighty
car- war-
rior Cakuni, and the other children, endued with great
strength, of Dhritarashtra, headed by Dus(;asana.«
There were
the son of Jarasandha,
and Bhagadatta, and Jalasandha of
great energy, and Bhuri9ravas, and Cala, and
Calya, and
Vrishasena with his younger br ther.^° There were
prince
Lakshmana (the son of Durvodhana), and the son of
Dhrishta-
dyumna, and all the children of Cikhandin, and Dhrishtal.etu
with his younger brother.^^ There were Achala and Vrishaka,
72 MAHABHARATA. [PiUradnv^ana

and the Rakshasa Alayudha, and Valhika, and Somadatta,

and kino' Chekitana.^^ These and many others, who for their
number cannot be conveniently named, appeared on that
All of them rose from the waters of the Bhagirathi,
occasion.
with resplendent bodies.^^ Those kings appeared, each clad

in that dress and equipt with that standard and that vehicle
which he had while fighting on the field." All of them were
now robed in celestial vestments and all had brilliant ear-
rings. They were free from all animosity and pride, and di-
vested of wrath and jealousy." Gandharvas sang their praises,
and bards waited on them, chaunting their deeds. Robed in
celestial vestments and wearing celestial garlands, each of them

Avas waited upon by bands of Apsaras.'" At that time, through

the puissance of his penances, the great ascetic, the son of

Satyavati, gratified with Dhritarashtra, gave him celestial

vision." Endued with celestial knowledge and strength, Gan-

dhari of great fame saw all her children as also all those that
had been slain in battle.'® All persons assembled there beheld
with steadfast gaze and hearts filled with wonder that amazing
and inconcievable phenomenon which made the hair on their

bodies stand on its end.'" It looked like a high carnival of

gladdened men and women. That wondrous scene looked
like a picture painted on the canvass.''"' Dhritarashtra, be-
holding all tho^e heroes, with his celestial vision obtained
through the grace of that sage, became full ot joy, chief of
'^
Bharata's race.'

Section XXXIII.

Vaig unpayana said,

— "Then those foremost of men, di-

vested of wrath and jealousy, and cleansed of every sin, met

with one another,' agreeably to those high and auspicious or-
dinances that have been laid down by regenerate Rishis. AH
of them were happy of hearts and looked like gods moving iu
Heaven." Son met with sire or mother, wives with husbands,
brother witli brother, and friend with friend, king.^ The
Pandavas, full of joy, met with the mighty bowman Kama'
as also with the sou of Snbhudra, and the children of Drau-
Parva.] ACRAMAVASIKA PARVAi 73

padi> With happy hearts the sons of Pandu approached

Kama, O monarch, and became reconciled with him.^ All
those warriors, O chief of Bharata's race, meeting with one
another through the grace of the great ascetic, became recon-
ciled with one another.® Casting off all unfriendliness, they
became established on amity and peace. It was even thus
that all those foremost of men, viz., the
Kauravas and other
kings, became united with the Kurus and other kinsmen of
theirs as also with their children. The whole of that night
they passed in great happiness.''"^ Indeed, the Kshatriya
warriors, in consequence of the happiness they felt, regarded
that place as Heaven itself. There was no grief, no fear, no
suspicion, no discontent, no reproach in that region,^ as those
warriors, monarch, met with one another on that night.
Meeting with their sires and brothers and husbands and
and felt great raptures of
sons,^° the ladies cast off all grief

delight. Having sported with one another thus for one night,
those heroes and those ladies," embracing one another and
taking one another's leave, returned to the places they had
come from. Indeed, that foremost of ascetics dismissed that
concourse of warriors.^^ Within the twinkling of an eye that
large crowd disappeared in the very sight of all those (living)
persons. Those high-souled persons, plunging into the sacred
river Bhagirathi/^ proceeded, with their cars and standards,
to their respective abodes. Some went to the regions of the
gods, some to the region of Brahman,^* some to the region
of Varuna, and some to the region of Kuvera. Some among
those kings proceeded to the region of Surya.^^ Amongst the
Rakshasas and Pi^achas some proceeded to the country of the
Uttara-Kurus. Others, moving in delightful attitudes, went
in the company of the deities.-*^ Even thus did all those
high-souled persons disappear with their vehicles and animals
and with all their followers. After all of them had gone
away, the great sage, who was standing in the waters of the
sacred stream,^^ viz., Vyasa of great righteousness and energy,
that benefactor of the Kurus, then addressed those Kshatriya
ladies who had become v/idows, and said these words,^^
— 'Let
those amongst these formost of women that are desirous of

[ 10 ]
 —

74 MAHABHARATA, [Putraclarcanei

attaining to the regions acquired by their husbands cast away

all sloth and quickly plunge into the sacred Bhagirathi l'^^

Hearing these words of his, those foremost ladies, placing faith

in them, took the permission of their father- in law, and then

plunged into the waters of the Bhagirathi."° Freed from
human bodies, those chaste ladies then proceeded, king,
with their husbands to the regions acquired by the latter.^*

Even thus, those ladies of virtuous conduct, devoted to their

husbands, entering, the waters of the Bhagirathi, became freed
from their mortal tenements and attained to the companion-
ship of their husbands in the regions acquired by them.^^
Endued with celestial forms, and adorned with celestial orna-

ments, and wearing celestial vestments and garlands, they

proceeded to those regions where their husbands had found
their abodes. ^^ Possessed of excellent behaviour and many
virtues, their anxieties all dispelled, they were seen to ride

on excellent cars, and endued with every accomplishment

they found those regions of happiness which were theirs by
sright."* Devoted to the duties of piety, Vyasa, at that time,
becoming a giver of boons, granted unto all the men there
assembled the fruition of the wishes they respectively cherish-
•ed.^^ People of diverse realms, hearing of this meeting be-
tween the hallowed dead and living human beings, became
•highly delighted."® That man who duly listens to this narrative

meets with everything that is dear to him. Indeed, he ob-

tains all agreeable objects both here and hereafter.^^ That

man of learning and science, that foremost of righteous per-

sons, who recites this narrative for the hearing of others ac-

quires great fame here and an auspicious end hereafter, as also

a union with kinsmen and all desirable objects. Such a man
has not to undergo painful labour for his sustenance, and meets
with all sorts of auspicious objects in life. Even these are the
rewards reaped by a person who, endued with devotion to
Vedic studies and with penances, recites this narrative in the

hearing of others.^^"-^ Those persons who, possessed of good

conduct, devoted to self-restraint, cleansed of all sins by the
gifts they make, endued with sincerity, having tranquil souls,

freed from falsehood and the desire of injuring others, edorned

 '

Fem'va.] acramavasika parva." 75

with faith, belief in the scriptures, and intelligence, listen to

this wonderful parvan, surely attain to the highest goal here-
after."3o-"

Section XXXIV.
Sauti said, — Hearing this story of the reappearance and
departure of his forefathers, king Janamejaya of great in-
telligence became highly pleased.* Filled with joy, he once
more questioned VaiQampayana on the subject of the reappear-
—
ance of dead men, saying, "How is it possible for persona
whose bodies have been destroyed to reappear in those very
forms 1"^ Thus asked, that foremost of regenerate persons,
viz., the disciple of Vyasa, that first of speakers, possessed of
great energy, thus answered Janamejaya.*
Vai9ampayana said,
—"This is certain, viz., that acts are
never destroyed (without their consequences being enjoyed or
endured). Bodies, king, are born of acts so also are ;

features.* The great primal elements are eternal (indestruc-

tible) in consequence of the union with them of the Lord of
all beings. They exist with what is eternal. Accordingly,
they have no destruction when the non-eternal are destroyed."
Acts done without exertion are true, and foremost, and bear
real fruit. The united however with such acts as require
soul,

exertion for their accomplishment, enjoys pleasure and pain.*^

Though united so (that is, with pleasure and pain), yet it is a
certain inference that the soul is never modified by them, like
the reflection of creatures in a mirror. It is never destroyed.f

* Nilakantha explains that 'anayasakritam karma' implies the reli-

gion of Nivritti, for the religion of Pravritti consists of acts that re-
quire 'aySsa' or exertion for their accomplishment. The relij^on of
Nivritti or abstention from acts is said here to be true and superior, and
productive of real fruit, in the form, that is, of Emancipation. The
soul, however, in the generality of cases, united with 'ebhih,' by which
is meant 'ayasakritam karma,' that is, the acts done in pursuance of the
religion of Pravritti, becomes embodied and, therefore, enjoys happi-
ness or endures misery as the case may be. — T.
t The aense seems to be this : when a creature stands before a mirrojf
70 MAHABHARATA. [ Put radar jcma

As long as one's acts are jiofc exhausted (by enjoyment or en-

durance of their fruits good and bad), so long does one regard
the body to be oneself The man, however, whose acts have
been exhausted, without regarding the body to be self, takes
the self to be something otherwise.*^ Diverse existent objects
(such as the primal elements and the senses &c.,) attaining to
a body, become united as one. To men of knowledge who
understand the difference (between the body and self,) those
very objects become eternal.-f-^ In the Horse-sacrifice, this
Cruti is heard in the matter of the slaying of the horse. Those
which are the certain possessions of embodied creatures, viz.,
their life-breaths (and the senses, &c.), exist eternally even
when they are borne to the other world.-'" I shall tell thee
what is beneficial, if it be agreeable to thee, O king. Thou:
hast, while employed in thy sacrifices, heard of the paths of
the deities.^^ When preparations were made for any sacri-

fice of thine, the deities became beneficially inclined to thee.

When, indeed, the deities were thus disposed and came to
thy sacrifice, they were lords in the matter of the passage
(from this to the next world) of the animals slain. t^^ For this
reason, the eternal ones {viz., Jivas), by adoring the deities
in sacrifices, succeed in attaining to excellent goals. When
the five primal elements are eternal, when the soul also is

eternal, he called 'Purusha {viz., the soul invested with case)

its image is formed in the mirror ; such reflection, however, never affects
the mirror in the least, for when the object leaves the vicinity of the
mirror, the image or reflection vanishes away. The soul is like the
mirror. Pleasure and pain are like reflections in They come and
it.

go away without the soul beins: at all modified by them in any way.
Pleasure and pain are destructible, but not so the soul.— T.
* The ordinary man thinks this conglomeration of diverse objects to
be his self. The man of wisdom who has exhausted his acts does not
think so. He is freei from the obligation of taking a body. —T.
t The sense probably is this. In the case of ordinary men, the
component parts of the body dissolve away, while Yogins can keep such
parts from dissolution as long as they like. — T.
I The sense is, the deities bear away to the next world the animals
slain in sacrifices. Though the bodies of such animals are apparently
destroyed, yet their life-breaths and senses continue to exist.—-T,
Parva.] acramivasika parva, 77

is equally so.^^ When such is the case, he who beholds a

creature as disposed to take diverse forms, is regarded as hav-
ing an erroneous understanding. He who indulges in too much
grief at separation is, I think, a foolish person,^* He who
sees evil in separation should abandon union. By standing
aloof, no unions are formed, and sorrow is cast off, for sorrow
in the world is born of separation. *^^ Only he who under-
stands the distinction between body and self, and not another,
becomes freed from the erroneous conviction. He that knows
the other {viz., self ) attains to the highest understanding and
becomes freed from error.-f-^^ As regards creatures, they ap-
pear from an invisible state, and once more disappear into
invisibleness. I do not know him. He also does not know
me. As regards myself, renunciation is not yet mine.^"
He that is not possessed of puissance enjoys or endures the
fruits of all his acts in those bodies in which he does them.'®
If the act be a mental one, its consequences are enjoyed or
endured mentally ; if it be done with the body, its conse-
quences are to be enjoyed or endured in the body.$'®

* The sense is that as wives &o., when lost, are sources of sorrow,
wise men should abstain from contracting such relations. Tliey might
then be free from sorrow. —T.
t 'Paraparajnah' is one that understands the distinction between
body and self. 'Apara' is, therefore, one that is not possessed of such
knowledge hence, as Nilakantha explains, it implies one who has not
;

attained to 'Jnana-nishtha.' What is said in the second line is that he

that adores 'saguna Brahma,' succeeds afterwards, through such adora-
tion, in reaching to 'nirguna Brahma.' —T.
I The sense seems to be this : we spring from the unmanifest and
disappear once more in the unmanifest. The Bengal texts read the first
line incorrectly. It is 'adarganatapatitah.' The second line is unin-
telligible. 'Naham tam vedmi' is taken by Nilakantha as implying 'I do
not know him,'i. e., him that is Emancipate. 'Asau cha no vetti mam*
is explained as due to 'karanabhat' But who is 'asau V *I have no
renunciation,' or 'renunciation is not yet mine,' implies that Emancipa-
tion, which directly flows from renunciation, is not mine. — T.
$ What is man does an act that is bad, its
stated here is that if a
consequences he will have to endure in a human body. The same with
regard to rewards, By doing a meritorious act in one's human form,
 [Putradarganct

Section XXXV.

Vaicjampayana said,
—"King Dhritarashtra had never ba^'

held hi3 own sons. Obtaining eje-sight through the grace of

the Rishi, he beheld, for the first time, perpetuater of
Kuru's race, those children of his that were very like his own
self.* That foremost of men, viz., the Kuru monarch, had
learnt all the duties of kings, as also the Vedas and the
Upanishadas, and had acquired certitude of understanding
(from the same source).^ Vidura of great wisdom attained to
high success through the power of his penances. Dhritarashtra
also attained to great success in consequence of having met
the ascetic Vyasa."*
Janamejaya said,
—"If Vyasa, disposed to grant me a boon,

kindly shows me my sire in that form which he had, clad as

he used to be clad, and as old as he was when he departed

from this world, I may then believe all that thou hast told

me.* Such a sight will be most agreeable to me. Indeed, I

shall regard myself crowned with success. I shall have gained

a certainty of conclusion. 0, let my wish be crowned with

!''^
fruition through the grace of that foremost of Rishis
Sauti said, —After king Janamejaya had said these words,

Vyasa of great energy and intelligence showed his grace and

brought Parikshit (from the other world).^ King Janamejaya

beheld his royal father, possessed of great beauty, brought

down from Heaven, in the same form that he had and of the

same age as he was (at the time of leaving this world).'' The
high-souled Camika also, and his son Cringin, were similarly
brought there. All the counsellers and ministers of the king
beheld them.^ King Janamejaya, performing the final bath

one will enjoy good consequences in one's human body. So acts done
its

mentally affectmind and those done with the body affect the body.
the
It should be noted that the whole of the above translation
is offered

tentatively. A verbal rendering has been attempted. The chain of

reasoning is not at all clear. The Commentator has done much to
elucidate the sense, but the original obscurities have scarcely been re-

moved. — T.
Parva.] acramavasika parva. 79

in his sacrifice, became highly glad. He poured the sacred

water on his father even as he caused it to be poured on him-
self.' Having undergone the final bath, the king addressed
the regenerate Astika who had sprung from the race of the
Yayavaras and who was the son of Jaratkaru, and said these
—
words :^° "0 Astika, this sacrifice of mine is fraught with
many wonderful incidents, since this my sire has been seen
by me, he who has dispelled all my sorrows !"**
—
Istika said, "The performer of that sacrifice in which the
ancient Rishi, the Island-born Vyasa, that vast receptacle of
penances, is present, is sure, foremost one of Kuru's race
to conquer both the worlds I^^ son of the Pandavas, thou
hast heard a wonderful history. The snakes have been con-
sumed into ashes and have followed the footsteps of thy sire.^*
Through thy truthfulness, monarch, Takshaka has with
difficulty escaped a painful fate. The Rishis have all been wor-
shipped. Thou hast seen also the end that has been attained
by thy high-souled Having heard
sire.^* this sin-cleansing
history thou hasfc achieved abundant merit. The knots of thy
heart have been untied through sight of this foremost of per-
sons.^^ They that are the supporters of the wings of Right-
eousness, they that are of good conduct and excellent dis-
position, they at sight of whom sins become attenuated, we
should all bow to them !""
Sauti continued, — Having heard this from that foremost of
regenerate ones, king Janamejaya worshipped that Rishi, re-
peatedly honouring him in every way." Conversant with all
duties, he then asked the Rishi Vai^ampayana of unfading
glory about the sequel, O best of ascetics, of king Dhrita-
rashLra's residence in the woods.^**

Section XXXVI.
Janamejaya said,—"Having seen his sons and grandsons
with all their friends and followers, what, indeed, did that ruler
of men, viz., Dhritarashtra, and king Yudhishthira also, do ?"*
Vai^ampayana said,
— "Beholding that exceedingly wonder-
ful sight, viz., the reappearance of his children, the royal sage,
 O

80 MAHAT5HARATA. [Futvadar^aacc

Dhritarashtra, became divested of his grief and returned (from

the banks of the Bhrigirathi) to his retreat.^ The common
people and all the great Rishis, dismissed by Dhritarashtra,

returned to the places the}' respectively wished.^ The high-

souled Pandavas, accompanied by their wives, and with a
small retinue, went to the retreat of the high-souled monarch.*
Then Satyavati's son, who was honoured by regenerate Rishis
and all other persons, arrived at the retreat, addressed Dhrita-
rashtra, saying,'^
— '0 mighty-armed Dhritarashtra, son of

Kuru's race, listen to what I say ! Thou hast heard diverse,

discourses from Rishis of great knowledge and sacred deeds,^

of wealth of penances and excellence of blood, of conversance

with the Vedas and their branches, of piety. and years, and of
great eloquence !''
Do not set thy mind again on sorrow. He
that is possessed of wisdom is never agitated at ill luck. Thou
hast also heard the mysteries of the deities from Narada of
celestial form
'®
Thy children have all attained, through ob-

servance of Kshatriya practices, to that auspicious goal which

is sanctified by weapons. Thou hast seen how they move
about at will in great happiness.'-^ This Yudhishthira of great
intelligence is awaiting thy permission, with all his brothers

and wives and kinsmen .^° D) thou dismiss him. Let him go
back tohis kingdom and rule it ! They have passed more
than a month in thus residing in the woods." The station of

sovereignty should always be well guarded, O king ! thou

of Kuru's race, kingdom has many foes !'^^
Thus addressed
by Vyasa of incomparable energy, the Kuru king, well veiled

in words, summoned Yudhishthira and said unto him,'^ —

Ajata9atru, blessings on thee ! Do thou listen to me, with
all thy brothers •
Through thy grace, king, grief no longer

stands in my way.'* I am living as happily, son, with

thee here as if I were in the city called after the elephant.

With thee as my protector, learned one, I am enjoying all

agreeable objects.'^'' I have obtained from thee all those ser-

vices which a son renders to his sire. I am highly gratified

with thee. I have not the leist dissit isfaction with thee, O
mighty-armed one. Go now, son, without tarrying here

any longer !^^ Meeting with thee, my penances are being

 !

Parva.] acramavasika part a. 81

riackened. This my body, endued with penances, I have been

able to sustain only in consequence of my meeting with
thee !**^ These two mothers of thine, subsisting now upon
fallen leaves of trees, and observing vows similar to mine, will

not live long.^^ Duryodhana and others, who have become

denizens of the other world, have been seen by us, through
the paissance of Vyasa's penances and through (the merit of )

this my meeting with thee.^'* O sinless one, the purpose of

my life has been attained. I now wish to set myself to the
practice of the austerest of penances. It behooveth thee to
grant me permission. -° On thee now the obsequial cake, the
fame and achievements, and the race of our ancestors, rest.
mighty armed one, do thou then depart either tomorrow or
this very day. Do not tarry, son !-^ O chief of Bharata's
race, thou hast repeatedly heard what the duties are of kings.
1 do not see what more I can say unto thee. I have no longer
any need with thee, thou of great puissance !'""
Vaicampayana continued,— "Unto the (old) monarch who
said so, king Yudhishthira replied,— '0 thou that art conversant
with every rule of righteousness, it behooveth thee not to cast
me off in this way. I am guilty of no fault !^^ Let all my
brothers and followers depart as they like. With steadfast
vows I shall wait upon thee and upon these two mothers of
mine !'-* Unto him Gandhari then said, '0 son, let it not be —
so. Listen, the race of Kuru is now dependant on thee The !

obsequial cake also of my father-in-law depends on thee

Depart then, sou !-^ We have been sufficiently honoured
and served by thee ! Thou shouldst do what the king says.
Indeed, son, thou shouldst obey the behests of thy sire I'"^*

Vaicampayana continued, — "Thus addressed by Gandhciri,

king Yudhishthira, rubbing his eyes which were bathed in
tears of affection, said these words of lament.-^ 'The king
casts me off, as also Gandhiiri of great fame. My heart, how-
ever, is bound to thee. How shall I, filled as I am with grief,

leave thee ?^* I do not, however, at the same tiir.e, venture

to obstruct thy penances, righteous lady ! There is nothing

* The Ilengal reading -Oiaiiah' is iLCorrect. It should be 'punal:.'— T.

[ n ]
S2 TviAHABHARATA. [ Futradargana

higher than penances. It is by penances that one attains to

the Supreme.^^ queen, my heart no longer turns as of old

towards kingdom. My mind is wholly set upon penances

now.^® The whole Earth is empty now. auspicious lady,

she does not please me anylonger ! Our Idnsmen have been

reduced in number. Our strength is no loiTger what it was
before.^^ The Panchalas have been -wholly exterminated.
They exist in name only. auspicious lady, I do not behold
any one that may assist at their re-establishment and growth.^''
All of them have been consumed to ashes by Drona on the
field of battle. Those that remained were slain by Drona's
son at night.^^ The Chedis and the Matsyas, who were our
friends, no longer exist. Only the tribes of the Vrishnis are
all that remain, Vasudeva having upheld them.^* Behold-
ing only the Vrishnis I wish to live. My desire of life, how-
ever, is due to my wish of acquiring merit and not wealth
or enjoyment. Do thou cast auspicious looks upon us all. To
•obtain thy sight will be difficult for us.^° The king will

commence to practice the most austere and unbearable of

;.penances Hearing these words, that lord of battle, the
!'

mighty-armed Sahadeva,^*^ with eyes bathed in tears, address-

ed Yudhishthira, saying,
—'0 chief of Bharata's race, I dare not

leave my mother !^^ Do thou return to the capital soon. I

shall practice penances, puissant one ! Even here I shall

emaciate my body by penances,^® engaged in serving the feet

of the king and of these my mothers !' Unto that mighty-

armed hero, Kunti, after an embrace, said,
—'Depart, O son !

Do not say so l^'* Do my bidding ! Do all of you go hence.

Let peace be yours ! Ye sons, let happiness be yours 1^" By
your stay here, our penaiices Avill be obstructed. Bound by
the ties of my affection for thee, I shall fall off from my high
penances !*^ Therefore, son, leave us. Short is the period

that we have of life, thou of great puissance !'^- By these

and diverse other speeches of Kunti, the minds of Sahadeva

and king Yudhishthira were composed. Those foremost ones
of Kuru's race, having received the permission of their mother
as also of the (old) monarch, saluted the latter and began to

take his leave. *^

F&rva] iCRAMAVASiKA PARVA^ 83r.

"Yudhishthira said,
—'Gladdened by .^auspicious blessings,
we shall return to the capital. Indeed, O king, having re-
ceived thy permission, we shall leave this retreat, freed from
every sin !'" Thus addressed by the high-souled king Yu-
dhishthira the just, that royal sage, viz., Dhritarashtra, bless-
ed Yudhishthira and gave him permission.*^ The king com-
forted Bhima, that foremost of all persons endued with great
strength.Endued with great energy and great intelligence,
Bhima showed his submissiveness to the Embracing king.***

Arjuna and clasping those foremost of men, viz., the twins

also, and blessing them repeatedly, the Kuru king gave them

permission to depart.*^ They worshipped the feet of Gandhari

and received her blessings also. Their mother Kunti then
smelt their heads, and dismissed them. They then circumam-
bulated the king like calves, when prevented from sucking,
their dams. Indeed, they repeatedly walked round him, look-
ing steadfastly at hira.**^"*® Then all the ladies of the Kaurava
household, headed by Draupadi, worshipped their father-in-law
according to the riteslaid down in the scriptures, and took
his leave.^**Gandhari and Kunti embraced each of them, and
blessing them bade them go. Their mothers-in-law instructed
them as to how they should conduct themselves. Obtaining
leave, they then departed, with their husbands." Then loud
sounds were heard, uttered by the charioteers that said,—'Yoke,
yoke,'— as also of camels that grunted aloud and of steeds that
neighed briskly.^^ King Yudhishthira, with his wives and.
troops and all his kinsmen, set out for Hastinapura."^*

Section XXXVII.
( Ndraddgamana Parva.)

Vai(;ampayana said,
—"After two years had elapsed from
the date of the return of the Pandavas (from the retreat of
their sire), the celestial Rishi, Narada, king, came to Yu-
dhishthira.* The mighty-armed Kuru king, that foremost of

* 'Niipara pradakbhinam cbakru' is the construction. 'Nivarana'

has 'snanapunat' understood after it. — T,
84 MAHABHARATAi [NavacUyamand

speakers, viz., Yudhishthira, having duly worshipped him,

caused him to take a seat. After the Rishi had rested awhile,
the king asked him, saying," — It is after a long time that I
behold thy holy self arrived at my court. Art thou in peace
and happiness, learned BjTihmana?^ What are those coun-
tries which thou hast passed t Jn-ough ? What shall I do to
thee ? Do thou tell me ! Thou art the foremost of recrene-

rate ones, and thou art our highest refuge I'*

"Narada said,
— 'I have not seen thee for a long while.
Hence it is that I have come to thee from my ascetic retreat.

I have seen many sacred waters, and the sacred stream Ganga
!'°
also, king
"Yudhishthira said,
— 'People dwelling on the banks of
Ganga report that the high-souled Dhritarashtra is practising

the austerest of penances.® Hast thou seen him there ? Is

that perpetuater of Kuru's race in peace? Are Gandhari and

Pritha.. and the Suta's son Sanjaya also, in peace V How, in-

deed, is it faring with that royal sire of mine ? I desire to

hear this, holy one, if thou hast seen the king (and knowesfc
!'•*
of his condition)
"Narada said,
— 'Listen, king, with calmness to me as I

tell thee what I have heard and seen in that ascetic retreat."
After thy return from Kurukshetra, delighter of the Kurus,
thy sire, O king, proceeded towards Gangadwara.^" That in-

telligent monarch took with him his (sacred) fire, Gandhari

and his daughter in-law Kunti, as also Sanjaya of the Suta
caste, and all the Yajakas.^^ Possessed of wealth of penances,

thy sire set himself to the practice of severe austerities. He

held pebbles of stone in his mouth and had air alone for

his subsistence, and abstained altogether from speech.^' En-

gaged in severe penances, he was worshipped by all the as-

cetics in the woods. In six months the king was reduced to

only a skeleton.^^ Gandhari subsisted on water alone, while
Kunti took a little food at intervals of a month. Sanjaya,
O Bbarata, lived, eating a little every sixth The day.^*

sacred fire, O monarch, (belonging to the Kuru king) was

duly worshipped by the sacrificing assistants that were with
him, with libations of clarified butter poured on it. They
Parva.] acramavasika parva. 85

did this whether the king saw the rite or not.'^' The kinc
had no fixed habitation. He became a Avanderer through those
woods. The two queens, as also Saiijaj'a, followed him.-^^

Sanjaya acted as the guide on even and uneven land. The

faultlc-s Pritha, O king, became the eye of Gandhari," One
day, that best of kings proceeded to a spot on the margin of
Ganga. He then bithed in the sacred stream and finishing
his ablutions turned his face towards his retreat. ^^ The wind
rose high. A fierce forest-conflagration set in. It began to
burn that forest all around.^" When the herds of animals were
being burnt all around, as also the snakes that inhabited that
region, herds of wild boars began to take themselves to the
nearest marshes and waters.-'' When that forest was thus
afflicted on all sides and such distress came upon all the living
creatures residing there, the king, who had taken no food, was
incapable of moving or exerting himself at all.-^ Thy two
mothers also, exceedingly emaciated, were unable to move.
The king, seeing the conflagration approach him from all

sides,"^ addressed the Suta Sanjaya, that foremost of skillful

charioteers, saying,
—'Go, Sanjaya, to such a place where
the fire may not burn thee '-^
As regards ourselves, we shall

suffer our bodies to be destroyed by this fire and attain to the

highest goal.' Unto him, Sanjaya, that foremost of speakers,
said,-*
— '0 king, this death, brought on by a fire that is not
sacred, will prove calamitous to thee ! I do not, however,

see any means by which thou canst escape from this conflagra-

tion."" That which should next be done should be indicated

by thee !'
Thus addressed by Sanjaya the king once more
said,-*^
— 'This death cannot be calamitous to us, for we have
left our home of our own accord. Water, fire, wind, and
abstention from food,*-^ (as means of death), are laudable for

ascetics. Do thou, therefore, leave us, O Sanjaya, without

any delay.' Having said these words to Sanjaya, the king
concentrated his mind.-^ Facing the east, he sat down, with
Gandhari and Kunti. Beholding him in that attitude, San-

* 'VikaroLanam' is emaciation of the body by abstention from all

food.— T.
86 MAHABHARATA, [Mdrudagctmana

jaya walked round him.'^^ Endued with intelligence, Sanjaya

said,
—'Do thou concentrate thy soul, puissant one !'
The
son of a Rishi, and himself possessed of great wisdom, the king
acted as he was told.^** Restraining all the senses, lie remained
like a post of wood. The highly blessed Gandhari, and thy

mother Pritha too, remained in the same attitude.^^ Then thy

royal sire was overtaken by the forest-conflagration. Sanjaya,

his minister, succeeded in escaping from that conflagration.^-

I saw him on the banks of Ganga in the midst of ascetics.
Endued with great energy and great intelligence, he bade them
farewell and then started for the mountains of Himavat.^'*
Even thus the high-souled Kuru king met with his death, and
it was even thus that Gandhari and Kunti, thy two mothers,
also met with death, monarch.^* In course of my wander-
ings at will, I saw the bodies of that king and those two-
queens, Bharata.^^ Many ascetics came to that retreat,,

having heard of the end of king Dhritarashtra. They did not

at all grieve for that end of theirs.^^ There, best of men, I

heard all the details of how the king and the two queens, O-
son of Pandu, had been burnt.^^ O king of kings, thou shouldst
not grieve for him. The monarch, of his own will, as also
Gandhari and thy mother, obtained that contact with fire.'^^

Vai^ampayana continued, —"Hearing of the exit of Dhrita-

rashtra from this world, the high-souled Pandavas all gave way
to great grief ''^
Loud sounds of wailing were heard within
the inner apartments of the palace. The citizens also, hearing

of the end of the old king, uttered loud lamentations.*" '0 fie'

cried king Yudhishthira in great agony, raising his arms aloft.

Thinking of his mother, he wept like a child. All his brothers

too, headed by Bhimasena, did the same.*^ Hearing that

Pritha had met with such a fate, the ladies of the royal house-
hold uttered loud lamentations of grief'*- All the people
grieved upon hearing that the old king, who had become child-

less, had been burnt to death and that the helpless Gandhari
too had shared his fate.*^ When those sounds of wailing
ceased for a while, king Yudhishthira the just, stopping his
tears by summoning all his patience, said these words,""
A. arva.]

Section XXXVIII.

"Yudhish thira said,

— 'When such a fate overtook that
high-souled monarch who was engaged in austere penances,
notwithstanding the fact of his having such kinsmen as our-
selves all alive,^ it seems to me, regenerate one, that the end
of human beings is difficult to guess. Alas, who would have
thought that the son of Vichitraviryya would thus be burnt
to death 1^ He had a hundred sons each endued with mighty-
arms and possessed of great prosperity ! The king himself had
the strength of ten thousand elephants. Alas, even he has
been burnt to death in a forest-conflagration !^ Alas, he who
had formerly been fanned with palm leaves by the fair hands of
beautiful women was fanned by vultures with their wings after
he had been burnt to death in a forest-conflagration !* He who
was formerly roused from sleep every morning by bands of
Sutas and Magadhas had to sleep on the bare ground through
the acts of my sinful self !^ I do not grieve for the famous
Gandhari who had been deprived of all her children. Observ-
ing the same vows as her husband, she has attained to
those very regions which have become his." I grieve, howe\er,
for Pritha who, abandoning the blazing prosperity of her sons,
became desirous of residing in the woods !^ Fie on this sover-
eignty of ours, fie on our prowess, fie on the practices of
Kshatriyas ! Though alive, we are really dead ;® foremost
of superior Brahmanas, the course of Time is very subtle and
difficult to understand, inasmuch as Kunti, abandoning sover-
eignty, became desirous of taking up her abode in the forest !^

How is it that she who was the mother of Yudhishthira, of

Bhima, of Vijaya, was burnt to death like a helpless creature !

Thinking of this I become stupified.^" In vain was the deity

of fire gratified at Khandava by Arjuna ! Ingrate that he is,

forgetting that service he, has burnt to death the mother of

his benefactor!" Alas, how could that deity burn the mother
of Arjuna Putting on the guise of a Brahmana, he had
!

formerly come to Arjuna for soliciting a favour Fie on the !

deity of fire ! Fie on the celebrated success of Partha's

shafts !^- This is another incident, holy one, that iippears
 —

8S MAHAnTiARATA. [Naradagamcina

to me to be productive of greater misery, for that lord of

Earth met with death by union with a fire that was not
sacred How could such a death overtake that royal sage of
!

Kuru's race who, after having ruled the whole Earth, was en-
gaged in the practice of penances ! In that great I'orest there
were fires that had been sanctified with mantras. Alas, my
father has made his exit from this world, coming in con-
an unsanctified !'^"^* suppose
tact with nre I that Pritha,
emaciated and reduced to a form in which all her nerves be-
came visible, must have trembled in fear and cried aloud,
saying, — O son Yudhi^shthira !
— and awaited the terrible ap-
proach of the conflagration 1^^ She must have also said,

O Bhima, rescue me from this danger ! — when she, mv mother,

was surrounded on all sides bv that terrible confiaoration !^*

Among all her sons, Sahadeva was her dailing. Alas, that
;'^"
heroic son of Mfidravati did not rescue her Bearing these
lamentations of the king, all those persons that were present
there began to weep, embracing each other. In fact, the five

sons of Pandu were so stricken with grief that they resembled

jivinof creatures at the time of the dissolution of the universe.^*

The sound of lamentations uttered by those weej)ing heroes,

filling the spacious chambers of the palace, escaped therefrom

and penetrated the very welkin.""

Section XXXIX.
"Narada said,
— 'The king has not been burnt to death by
an unsanctified fire. I have heard this there. I tell thee,

O Bharata, such has not been the fate of Vaichitraviryya.^ It

has been heard by us that when the old king endued with
greit intelligence and sub.-iisting an air alone entered the woods
(after his return from Gangadwfira), he caused his sacrificial

fires to be duly ignited. Having perforn.ed his sacred rites

therewith, he abandoned them all.- Then the Yajaka Brah-

iiiauas he had with hiin cast oft' those fires in a solitary part
of the woods and went away as they liked on oilier erands,
foremost one of Bharata's racf." The fire thus cast off
grew iu the woods. It then produced a gei;eral cuutiagration
Farva.] acramayasika parya. S9

in the forest. Even this is what I have heard from the as-
cetics dwelling on the banks of Ganga.* United with that
(sacred) fire of his own, O chief of the Bharata«, the king,
as I have already said unto thee, met with death on the
banks of Ganga.* O sinless one, this is what the ascetica

have told me, those, viz., whom I saw on the banks of the

sacred Bhagirathi, Yudhishthira.* Thus, O lord of Earth,

king Dhritarashtra, coming into contact with his own sacred

fire, departed from this world and attained to that high goal
that has been his7 Through service rendered by her to her
seniors, thy mother, O lord of men, has attained to vory
great success. There is not the slightest doubt of this.' It
behooveth thee, king of kings, to now discharge the rites of
water to their honour, with all thy brothers. Let, therefore,
"'
the necessary steps be taken towards that end.'
Vai9ampayana continued, —"Then that lord of Earth, that
foremost of men, that upholder of the burthens of the P5,n-
davas, went out, accompanied by all his brothers as well as
the ladies of his household.^" The inhabitants of the city as
also those of the provinces, impelled by their loyalty, also

went out. They all proceeded towards the bq,nk3 of Ganga,

every one clad in only a single piece ol raiment." Then all

those foremost of men, having plunged into the stream, placed

Yuyutsu at their head, and began to offer oblations of water
unto the high-souled king. And they also gave similar obla-
tions untoGandhari and Pritha, naming each separately and
mentioning their families.'* Having finished those rites thafe
cleanse the living, they came back but without entering their
capital took up their residence outside of it. They also des-
patched a number of trusted people well conversant with the
ordinances relating to the cremation of the dead, to Ganga-
dwara where the old king had been burnt to death." The
king, having rewarded those men beforehand, commanded
them to accomplish those rites of cremation which the bodies
of Dhritarashtra and Gandhari and Kunti still awaited.*"

* The verb 'anvacat' from root 'fas' can govern two objectives,
Here th« two objective« t,v 'purushan' ftttd 'krityani.'— T.

[ 12 ]
90 MAHABHARATA/

On the twelfth day, the king, properly purified, duly per-

formed the ^raddhas of his deceased relations, which were

characterised by gifts in abundance.^^ Referring to Dhrita-

rashtra, Yudhishthira made many gifts of gold and silver, of

kine and costly beds." Uttering the names of Gandhari and

Pritha, the king, endued with great energy, made many ex-

Every man received what thing he wished

cellent gifts.^^

and as much of it as he wished. Beds and food, and cars and

conveyances, and jewels and gems, and other wealth were
given away in profusion.^^ Indeed, the king, referring to his

two mothers, gave away cars and conveyances, robes and

coverlets, various kinds of food, and female slaves adorned
with diverse ornaments.^^ Having thus made many kinds of
gift in profusion, that lord of Earth then entered his capital

called after the elephant."" Those men who had gone to the
banks of Ganga at the command of the king, having disposed
of (by cremation) the remains of the king and the two queens,
returned to the Having duly honoured those remains
city."^

with garlands and scents of diverse kinds and disposed of

them, they informed Yudhishthira of the accomplishment of
their task."^ The great Rishi Narada, having comforted king
Yudhishthira of righteous soul, went away to where he liked.^'

Even thus did king Dhritarashtra make his exit from this
•world after having passed three years in the forest and ten
and five years in the city.^* Having lost all his children in

battle, he had made many gifts in honour of his kinsmen,

relatives, and friends, his brethren and own people.^^ King
Y'udhishthira, after the death of his uncle, became very cheer-
less. Deprived of his kinsmen and relatives, he somehow bore
the burthen of sovereignty.**
One should listen with rapt attention to this A(jramavasika
Parvan, and having heard it recited, one should feed Brah-
manas with Ilahishya, honouring them with scents and gar-
lands."^^

FINIS AgRAMAVASIKA FARVA.

 TABLE OF CONTENTS.

ACRAMAVASIKA PARVA.

Acramavdsa Parva.

PAGE.
Janamejaya enquires about the conduct of his
grandsires, the Pandavas, towards their uncle
Dhritarashtra, after they had acquired their
kingdom ... ... ... .., 1
Ditto enquires about the conduct of Gandhari ... ib'

Ditto enquires about the period for which his

grandsires ruled at Hastinapura ... ... ib-

The Pandavas rule the Earth, with Yudhishthira

on the throne ... ... ..,. ib^

Vidura, Sanjaya, and Yuyutsu wait on Dhrita-

rashtra ... ... ... ... ib-

The Pandavas consult Dhritarashtra in every-

thing ... ... ... ... ib*
Kunti waits dutifully on Gandhari ... ... ib-

The ladies of the Pandavas show the utmost res-

pect for the old king and his queen ... .... ib*

The Pandavas surround the old king with every

luxury ... ... ... ... 2:

Kripa waits upon the old king ... ... ib-

Vyasa visits the old king frequently and delights

him by reciting many histories of old Rishis
and celestial ascetics and Pitris and Rakshasas ... ib-

The Pandavas acquire great popularity and ob-

tain substantial services from feudatories and
allies,through the excellent policy of Vidura ... ib
Dhritarashtra pardons prisoners and those con-
demned to death ... ... ... ib
The old king, on his pleasure excursions, is sup-
plied with everything by the Pandavas ... -
ib
II CONTENTS.

PAGE.
The kings coming to the Kuru capital wait as be-

fore on the old king ... ... ... *

2
The ladies of the Pandavas serve Gandhari with
obedience and great regard ... ... 3
Bhima is unable! to forget the wickedness of
Duryodhana and has a vivid recollection of the

wrongs inflicted on himself and his brothers

and Draupadi by their cousins ... ... ib

Dhritarashtra makes gifts in profusion on every
auspicious occasion ... ... ... ib

The Pandavas obey him in all things ... ... ib

Dhritarashtra's affection for the Pandavas ... 4
Gandhari frees herself from the debts she owes
to her slain children by the gifts she makes
at their Craddhas ... ... ... ib

Gandhari behaves towards the Pandavas as if

thev are her own children ... .». ib

Comparing the obedience and affection of

Yudhishthira, Dhritarashtra pained at the

recollection of Duryodhana's behaviour
towards the Pandavas ... ... ... ib
Yudhishthira becomes completely forgetful of the
conduct of Duryodhana towards him and his
brothers ... ... ... ... 5
People, from fear of Yudhishthira's displeasure,
refrain from alluding to Duryodhana's per-
secution of the Pandavas ... ... ib

The cordiality of Dhritarashtra's affection for the

Pandavas sometimes disturbed at the thought
Bhima
of ... ... ... ... ib
Bhima unable to put up with Dhritarashtra a*

the thought of Dhritarashtra's having all

along supported Duryodhana in his behaviour

towards the Pandavas ... ... ... ib
Bhima indulges in boastful language at the ex-
pense of Duryodhana and his brothers whom
he has slain ... ... ... 6
 tONTENTS. Ill

PAGE.
Dhritarashtra's grief upon hearing Bhima'a
language ... ... ... ... 6

Gandhari, whose wisdom was greater, unmoved

by Bhiraa's boast ... ... ... ib

Dhritarashtra opens his heart to hii friends ... ib

The disclosure by Dhritarftshtra of the vow he

has taken regarding and bed and other
luxuries ... ... ... ... 7
Dhritarashtra addresses Yudhishthira and tells

him all ... ... ... ... ib

Dhritarashtra wishes to retire into the woods for

passing the remainder of his days in the prac-

tice of penances ... ... ... 8
Yudhishthira's grief at Dhritarashtra's resolve ... ib

Dhritarashtra's resolution to retire unaltered by

Yudhishthira's persuasions ... ... 9
Unable to talk longer, Dhritarashtra faints ... 10
Yudhishthira's lamentations at seeing his unci©
faint ... ... ... .•• ib

Yudhishthira gently rubs his uncle's body and re-

vives hira ... ... ... ... ib

Regaining his senses, Dhritarashtra embraces
Yudhishthira and smells his head ... ... 11
Yidura and others filled with grief at the sight
of Dhritarashtra's weakness ... ... ib
Dhritarashtra renews his request for Yudhish-
thira's permission to retire into the woods ... ib
Vyasa persuades Yudhishthira to grant Dhrita-

rashtra's request ... ... ... 12'

Yudhishthira yields to Vyasa's intercession ... ib

Vyasa sums up the reasons for DhritarJishtra's

retirement ... ... ... ... 13'

Yudhishthira accords his sanction to his uncle's

desire of retirement ... ... ... ib
Dhritarashtra and Gandhari, as also Vidura and
others, eat a little after the exertions of the
day ... ... ... ... lit
IV CONTENTSV

PAGE.
Dhritarashtra's advice to Yudhishthira about how
the latter should rule his kingdom ... .. 14
The king should every day honour men of learn-

ing ... ... •• ••• it>

Men of learning are the best advisers of the king ... ib-

Men of tried honesty should be made ministers ... ib

Ministers should be hereditary ... ... 1.5

The necessity of collecting information through

faithful spies in different disguises ... ... ih
The citadel should be properly protected by walls
and arched gates and watch towers ... ... ib-

The gates should be guarded ... ... ib

The king should always protect his own person
carefully ... ... ... .. ib-

The kings food, sports, clothes, ornaments, &c.,

should be carefully examined before use ».. ib-

The ladies of the king's harem should be pro-

perly protected through aged and faithful

servitors ... ... ... ..» ib

Brahmanas of learning and humility and high
lineage should be appointed as counsellors ... ib
Many persons should never be admitted into the
king's consultations ... ... ... ib
Consultations should be held in places which are
not open to intruders ... ... ... ib
Consultations should never be held at night time ... ib
Apes and imitative birds and other animals should
be excluded from the place of consultation ... ib
The beneful results of divulging counsels should
be repeatedly refered to by the king and all

ministers properly cautioned ... ... 16

The laws should always be administered by
qualified and trusted judges ... ... ib
The conduct of the judges should be ascertained
through trusted spies ... ... ... ib
The judicial officers should always inflict punish-
ments according to the law ... ... ib
 CONTENTS. V

PAGE.
Corrupt judges and others should be punished
with either heavy fines or death ... ... 16
The king should in the morning see those that

are charged with disbursements ... ... ib

Next he should look to his own toilet ... ... ib
Next he should attend to his food ... ... ib
The forces of the kingdom should frequently be
reviwed ... ... ... ... ib
The evenings of the king should be set apart for

envoys and spies ... ... ... ib

Midnights and middays should be devoted to

amusements ... ... ... ib

All the waking hours should be devoted to the

good of his kingdom ... ... ... ib

Treasuries of diverse kinds should be filled by

lawful means ... ... ... 17
All unlawful means for accomplishing the king's
ends should be avoided ... ... ••• ib

Ascertaining who his enemies are, the king

should destroy them from a distance ... ib

All officers should be appointed after a proper

examination of their conduct ... ... ib

All servitors of the king should be made to do

his acts whatever their especial or fixed
duties ... ... ... ... ib
Artizans and mechanics should do the king's
work like kine and asses (that is, lalour
for food alone without asking for higlier

wages) ... ... ... ... ib

The king should always ascertain his own laches

as also those of his foes ... ... ... ib

Skilful men in the kingdom should be rewarded
with gratuities ... ... ... ib

The king should see that the accomplishments of

accomplished subjects are kept up by a proper
system of encouragement and rewards ... ib
The king should look to Mandalas ... ... ib
 .

TI eONTHNT*.

PAGE.
The king should see that the fidelity is not
tampered with of his ministers, subjects,

garrisons within forts, and forces ... ... 18

The times of declaring war and making peace ... ib

The son of the defeated king should be demanded

as a hostage .. ... ... ... 19
The king should always treat his subordinate
chiefe kindly and with justice ... ... ib

A king should never seek to war with that mon-

arch who desires to conquer the whole Earth ... ib
A powerful king should never seek to exter-
minate inferior kings for these do a great
deal of good to the world ... .., ib
If a strong king advances against a weak one,
the latter should adopt conciliation ... ... ib
If conciliation fails, he should adopt force ... 20
By falling in battle he may escape disgrace and
attain to Heaven ... ... ... ib
Further reflections on war and peace ... ... ib
Power of wealth, power of allies, power of
forresters, power of paid soldiery, and power
of the mechanical and the trading classes ... 21
The calamities of kings ... ... ... ib
The means the king should apply for effecting

the destruction of his foes ... ... 22

The king should never engage in war before
examining his own strength ... ... ib
A hundred horse-sacrifices and righteous rule
productive of equal merit ... ... ib
Before retirement Dhritarashtra wishes to make
gifts for the advancement in the other world
of his dead sons and other kinsmen... ... 23
The subjects of the kingdom assembled at the
request of Dhritarashtra ... ... 24
Dhritarashtra's touching address to that large
concourse of men of all orders ... ... ib
The continuation of Chritarashtra's address ... 26
 .

CONTENTS, Vir

PAGE.'

The citizens exceedingly agitated upon hearing

Dhritarashtra's address .. ... ••• 28
They elect one among themselves, —a learned
Brahmana, — for giving the old king their
answer ... ... ... ••• 27
The Brahmana thus elected exculpates Duryo-
dhana of all faults ... ... ... ib
The Brahmana attributes the carnage on the
field of Kurukshetra to the action of Destiny ... 28
The Brahmana praises Yudhishthira and his

brothers ... ... ... ... 29

The citizens sorrowfully acquiesce in the old

king's resolve to retire into the woods ... jb

Dhritarashtra sends Vidura to Yudhishthira for
some wealth to be spent for the advancement
of his sons and other kinsmen in the other
world ... ... ... ... g(j
YudhishMiira and Arjana readily assent to their
uncle's request ... ... ... jl,
Bhima's unwillingness to grant the request ... gi
Arjuna seeks to pacify Bhimasena ... ... ji.

Bhima reminds his brothers of the woes and dis-

grace inflicted upon them by Duryodhana
and others for whose benefit the old king
asks for wealth • • •
ib
Arjuna urges Bhima to forget the wrongs in-
by Duryodhana and others as that
flicted

conduct becomes them batter

32
Yudhishthira's final address to Vidura in which
he expresses his desire of giving the old king
as much wealth as he needs ... ... gj
Vidura reports the speeches of Yudhishthira,
Arjuna, and Bhima to Dhritarashtra ... j^,
Dhritarashtra invites thousands of deserving
Brahmanas and makes large gifts to them ... 34
Tellers and scribes appointed by Yudhishthira
ceaselessly ask the old king as to
what should.
[ B ]
VIII «0NT1NT«,

PlGf.
be given to each recipient that presented
himself ... ... ... ... 35
Unto him that was to get a hundred, a thousand
was given, and unto him that was to receive

a thousand, ten thousand was given, ... ib

Dhritaraahtra ia compared to an ocean in the
matter of that sacrifice of gifts ... ... ib

The gifts come t» a close ... ... ... 86

Dhritarashtra puts on the guise of a forest-
recluse and sets out for the forest ... ... ib
The loud wail of the Bharata ladies ... ... ib
Yudhishthira and others pierced with great grief ... ib

They all follow the monarch ... ... 37

Draupadi and the other ladies also of the Pan-
davas follow the king ... ... ... ib

The citizens of Hastinapura all distressed at the

sight of old king leaving them ... ... ib

The uproar of men and women standing on the

terraces of houses for seeing the departure of
the king ... ••• ••• ••• ib

Dhritarashtra leaves the city by the principal

gate ... • • • • • • • • • lb

Ditto repeatedly asks those that followed him

to desist ... ... ••• ... ib

Vidura resolved to retire into the woods with

the old king ... ... ... ib

Sanjaya filled with the same desire ... ... ib

Kripa and Yuyutsu desist at Dhritarashtra s

request ... ... ... ••• 88

Dhritarashtra makes over Kripa and Yuyutsu to
Yudhishthira ... ... ... ib

Kunti resolves to retire with the old king ... ib

Yudhishthira seeks to dissuade his mother ... ib
Kunti's speech to the Panda vas ... ... ib
Yudhishthira repeats his dissuasions ... ... '39

Bhima seeks to dissuade his mother ... ... ib

Kunti disregards the words of her sons ... ib

 CONTENTS. IX

Pies.
The speech of Kunti to her sons, in which she
assigns her reasons for the conduct upon
which she is bent ... ... ... 4'0-

The Pandavas circumambulate the old king and

his party for taking their leave to return ... 42-

Dhritarashtra makes a final effort for dissuading

Kunti from retiring into the forest with him ... ib-

Kunti's firmness ... ... ... lb-

The loud wail of grief set up by the Bharata ladies

at understanding that Kunti would not return... iS

The cheerless aspect, of the Kuru city ... ... 43
The cheerlessnesa of the Pandavas ... ... ib-

Dhritarashtra reaches the banks of the Bhagi-

rathi and takes rest there for the night ... ib^
Going through their morning acts and rites,

Dhritarashtra and his followers continue

the journey ... ... ... ... ib^
Dhritarashtra takes up his abode on the banks
of the Bhagirathi ... ... ... 4%
Brahmanas and others come to see the monarch ... ib*
The king gladdens them all by the sweetness of
his discourse ... ... ... jl,.

Dhritarashtra proceeds to the retreat of Cata-

yupa, the retired king of the Ko^alas ... lb
Oatayupa receives him with great respect ... ib
Accompanied by Oatayupa, Dhritarashtra pro-
ceeds to the retreat of Vyasa ... ... ib
Dhritarashtra duly initiated into the forest mode
of life by Vyasa ... ... ... ib
Dhritarashtra returns to the retreat of Oatayupa
for residing there in the practice of penances .... ib
At the command of Vyasa, Oatayupa instructs
Dhritarashtra in all the rites of the forest
mode of life... ... ... ... ib'
Dhritarashtra, Gandhari, Kunti, Vidura, and
Sanjaya, all begin to practise the severest
austerities ..> ... ... ... 4S
 Contents."

PAGE
Narada and Parvata and Vyasa and others of
high penances, with Catayupa, come to see
Dhritarashtra ... ... ... 45
Dhritarashtra receives them with due honours ... ib
Narada mentions the kings that attained to
Heaven after practice of penances in the very
retreat chosen by Dhritarashtra ... ... ib
Catayupa enquires of Narada as to what the end
is that is attainable by Dhritarashtra ... 47
Narada declares the end attainable by Dhrita-
rashtra on expiration of three years from that
Qaiie ... .*. >•• ... ID

The Rishis all go away, satisfied with Dhrita-

rashtra's reception ... ... ... 48
The anxiety of the Pandavas, as also of others,

about the fate of Dhritarashtra and others

living in retirement ... ... ... ib

The cheerlessness of the Pandavas at the thought

of the old king and of their kinsmen slaught-
ered in the field of Kurukshetra ... ... 49
Sahadeva proposes a visit to the woods for seeing
the old king and Gandhari and Kunti and
Vidura and Sanjaya ... ... ... 50
Draupadi prefers the same request ... ... ib
King Yudhishthira orders preparations to be
made for the proposed visit ... ..» ib
Troops ordered out for escorting the king and
his party ... ... ... ..» 51
The citizens of Hastinapura and the inhabitants
of the provinces, desirous of seeing Dhrita-
rashtra, follow Yudhishthira ... ... ib
Kripa appointed the commander of the forces

accompanying the party ... ... ib

Yudhishthira and his brothers set out ... ... ib

Draupadi and other ladies proceed in close litters ... 52^

The ladies scatter wealth as they proceed in their

covered conveyances ... ... ... ib
 GONTlifTS. XI

PIGE.
The whole cavalcade blazes with beauty and
splendour ... ... ... ... 52
Yuyutsu and Dhaumya left at Hastinapura for
conducting the government and guarding the
city ... .•• ... ... lb
The Pandavas cross the Yamuna and behold
their uncle's retreat from a distance ... ib
The Pandavas, as also all their followers, alight-

ing from their cars, walk on foot ... ... ib

The Pandavas have a sight of Dhritarashtra,
Gandhari, and Kunti ... ... ... 5t
Sahadeva runs to meet Kunti ... ... ib
The Pandavas fall down at the feet of their
uncle, aunt, and Kunti ... ... .
ib
The Pandavas take from the hands of their uncle
and aunt and mother the jars of water they
were carrying ... ... ... ib
The citizens &c., and the Bharata ladiss also,
behold the old king, Gandhari and Kunti ... ib
King Yudhishthira presents the citizens to
Dhritarashtra ... ... ... ib
The joy of Dhritarashtra and others at the sight

of their relatives ... ... ... ib

Many highly blessed Rishis come to Dhritarash-
tra's retreat for seeing the Pandavas ... 54
Sanjaya points out to the assembled Rishis the
Pandavas one after another and their wives ... ib
Dhritarashtra enquires of Yudhishthira about
the welfare of the Pandavas ... ... 65
Yudhishthira enquires after Vidura ... ... 57
Yudhishthira beholds Vidura at a distance ... ib
The condition of Vidura ... ... ... ib
The death of Vidura ... ... ... 58
Vidura, being Dharma's self, casting off his human
body, enters the body of Yudhishthira by Yoga ... ib
Yudhishthira desirous of cremating the body of
Vidura ... ... ... ... ib
Xil CONTENTS.

P16E.
Yudlushthira warned againit it by an invisible

voice ... ... ... ... 58

Dhritarashtra oflfers fruits and roots to Yudhish-

thira and his brothers ... ... ... 59

The Pandavas pass the night in their uncle's
retreat ... ... ... ... ib

The next day Yudhishtkira and his brothers

visit the other retreats in that forest ... ib

Yudhishthira naakes presents to the ascetics re-

siding in that forest ... ... ... 60

Many Rishis headed by Vyasa come to Dhrita-
rashtra's retreat ... ... ... 61
Vyasa enquires after Dhritarashtra's welfare ... ib
Ditto enquires after the welfare of Gandhari
and Kunti ... ... ... ... ib

Vyasa tells DhritarSshtra and others who

Vidura was ... ... ... ••• 62
Vyasa explains the identity of Dharma with
Yudhishthira ... ... ... 63
Vyasa asks Dhritarashtra as to what he wishes
to see or hear ... ... ... ib

Putradargmna Farva.

Janamejaya questions Vai9ampayana abeut the

particulars of Yudhishthira's stay at the re-
treat ... ... ... ... ib

Vyasa declares his intention of accomplishing the

wish of Dhritarashtra by his Yoga puissance ... 64

Dhritarashtra wishes to see his dead children
and kinsmen ... ... ... 65
Vyasa asks Kunti as to what her wish is ... 67
Kunti tells the story of Kama's birth ... ... ib
Ditto wishes to have a sight of the slain Kama ... 68
Vyasa exculpates Kunti from all faults ... ib
Vyasa promises to show every one the persons
whom they wished to see and who were in
the other world ... ... ... 69
 CONTENTS. XIII

PAOE.
Vyasa explains to the party who among the dead
was what ... ... ... ... 69
When night came, Vyasa plunges into the
Bhagirathi for a bath ... ... ... 71
The warriors slain in Kurukshetrajall rise up
from the waters of the Bhagirathi with a
loud uproar ... ... ... ... ib

Every one presented the same aspect that he did

while clad for battle ... ... ... ib
Dhritarashtra receives from Vyasa the power of
vision ... ... ... ... 72
The scene is exceedingly wonderful and looks like
a huge painting on an extended canvas ... ib
Dhritarashtra filled with joy at the sight ... ib
Divested of wrath and malice, the spirits of the
dead mingle with the living in happy converse... ib
Towards dawn Vyasa dismisses the whole con-
course of spirits ... .... ... 73
They return to their reipective places in the

other world ... ... ... ... jj)

With Vyasa's permission many widows of Bha-

rata's race plunge into the waters of the
Bhagirathi for accompanying their deceased
lords ... ... ... ... 74
The rewards of those that r«cite theie sections
or hear them recited ... ... ... ib
Janamejaya enquires about the possibility of
men whose bodies have been destroyed to
reappear in those very forms ... ... 75
Vai^ampayana's explanation ... ... ib
The joy of Dhritarashtra at seeing his sons whom
he had never seen in consequence of his
blindness ... ... ... ... 78
Janamcjaya expresses the wish of beholding his
dead father through Vyasa's grace ... ... ib
The re-appearance of Parikshit, of Camika, and
of Cringin ... . ... ... ... ib
Xiy CO>f TEXTS.

PAGE.
Janainejaya, delighted at seeing hia sire, and
addresses Astika on the wonderful character
of his sacrifice ... ... ... 79
Astika's praise of the Island-born Vyasa ... ib

Janamejaya honours Astika ... ... ib

Ditto asks Vai^ampayana about the sequel of

Dhritarashtra's residence in the woods ... ib

Vyasa comforts Dhritarashtra and asks him to

dismiss the Pandavas ... ... ... 80

Dhritarashtra addresses Yudhishthira affection-
ately and dismisses him and his brothers .... ib

Yudhishthira offers to wait upon his uncle and

his two mothers ... ... ... 81

Gandhari dissuades Yudhishthira from that step ... ib

Yudhishthira asks for Kunti's permission to wait

upon her ... ... ... .'• ib

Sahadeva makes the same offer ... ... 82

Kunti affectionately dissuades her sons from re-
maining with her and thereby obstructing
her penances ... ... ... ib

The Pandavas obtain the leave of the old king

and their mothers to return home ... ,., ib

The old king embraces all the Pandavas one after

another ... ... ... ... 8S
Gandhari and Kunti embrace Draupadi and the
other Bharata ladies and instruct them as to

how they should conduct themselves towards

their husbands ... ... ... ib
The Pandavas and their men all set out for their
capital ... ... ... ... ib

Ndraddgamnna Parva.
Two years after their return from the retreat, the
Pandavas visited by Nilrada ... ... ib

Yudhishthira enquires of Narada after his uncle ... 84

Narada's report of the penances of Dhritarashtra
and Gandhari and Kunti and Sanjaya ... ib,
 CONTENTS. XV

PAGE.
Dhritarashtra and Gandhari and Kunti burnt
in a forest-conflagration ... ... 85
Sanjaya's escape ... ... ... 86
The ascetics of the forest glad at the fate of

Dhritarashtra and Gandhari and Kunti ... ib

The grief of the Pandavas and the citizens of
Hastinapura ... ... ... ib

Yudhishthira's lamentations at the fate of his

uncle, aunt, and mother ... ... 87
Narada consoles Yudhishthira by informing him
of the sacred character of the fire that had
burnt the royal party ... ... ... 88
The Pandavas and the citizens all proceed to the

Bhagirathi for offering oblations of water to

the deceased king and queens ... ... 89
Yudhishthira sends a number of men to the

retreat for duly cremating the remains of

his uncle, aunt, and mother ... ... ib

Yudhishthira performs the ^rdddas of the

deceased king and queens ..^ ... 90
Yudhishthira makes large gifts ... ... ib
Yudhishthira returns to the capital ... ... ib

The return of the men despatched to the forest

retreat for performing the last rites to the
remains of the deceased ... ... ib

The cheerlessness of Yudhishthira ... ... ib

Having heard this Farvan recited, one should

feed Brahmanas with Habishya ... ... ib

FINIS.

[ G ]
 )

THE MAHABHARATA
OF

KBISHNA-DWAIPAYANA VYASA
TRANSLATED
INTO

ENGLISH PROSE

Published and distributed chiefly gratis

BY
SUNDARI BiLi ROY,
WIDOW OF
PRATiPA CHANDRA ROY, c. i. El

MAUSALA PARVA.

CALCUTTA :

BHARATA PRESS.
No. 1, Raja Gooboo Dass' S^beet.
Printed by Kali Diss Sen.

1896.

( Thi right oj iramlatm h reimedi,

 .,, I.
;...;;.
NOTICE.
The i9ramava3ika Parva is completed. The Mausala is
taken up. Of the eighteen Parvas, the Mausala is the six-
teenth. Besides the Mausala, therefore^ there are two Parvas
still, viz., the Mahaprasthanika and the Swargarohanika. If
I succeed in ascending one rung more, there will still remain
the top-most one. Whether I shall succeed in reaching the
topmost rung is known only to the Omniscient Lord who
befriended the Pandavas in their sorest trials and whose com-
passion for the distressed, if they rely on Him, is unbounded.
I have set my
whole heart on the accomplishment of the taski
If notwithstanding all my exertions, failure instead of success
be mine, the reproach, I am pursuaded, will not be mine, for
I am but a purdanashin Hindu widow whose utmost re-
sources can achieve very little. Assisted by his friends and
patrons my husband was able to issue 94 faicicules. Since
his demise I have been able to issue 4 fascicules within a
period of eight montha. I have unhesitatingly devoted my
little stridhan to the purpose. Not only has that little been
swallowed up, but I have been obliged to supplement it by
debts. I have addressed applications to almost all the patrons
of my husband, including the several local Governments and
the princes and chiefs of India. A Hindu widow can do no
more. The results of those applioatioms is still unknown. I
have not, however, abandoned hope. Hope that sustains all
men in distress is sustaining me. I am adding to my debts
and the debts left me by my husband, for the completion of
the enterprise is my chief Vrata or vow of life. For my part,
I shall spare no pains to perform the Avahhrata or final bath
with which that Vrata is to end. At times, however, hope
fails to cheer me. The issue is in the hands of the All-power-
ful and All-merciful Father of the universe. May His will
be done !

Next to the Lord Hari who never abandoned my husband,

my reliance is on those friends and patrons who always res-
ponded to my husband's appeals. It is impossible to think
 ( 2 >

that theywho have done so much to aid the enterprise will

turn away from it now that it is so near completion. Pro-

fessor E. B. Cowell and Mr. C. H. Tawney, with that love
which have always distinguished them of Oriental literature
and with that kindness which is theirs for struggling distress,
have both written to Mahamahopadhyaya Mahesh Chandra
Nyayaratna, urging him to befriend me to the best of his
power. Mahamahopadhyaya Nyayaratna is a tower of strength.
The exertion of his influence cannot go for nothing. My
obligations to Mons. A. Barth and other continental scholars,

as also to Professor Lanman and other American scholars, as

also to Dr. R. Rost and Professor Max Muller, it would be im-
possible to exaggerate. Every one of these emenent men is
trying his best to help me. May the Almighty, if not for my
sake, at least for theirs, crown those exertions with success !

SUNDARI BALA ROY.

 TABLE OF CONTENTS.

MAUSALA PARVA.

PAGE.
Yudhishthira notices unusual portents... ... 1
The Pandavas receive intelligence of the destruc-
tion of the Vrishnis at one another's hands

and of the departure of Rama and Krishna

from the world ... ... ... 2
Janaraejaya enquires about the particulars of
the destruction of the Vrishnis and the
Andhakas ... ... ... ... ib

VaiQampayana ascribes the destruction to the

influence of Time ... ... ... ib

Janamejaya enquires about the details ... ib

The story of the Yadava youths dressing Vabhru

up as a woman quick with child and enquir-
ing of Narada, Vigwamitra, and Kanwa as

to what the sex will be of the offspring she

would bring forth ... ... ... ib

The Rishis, enraged at the deception sought to

be practised on them, denounce the curse
that Vabhru will bring forth a terrible iron

bolt that will cause the destruction of the

Vrishnis and Andhakas with the exception
of Rama and Krishna ... ... ... ib

Krishna does not seek to nullify the curse ... 3

The fact of the curse reported to king Ugrasena ... ib

Vabhru brings forth an iron bolt ... ... ib

King Ugrasena orders the bolt to be reduced to

fine powder and cast into the sea ... ... ib

The manufacture of wines and spirits forbidden

at the Vrishni city ... ... ••• ib
2 CONTENTS.

PAGE.
The dreadful portents of calamity daily seen by
the Vrishnis throughout the city ... ... 8
The Vrishnis and the Andhakas become disres-

pectful towards the Brahraanas ... ... 4

Portents in the sky ... ... ... ib
Krishna understands that the curse of Gandhari
is about to be fulfilled ... ... ... 5
Krishna proclaims the necessity of a pilgrimage
of the Vrishnis to the sea-coast ... ... ib
The dream dreamt by the Vrishni ladies ... ib
The ascension into the sky and disappearance of
Krishna's celebrated discus ... ... 6
The sudden flight over the surface of the sea and
disappearance of Krishna's steeds with the
celebrated car unto which they were yoked ... ib

The Vrishnis with their forces set out of

Dwaraka for Prabhasa ... ... ... ib
Uddhava takes leave of the Vrishnis and of
Krishna for departing from the world ... ib
The Vrishnis behold Uddhava ascend the sky,
filling it with his effulgence ... ... 7
The Vrishnis, mixing wine with the food in-
for Brahmanas, give it away unto
tended
monkeys and apes ... ... ... ib
The foremost ones among the Vrishnis begin to
indulge in wine in the very presence of
Krishna ... ... ... ... jb
Tuyudhana derides Kritavarman for his having
slain the warriors of Pandavas while they
were asleep ... ... ... ... jb
Kritavarman replies by referring to Yuyudhana's
cowardly act of slaying Bhuri^ravas while
the latter, casting off his weapons, sat in
Yoga ... ... ... ... ib
Yuyudhana refers to the conduct of Kritavar-
man towards Satrajit in the matter of the
celebrated gem SyamantaJca .... ... ib
 THE MAHABHARATA.
MAUSALA PARVA.

Section I.

Boiving down unto Ndrayana, and to Nara, the foremast

nf men, as tdso to the goddess Saraswati, shovdd the word
Jaya he uttered.

VaiQampayana said,— "When the thirty-sixth year (after

the battle) was reached, the delighter of the Kurus, viz.,

Yudhishthira, beheld many unusual portents,^ Winds, dry

and strong, and showering gravels, blew from every side.

Birds began to wheel, making circles from right to left.*

The great rivers ran in opposite directions. The horizon on

every side seemed to be always covered with fog. Meteors,
showering (blazing) coals, fell on the Earth from the sky.*
The Sun's disc, O king, seemed to be always covered with
dusfc. At its rise, the great luminary of day was shorn of
splendour and seemed to be crossed by headless trunks (of
human beings).* Fierce circles of light were seen every day
around both thfe Sun and the Moon.* These circles showed
three hues. Their edges seemed to be black and rough and
ashy-red in colour.^ These and many other omens, foreshad-
owing fear and danger, were seen, king, and filled the
hearts of men with anxiety.® A little while after, the Kuru
king Yudhishthira heard of the wholesale carnage of the Vrish-
nis in consequence of the iron bolt.^ The son of Pandu, hear-
ing that only Vasudeva and Rama had escaped with life, sum-
moned his brothers and took counsel with them as to what
they should do.^ Meeting with one another, they became

* This refers to the well-known phenomenon called Corona of the

two great luminaries. — T.
2 MAHABHARATA.

greatly distressed upon hearing that the Vrishnis had met

with destruction through the Brahmana's rod of chastisement.*
The death of Vasudeva, like the drying up of the ocean,
those heroes could not believe. In fact, the destruction of the
wielder of ^arnga was incredible to them.^° Informed of the
incident about the iron bolt, the Pandavas became filled with
grief and sorrow. In fact, they sat down, utterly cheerless

and penetrated with blank despair."**

Janamejaya said,
—"Indeed, holy one, how was it that
the A.ndhakas along with the Vrishnis, and those great car-
warriors, viz., the Bhojas, met with destruction in the very
sight of Vasudeva ?""
Vai9ampayana continued,—"When the thirty-sixth year
was reached (after the great battle) a great calamity overtook j

the Vrishnis. Impelled by Time, they all met with destruc-

tion in consequence of the iron bolt."*^
Janamejaya said,
—"Cursed by whom did those heroes, viz.,

the Vrishnis, the Andhakas, and the Bhojas, met with des-
truction ? O foremost of regenerate persons, do thou tell me
!""
this in detail
—
Vaigampayana continued, "One day, the Vrishni heroes
numbering Sarana amongst them, saw Viijwamitra and Kanwa
and Narada arrived at Dwaraka.*^ Afflicted by the rod of
chastisement wielded by the deities, those heroes, causing
Camva to be disguised like a woman, approached those ascetics
and said,*^
—'This one is the wife of Vabhru of immeasurable

energy who is desirous of having a son. Ye Rishis, do you

Icnow for certain what this one will bring forth ?'*^
Hear
now, O king, what those ascetics, attempted to be thus de-
ceived, said,*^
—'This heir of Vasudeva, by name Camva, will

bring forth a fierce iron bolt for the destruction of the Vrish-
nis and the Andhakas !*^ Ye wicked and cruel ones, intoxicat-
ed with pride, through that iron bolt ye will become the
exterminators of your race with the exception of Rama and
Janarddana \"^ The blessed hero armed with the plough will
enter the ocean, casting off his body, while a hunter of the
name of Jara will pierce the high-souled Krishna while lying
on the ground 1'^'
— Endeavoured to be deceived by those
 ifAUSALA PARVA.' 9t>

"wicked ones, those ascetics, with eyes red in wrath, looked afc

each other and uttered those words. Having said so they then

proceeded to see Ke^ava.^^ The slayer of Madhu, informed of

what had taken place, summoned all the Vrishnis and told
them of it. and fully acquaint-
Possessed of great intelligence
ed with what the end of his race would be, he simply said

that that which was destined would surely happen.^^ Hrishi-

kega having said so, entered his mansion. The Lord of the
universe did not wish to ordain otherwise.^* When the next
day came, Camva actually brought forth an iron bolt through
which all the individuals in the race of the Vrishnis and the
Andhakas became consumed into ashes."^ Indeed, for the
destruction of the Vrishnis and the Andhakas, Gamva brought
forth, through that curse, a fierce iron bolt that looked like a
gigantic messenger of death. The fact was duly reported to
the king."* In great distress of mind, the king (Ugrasena)
caused that iron bolt to be reduced into fine powder. Men
were employed, O king, to cast that powder into the sea.''''

At the command of Ahuka, of Janarddana, of Rama, and of

the high-souled Vabhru, it was, again, proclaimed throughout
thecity,^^ that from that day, among
all the Vrishnis and the

Andhakas no one should manufacture wines and intoxicating

spirits ofany kind,^^ and that whoever would secretly manu-
facture wines and spirits should be impaled alive with all his
kinsmen.^® Through fear of the king, and knowing that ib
was the command of Rama also of unimpeachable deeds, all
the citizens bound themselves by a rule and abstained firoin,

manufacturing wines and spirits."*^

Section II.

Vaigampayana said,
—"While the Vrishnis and the Andha-
kas were thus endeavouring (to avoid the impending calamity),
the embodied form of Time (Death) every day wandered about
their houses.^ He looked like a man of terrible and fierce
aspect. Of bald head, he was black and tawny of complexion.
Sometimes he was seen by the Vrishnis as he peered into their
houses.^ The mighty bowmen among the Vrishnis shot bun.-
 9 MAHABHABATA.

dreds and thousands of shafts at him, but none of these suc-

ceeded in piercing him, for he was none else than the Des-
troyer of all creatures.^ Day by day strong winds blew, and
many were the evil omens that arose, awful and foreboding
the destruction of the Vrishnis and the Andhakas.* The
streets swarmed with rats and mice. Earthen pots showed
cracks or broken from no apparent cause. At night, the rats
and mice ate away the hair and nails of slumbering men.^
Sarikas chirped, sitting within the houses of the Vrishnis,
The noise made by those birds ceased not for even a short
while by day or by night.^ The Sarashas were heard to
imitate the hooting of the owl, and goats imitated the cries,

O Bharata, of jackals.'' Many birds appeared, impelled by

Death, that were pale of complexion but that had legs red of
hue. Pigeons were seen to always disport in the houses of the
Vrishnis.^ Asses were born of kine, and elephants of mules.

Cats were born of bitches, and mouse of the mungoose.^ The

Vrishnis, committing sinful acts, were not seen to feel any
shame. They showed disregard for Brahmanas and the Pitris
and the They insulted and humiliated their precep-
deities.^*

tors and seniors. Only Rama and Janarddana acted diflferent-

ly. Wives deceived their husbands, and husbands deceived

wives.^^ Fires, when ignited, cast their flames towards the

left. Sometimes they threw out flames whose splendour was

blue and red.^'^ The Sun, whether when rising or setting over

that city, seemed to be surrounded by headless trunks of

human form.^* In cook-rooms, upon food that was clean and

well-boiled, were seen, when it was served out for eating, in-

numerable worms of diverse kindg.^* When Brahmanas, re-

ceiving gifts, blessed the day or the hour (fixed for this or that

undertaking) or when high-souled men were engaged in silent

recitations, the heavy trend was heard of innumerable men

running about but no one could be seen to whom the sound of

such tread could be ascribed." The constellations were re-
peatedly seen to be struck by the planets. None amongst the
Yadavas could, however, obtain a sight of the constellation of

his birth,^^ When the Panchajanya was blown in their houses,

asses of dissonant and awful voice, brayed aloud from every

 MA us ALA PART A. 5

direction.**' Beholding these signs that indicated the perverse

course of Time, and seeing that the day of the new moon
concided with the thirteenth (and the fourteenth) lunation,

Hrishikega, summoning the Yadavas, said unto them these

words:*®
— 'The fourteenth lunation has been made the fifteenth

by Rahu once more. Such a day had appeared at the time

of the great battle of the Bharatas. It has once more ap-
peared, it seems, for our destruction.'+*^ —The slayer of Ke9i,

viz., Janarddana, thinking upon the omens that Time showed,

understood that the thirtysixth year had come, and that what
Gandhari, burning with grief on account of the death of her
sons, and deprived of all her kinsmen, had said was about to
transpire.^""^* 'The present is exactly similar to that time
which Yudhishthira had noted at sight of those awful omens
which appeared when the two armies were arrayed in order of
battle.'"*^ Vasudeva, having said so, endeavoured to bring about
those occurrences which would make Gandhari's words true.
That chastiser commanded the Vrishnis to make a
of foes
pilgrimage to some sacred water.*^ The messengers forthwith
proclaimed at the command of Kecjava that the Vrishnis
should make a journey to the sea-coast for bathing in the
sacred waters of the ocean."-*

Section III.

Vai9ampayana said,
—"At that time the Vrishni ladies
dreamt every night that a woman of black complexion and
white teeth, entering their abodes, laughed aloud and ran
through Dwaraka, snatching from them the auspicious threads
in their wrists.* The men dreamt that terrible vultures,

* The blare of the conch is regarded as a good omen. In the houses

of the Yadavas, however, as soon as a conch was blown, it was follow-
ed by the bray of asses all around. That was an evil omen. — T.
t The moon has altogether fifteen lunations. Sometime two and
even three lunations coincide in course of a single solar day. The last
phenomenon is called 'Tryahasparga.' Bahu is, in really, the descend-
ing node of the moon. A Tryahaspar^a, brought about by the action of
Bahu, is looked upon as a very fatal day. —T,
B UAHABHARATA.

entering their houses and fire-chambers, gorged themselves on

their bodies.^ Their ornaments and umbrellas and standards
and armour were seen to be taken away by terrible Rakshas.*
In the very sight of the Vrishnis, the discus of Krishna, given
by Agni, made of iron and having its nave composed of
hardest adamant, ascended into the firmament.* In the very
sight of Daruka, the excellent car of Vasudeva, of solar efful-
gence, and properly equipt, was taken away by the horses
yoked unto it. steeds, numbering four, {viz.,
Those foremost of
Caivya, Sugriva, Meghapushpa and Valahaka), and endued
with the speed of thought, fled away, dragging the car after
them along the surface of the ocean.^ The two great standards
of Krishna's car and Valadeva's car, viz., that with the device
of Garuda and that bearing the device of the palmyra, which
were reverently worshipped by those two hert)es, were taken
away by Apsaras who, day and night, called upon the Vrish-
nis and the Andhakas to set out on a pilgrimage to some
sacred water.® When these omens were seen and heard, those
foremost of men, viz., the mighty car- warriors of the Vrishnis
and the Andhakas, became desirous of setting out, with their
whole families, on a pilgrimage to some sacred water.^ They
prepared diverse kinds of viands and edibles and diverse kinds
of wines and meat.^ The troops of the Vrishnis and the
Andhakas, blazing with beauty and endued with fierce energy ,^

then set out from the city on cars and steeds and elephants.'
The Yadavas then, with their wives, proceeded to Prabhasa
and took up their residence there, each in the ^^temporary)

habitation that was assigned to him, and all having an abund-

ance of provisions consisting of edibles and drink.^** Hearing
that they had taken up their abode on the sea-coast, Uddhava,
the wisest of men, who was, besides, well-versed in Yoga,
proceeded there and took their leave (for departing)." Krish-
na, with joined hands, saluted Uddhava, and seeing him bent
on departing (from the world) and knowing that the destruc^
tion of the Vrishnis was at hand, did not feel any disposition.

to prevent him." The mighty car-warriors among the Vrish-

nis and the Andhakas, whose hour had come, then saw Ud-
dhava proceed on his great joujney, filling the whole welkiu
 MAUSALA PARTA. 7

with his Splendour." The Vrishnis, mixing with wine the

food that had been cooked for high-souled Brahmanas, gave it

away unto monkeys and apes.^* Those heroes of fierce energy

then began their high rivelS; of which drinking formed the
chief feature, at Prabhasa. The entire field echoed with the
blare of hundreds of trumpets and abounded with actors and
dancers plying their vocations.^® In the very sight of Krish-
na. Rama began to drink, with Kritavarman, Yuyudhana
and Gada and Vabhru also did the same.^® Then Yuyudhana,
inebriated with wine, derisively laughing at and insulting
Kritavarman in the midst of that assembly, said," —'What
Kshatriya is there who, armed with weapons, will slay men
locked in the embraces of sleep and, therefore, already dead ?

Hence, son of Hridika, the Yadavas will never tolerate

what thou hast done !'^^
When Yuyudhana had said these
words, Pradyumna, that foremost of car-warriors, applauded
them, expressing his disregard for the son of Hridika.^^ High-
ly incensed at this, Kritavarman, emphasising his disregard
for Satyaki by pointing to him with his left hand, said these
words r^**
—'Professing thyself to be a hero, how couldst thou
so cruelly slay the armless Bhurigravas who, on the field of
battle, (gave up all hostile intentions and) sat in prdya V^^
Hearing these words of his, Kegava, that slayer of hostile
heroes, giving way to wrath, cast an angry glance at Kritavar-
man.^^ Then Satyaki informed the slayer of Madhu as to how
Kritavarman had behaved towards Satrajit for taking away
from him the celebrated gem iiyamantakaP Hearing the
narrative, Satyabhama, giving way to wrath and tears, ap-
proached Kegava and sitting on his lap enhanced his anger
(for Kritavarman).'^* Then rising up in a rage, Satyaki said,
— 'I swear to thee by Truth that I shall soon cause this one to
follow in the wake of the five sons of Draupadi, and of
Dhrishtadyumna and Cikhandin, — they,i;i2;., that were slain by
this sinful wretch, while they were asleep, with the assistance
of Drona's son. thou of slender waist, Kritavarman's period
of life and fame have come to their end.'"^"" Having said
these words, Satyaki rushed at Kritavarman and severed his
head with a sword in the very sight of Kecava.-* Yuyu-
8 MAHABHARATA.

dhana, having achieved this feit, began to strike down others

there present. HrishikcQa ran to prevent him from doing

further mischief.^'-* At that time, however, monarch, the

Bhojas and Andhakas, impelled by the perverseness of the hour

that had come upon them, all bccime as one man and sur-
rounded the son of Cini-^*® Janarddaiia of mighty energy,
knowing the character of the hour, stood unmoved without
giving way to anger at the sight of those heroes rushing in

wrath at Satyaki from every side.^^ Urged by fate and in-

ebriated with drink, they began to strike Yuyudhana with the

pots from which they had been e iting.^- When the son of

Cini was being thus assaulted, Rukmini's son became highly

enraged. He rushed for^vard for rescuing Satyaki who was
engaged with the Bhojas and the Andhakas.^^ Endued with
might of arms and wealth of energy, those two heroes exerted
themselves with great courage.But as the odds were over-
whelming, both of them were slain in the very sight of
Krishna.^* The delighter of the Yadus, beholding his own
son, and the son of Cini too, slain, took up, in wrath, a hand-
ful of the Erald grass that grew there.^^ That handful of
grass became a terrible bolt of iron endued with the energy

of the thunder bolt. With it Krishna slew all those that

came before him.^^ Then the Andhakas and the Bhojas, the

Caineyas and the Vrishnis, urged by Time, struck one another

in that fearful melee." Indeed, king, whoever amongst
them took up in wrath a few blades of the Erakd grass, these,

in his hands, became soon converted into a thunder-bolt, O

puissant one !^^ Every blade of grass there was seen to be

converted into a terrible iron bolt. All this, know, O king,

was due to the curse denounced by Brahmanas.^^ He who

hurled a blade of grass saw that it pierced through even
such things as were utterly impenetrable. In fact, every
blade was seen to become a terrible bolt having the force
of thunder.*^ Son killed sire, and sire killed son, Bharata !

Inebriated with wine, they rushed and fell upon one another.**
The Kukuras and the Andhakas met with destruction like
insects rushing at a blazing fire. As they were thus being
slaughtered, no one among them thought of escaping by
 ilAUSALA PARVA.

flight*- Knowing that the hour of destruction had come, the

mighty-armed Ke^ava stood there, eyeing everything. In-
deed, the slayer of Madhu stood, raising a bolt of Iron formed
of a blade of grass/* Beholding that Camva was slain, as
alsoCharudeshna and Pradyumna and Aniruddha, Madhava
became filled with rage.** Beholding Gada lying dead on the
ground, his wrath became enhanced. of Carnga The wielder
and the discus and the mace then exterminated the Vrishnis
and the Andhakas.*^ Hear, king, what that conquerer of
hostile towns, viz., Vabhru of mighty energy, and Daruka,
*hen said to Krishna.*^ — '0 holy one, a very large number of
m.en has been slain by thee ! Turn now to where Rama has
gone ! We wish to go there where he has proceeded.' ""

Section IV.

Vaigampayana said,
—" Then Daruka, and Ke^ava and
Vabhru left that spot, following in the wake of Rama (for
discovering his retreat). They beheld that hero of infinite
energy sitting thoughtfully, reclining his back against a tree, in
a solitary spot of earth.* Finding Rama of great soul, Krish-
na commanded Daruka, saying,
—'Going to the Kurus, inform
Partha of this great slaughter of the Yadus.^ Let Arjuna
come here quickly, hearing of the destruction Yadavas
of the
through the Brahman as' curse.' Thus addressed. Daruka, de-
prived of his senses by grief, proceeded on a car to the (capital
of the) Kurus.* After Daruka had gone away, Ke9ava,
seeing Vabhru waiting on him, told him these words 'Do :
—
thou go quickly protecting the ladies.
for Let not robbers
do them any injury, tempted by the wealth (that is with
them).'* Thus commanded by Ke^ava, Vabhru, still help-
less with wine but cheerless at the slaughter of his kins-
men, departed. He had rested for a while by the side of
Ke^ava, but as soon as he had proceeded to a distance, the
iron-bolt, attaching itself to a mallet in the hands of a hunter,
suddenly sprang of itself upon that solitary survivor of the
j
Yadava race and slew him who also had been included in the

[ 2 ]
29 MAHABTTARATA,

curse of the Brilhmanas.*^ Beholding Vabhru slain, Kecava of

great energy addressed his elder brother and said,

—'Do thou,
O Rama, wait for me here till I place the ladies under the
care of kinsmen.'^ Entering the city of Dwaravati, Janjird-
dana said these words unto his father,
—'Do thou protect all

the ladies of our house, till At the

Dhananjaya comes !^

skirts of the forest Rama is waiting for me. I shall meet him
today. This great carnage of the Yadus has been beheld by

me even as I beheld before the carnage of those Kshatriyas who

were the foremost ones of Kuru's race.* It is impossible for

me to see this city of the Yadavas without the Yadus beside

rae.f Know that proceeding to the woods I shall practise

penances with Rama in my company.'® Having said these

words, Krishna touched the feet of his father with his head,
and quickly left his presence. Then a loud wail of sorrow

arose from the ladies and children of his house.^*' Hearing

that loud sound of wailing uttered by the weeping ladies,

Kegava retraced his foot-steps and said unto them,

—'Arjuna
will come here. That foremost of men will relieve you of
your grief !'^^
Proceeding then to the forest, Kecava beheld
Rama sitting in a solitary spot thereof. He also saw that

Rama had set himself to Yoga and that from out his mouth
was issuing a mighty snake.*^ The colour of that snake was
white. Leaving the human body (in which he had dwelt so
long), that high-souled Naga, of a thousand heads and having
a form as large as that of a mountain, endued besides with
red eyes, proceeded along that way which led to the ocean.^*

Ocean himself, and many celestial snakes, and many sacred

Rivers were there, for receiving him with honour. There were
Karkotaka and Vasuki and Takshaka and Prithu^ravas and
Varuna and Kunjara,^* and MiQri and Cankha and Kumuda

* The grammatieal connection of this Verse, as explained by Nila-

knntha, is, yuktam fvaddham) mausalam Brah-
'kute (lauha mnds'are)
raanncaptam Vabhrum (swayameva nipatya) avadhit.' The sense then
is that the iron bolt, inspiring a mallet in the hands of a hunter, ran
-of itself at Vabhru who was under the curse and killed him. — T.
t The sense is that! cannot bear to see this city of the Yadus di-

vested as it is of those heroes.— T.

 MAUSALA PARVA. IX

and Pundarika, and the high-souled Dhritarashtra, and Hrada

and Kratha and Citikantha of fierce energy, and Chakrar-
manda and and that foremost of Nagas called
At.ishanda,^^
Durniukha, and Amvarisha, and king Varuna himself, mon-
arch. Advancing forward and offering him the Arghya and
water to wash his and with diverse other rites, they all
feet,

worshipped the mighty Naga and saluted him by making the

usual enquiries.^* After his brother bad thus departed from
the (human) world, Vasudeva of celestial Vision, who was fully
acquainted with the end of all things,, wandered for sometime
in that lonely forest thoughtfully. Endued with
great energy
he then sat down on the bare He
had thought before
earth.^''

this of everything that had been foreshadowed by the words

uttered by Gandhari in former days. He also recollected the
words that Durvasas had spoken at the time his body was
smeared by that Rishi with the remnant of the Payasa he
had eaten (while a guest at Krishna's house).^^ The high-
souled one, thinking of the destruction of the Vrishnis and
the Andhakas, as also of the previous slaughter of the Kurus
concluded that the hour (for his own departure from the world)
had come. He then restrained his senses (in Yoga),^^ Con-
versant with the truth of every topic, Vasudeva, though he-
was the Supreme Deity, wished to die for dispelling all doubts
and establishing a certainty of results (in the matter of human
existence), simply for upholding the three worlds and for
making the words of Atri's son true.*^^ Having restrained all
his senses, speech, and mind, Krishna laid himself down in.
high Yoga. A hunter of the name of Jara then came-
fierce

there, desirous of deer.^* The hunter, mistaking Ke9ava, who

was stratched on the earth in high Yoga, for a deer, pierced
him at the heel with a shaft and quickly came to that spot
for capturing his prey.^^ Coming up, Jara beheld a man
dressed in yellow robes, rapt in Yoga, and endued with

* The allusion is to the impenetrability of every part of Krishna's

body save his feet. Atri's son, Durvasas, had made Krishna invulnerable
except the soles of the feet. Krishna wished to die in such a manner as,
would make the Bishi's words true,— T.
12 dAHABHARATA.

many arms. Regarding himself an offender, and filled with

fear, he touched the feet of Kecjava.'''^ The high-souled one
comforted him and then ascended upwards, filling the entire
welkin with splendour.^* When he reached Heaven, Vasava
and the twin A(;wins and Rudra and the Adityas and the
Vasus and the Vi^wedevas, and Munis and Siddhas and many
foremost ones among the Gandharvas, with the Apsaras, ad-
vanced to receive him.'^^ Then, O king, the illustrious Nara-
yana of fierce energy, the Creator and Destroyer of all, —that
preceptor of Yoga — filling Heaven with his splendour, reached

his own inconceivable region."* Krishna then met the deities

and (celestial) Rishis and Charanas, king, and the foremost

ones among the Gandharvas and many beautiful Apsaras and

Siddhas and Saddhyas. All of them, bending in humility,

worshipped him.^' The deities all saluted him, monarch,

and many foremost of Munis and Rishis worshipped him who

was the Lord of all. The Gandharvas waited on him, hymn-
ing his praises, and Indra also joyfully praised him."^**

Section V.
Vai9ampayana said,— ''Meanwhile Dtlruka, going to the
Kurus and seeing those mighty car-warriors, viz., the sons of
Pritha, informed them of how the Vrishnis had slain one an-
other with iron bolts.* Hearing that the Vrishnis along with
the Bhojas and Andhakas and Kukuras had all been slain, the
Pandavas, burning with grief, became highly agitated.^ Then
Arjuna, the dear friend of Kegava, bidding them farewell, set
out for seeing his maternal uncle. He said that destruction

would soon overtake everything.^ Proceeding to the city of

the Vrishnis with Daruka in his company, O puissant king,

that hero beheld that the city of Dwaraka looked like a woman
reft of her husband.* Those ladies who had, before this, the

very Lord of the universe for their protector, were now lord-

less. Seeing that Partha had come for protecting them, they
all set up a loud wail.*^ Sixteen thousand ladies had been
wedded to Vasudeva. Indeed, as soon as they saw Arjuna
arrive, they uttered a loud cry of sorrow.^ As soon as the Kuru
 MAUSALA PARYA. 13

prince met those beauteous ones deprived of the protection

of Krishna and of their sons as well, he was unable to look at
them, his vision being obstructed by tears.^ The Dwaraka-
river had the Vrishnis and the Andhakas for its water, steeds
for its fishes, cars for its rafts, the sound of musical instruments
and the rattle of cars for its waves, houses
and mansions and
public squares for 'Gems and precious stones were its
its lakes.

abundant moss. The walls of adamant were the garlands of

flowers that floated on it. The streets and roads were the
strong currents running in eddies along its surface. The great
open squares were the still large lakes in its course. Rama
and Krishna were its two mighty alligators. That agreeable
river now seemed to Arjuna to be the fierce Vaitarani bound
up with Time's net.^"^^ Indeed, the son ©f Vasava, endued
with great intelligence, beheld the city to look even thus, reft
as it was of the Vrishni heroes." Shorn of beauty, and per-
fectly cheerless, it presented the aspect of a lotus flower in
the season of winter. Beholding the sight that Dwaraka pre-
sented, and seeing the numerous wives of Krishna, Arjuna
wailed aloud with eyes bathed in tears and fell down on the
earth.^- Then Satya the daughter of Satrajit, and Rukmini
too, king, fell down beside Dhananjaya and uttered loud
wails of grief.^» Raising him then they caused him to be
seated on a golden seat. The ladies sat around that high-souled
one, giving expression to their
feelings." Praising Govinda
and talking with the ladies, the son of Pandu comforted them
and then proceeded to see his maternal uncle.""

Section VI.

Vaicjampayana said,— "The Kuru prince beheld the heroic

and high-souled Anakadundubhi lying on the ground, and
burning with grief on account of his sons.* The broad-chested
and mighty-armed son of Pritha, more afflicted than his
uncle, with eyes bathed in tears, touched his uncle's feet, O
Bharata.2 The mighty-armed Anakadundubhi wished to smell
the head of his sister's son but failed to do slayer
it, of
foes '.2
The old man of mighty-arms, deeply afflicted, embraced
14 MAHABHARATA.

Piirfcha with his arms and wept aloud, remembering his soni,

brothers, grandsons, daughter's soiis, and friends.*

"Vasudeva said,
—'Without beholding those heroes, Ar-
juna, who had subjugated all the kings of the Earth and the
Daityas a hundred times, I am still alive ! I see, that I am
difficult to die l'^ Those two heroes who were the dear disciples

of Arjuna, and who were much regarded by him, alas, Par-

tha, through their fault, the Vrishnis have been destroyed !^

Those two who were regarded as Atirathas amongst the fore-

most of the Vrishnis, and referring to whom in course of con-

versation thou wert wont to indulge in pride,^ and who, O

chief of Kuru's race, were ever dear to Krishna himself, — alas,

those two, Dhananjaya, have been the chief causes of the

destruction of the Vrishnis !^ I do not censure the son of Cini

or the son of Hridika, Arjuna ! I do not censure Akrura

or the son of Rukmini. No doubt, the curse (of the Rishis)

is the sole cause !® How is it that that lord of the universe,

viz., the slayer of Madhu, who had put forth his prowess for

achieving the destruction of Ke9in and Kansa, and Chaidya

swelling with pride, and Ekalavya the son of the ruler of the
Nishadas, and the Kalingas and the Magadhas, and the Gan-
dharas and the king of Kagi, and many rulers assembled
together in the midst of the desert, many heroes belonging to
the East and the South, and many kings of the mountainous
regions, — alas, how could he remain indifferent to such a
?i*'"^"
calamity as the curse denounced by the Rishis Thyself,
Narada, and the Munis, knew him to be the eternal and sin-
less Govinda, the Deity of unfading glory !^^ Alas, being
puissant Vishnu himself, he witnessed, without interfering,

the destruction of his kinsmen ! My son must have himself

allowed all this to happen.** He was the Lord of the universe.
He did not, however, wish to falsify the words of Gandhari
and the Rishis, O scorcher of foes !*^ In thy very sight, O
hero, thy grandson, who had been slain by Agwatthaman,
was revived through his energy.*" That friend, however, of
yours did not wish to protect his kinsmen. Beholding his

sons and grandsons and brothers and friends lying dead, he

said unto me these words, chief of Bharata's race, — The
 MAUSALA. PARVA. 15

come !^'""
destruction of this our race has at last Vibhatsu
will come to this city, viz., Dvvaravati. Tell him what has
occurred, viz., this great carnage of the Vrishnis." I ha\e
no doubt that as soon as he will hear of the destruction of
the Yadus, that hero of mighty energy will come here Avithout
any Know,
loss of time.^° father, that I am Arjuna and

Arjuna is That should be done by thee which he would

myself.
say.'^^ The son of Pandu Avill do what is best for the women
and the children. Even he will perform thy funeral rites.''*
This city of Dwaravati, after Arjuna's departure, will, with
its walls and edifices, be swallowed up by the ocean without
any delay.^^ As regards myself, retiring to some sacred place,
I shall bide my hour, with the intelligent Rama in my com-
pany, observing strict vows all the while !**— Having said
these words unto me, Hrishike^a of inconceivable prowess,
leavingme with the children, has gone away to some spot
which I do not know." Thinking of those two high-souled
brothers of thine, as also of the terrible carnage of my kins-
men, I have abstained from all food, and am emaciated with
grief !2« I shall neither eat, nor live. By good luck thou
meetest me, O son of Pandu. Do thou accomplish all, O
Partha, that Krishna has said !" This kingdom, with all
these women, and all the wealth here, is thine now, son of
Pritha ! As regards myself, slayer of foes, I shall cast off
my life-breaths dear though they be !' "^^

Section VII.

Vai^ampayana said,— "That scorcher of foes, viz.,

Vibhatsu,
thus addressed by his maternal uncle,
replied, with great
cheerlessness of heart, unto Vasudeva who was equally cheer-
less, saying,^— '0 uncle, lam unable to .look at this Earth
when she is reft of that hero of Vrishni's race and those my
other kinsmen The king and Bhimasena and Sahadeva and
I'

Nakula and Yajnaseni, numbering the sixth, are of the

same
mind with myself, in this matter.^ The tin^e has
come for
the departure of the king also.
Know this that the hour of
16 MAHABHARATA.

our departure too is at hand. Thou art the foremost of those

that are well conversant with the course of time.* I shall,

however, O chastisar of foes, first remove to Indraprastha the

women of the Vrishni race as also the children and the aged.'"

Having said so unto his uncle, Arjuna next addressed Daruka,

saying,
— 'I wish to .see without any delay the chief officers of
the Vrishni heroes.'^ Having uttered these words, the heroic
Arjuna, grieving for those great car-warriors (who had been
sjain), entered the great hall of the Yadavas (where they used
to hold their court), called Sudharraa.'^ When he had taken
his seat there, all the citizens, including the Brahmanas, and
all the ministers of state, came and stood surrounding him.*
Then Partha, more grieved than they, addressed those griev-
ing and cheerless citizens and officers who were more dead
than alive, and said these words that were well suited to the
occasion :® — 'I shall away with me the remnants of tho
take
Vrishnis and the Andhakas The sea will soon engulf this
!

city.^" Equip all your cars and place on them all your wealth.
This Vajra (the grandson of Krishna) will be your king at
Cakraprastha !" On the seventh day from this, at sunrise,
we shall set out. Make your preparations without delay !'"
Thus addressed by Pritha's son of pure deeds, all of them
hastened their preparations with eagerness for achieving their
safety.^* Arjuna passed that night in the mansion of Ke9ava.
He was suddenly overwhelmed with great grief and stupefac-

tion." When morning dawned, Vasndeva of great energy

and prowess attained, through the aid of Yoga, to the highest

goal.^^ A loud and heart-rending sound of wailing was
heard in Vasudeva's mansion, uttered by the weeping ladies."

They were seen with dishevelled hair and divested of orna-

ments and floral wreaths. Beating their breasts with their

hands, they indulged in heart-rending lamentations." Those
foremost of women, viz., Devaki and Bhadra and Rohini and
MadirJi threw themselves on the bodies of their lord." Then
Partha caused the body of his uncle to be carried out on
a costly vehicle borne on the shoulders of men.'^ It wag
followed by all the citizens of Dwaraka, and the people
of the provinces, all of whom, deeply afflicted by grief, had
 MA.USALA PARYA. 17

been well-affected towards the deceased hero.^° Before that

vehicle were borne the umbrella which had been held over
his head at the couclusion of the horse-sacrifice he had
achieved while living, and also the blazing fires he had daily
worshipped, with the priests that had used to attend to
them.^^ The body of the hero was followed by his wives
decked in ornaments and surrounded by thousands of women
and thousands of their daughters-in-law."'^ The last rites

were then performed at that spot which had been agreeable

to him while he was alive."^ The four wives of that heroic
son of Cura ascended the funeral pyre and were consumed
with the body of their lord. All of them attained to those
regions of felicity which were his -* The son of Pandu burnt
the body of his uncle together with those four wives of his,

using diverse kinds of scents and perfumed wood.-^ As the

funeral pyre blazed up, a loud sound was heard of the burning
wood and other combustible materials, along with the clear
chaunt of Samans and the wailing of the citizens and others
who witnessed the rite.-® After it was all over, the boys of
the Vrishni and Andhaka races, headed by Vajra, as also the
ladies, offered oblations of water to the high-souled hero."
Phalguna, who was careful in observing every duty, having
caused this duty to be performed, prorjeeded, O chief of Bha-
rata's race, next to the place where the Vrishnis were slaught-

ered.-^ The Kuru prir)ce, beholding them lying slaughtered

all around, became exceedingly cheerless. He, however, did
what required to be done in view of that which had happen-
ed.^^ The last rites were performed, according to the order of
seniority, unto the bodies of those heroes slain by the iron
bolts born, by virtue of the curse denounced by the Brah-
manas, of the blades of Erahd grass.^° Searching out the
bodies then of Rama and Vasudeva, Arjuna caused them to
be burnt by persons skilled in that act.^^ The son of Pandu,
having next performed duly tho.se rites that are done to the
manes of the dead, quickly set out on the seventh day, mount-
ing on his car.^^ The widows of the Vrishni heroes, wailing
aloud, followed the high-souled son of Pandu, viz., Dhanan-
jaya, on cars drawn by bullocks and mules and camels.^^ All

[ 3 ]
S^ MAHABHABATA^

were in deep affliction. The servants of the Vrishnis, their

horsemen, and their car-warriors too, followed the procession.**
The and the inhabitants of the country, at the com-
citizens

mand of Pritha's son, set out at the same time and proceeded,
surrounding that cavalcade destitute of heroes and numbering
only women and the aged and the children.^^ The warriors
who fought from the backs of elephants proceeded on elephants
as huge as hills. The foot-soldiers also set out, together

with the reserves.^^ The children of the Andhaka and the

Vrishni races, all followed Arjuna. The Brahmanas and
Kshatriyas, and Vaigyas, and wealthy Cudras,^^ set out, keep-
ing before them the sixteen thousand women that had formed
Vasudeva's harem, and Vajra, the grandson of the intelligent
Krishna.^^ The widows of the other heroes of the Bhoja, the

Vrishni, and the Andhaka races, lordless now, that set out
with Arjuna, numbered many millions.^^ That foremost of

car-warriors, that conqueror of hostile towns, viz., the son of

Pritha, escorted this vast procession of Vrishnis, which still

abounded with wealth, and which looked like a veritable

ocean.*" After all the people had set out, the ocean, tha*

home of sharks and alligators, flooded Dwaraka, which still

teemed with wealth of every kind, with its waters." What-

ever portion of the ground was passed over, ocean immediately
flooded over with his waters.*^ Beholding this wonderful
sight, the inhabitants of Dwaraka walked faster and faster,

saying,
—'Wonderful is the course of fate !'*^ Dhanajaya,
after abandoning Dwaraka, proceeded by slow marches, caus-
ing the Vrishni women to rest in pleasant forests and moun-
tains and by the sides of delightful streams.'** Arrived at the
country of the five waters, the puissant Dhananjaya planted
a rich encampment in the midst of a land that abounded with
corn and kine and other animals.**^ Beholding those lordlesa
widows escorted by Pritha's son alone, O Bharata, the robbers
felt a great temptation (for plunder).*® Then those sinful
wretches, with hearts overwhelmed by cupidity, viz., those
Abhiras of ill omen, assembled together and held a consulta-
tion.*^ They said,
—'Here there is only one bowman, viz.,

Arjuna. The cavalcade consists of children and the old, He

 MAUSALA PARYAi J5

escorts them, transgressing us. The warriors (of the Vrishnis)

are without energy.'*^ Then those robbers, numbering by

thousands, and armed with clubs, rushed towards the process-
sion of the Vrishnis, desirous of plunder.*^ Urged by the
perverse course of time, they fell upon that vast concourse,
frightening it with l«ud leonine shouts and desirous of slaught-
er.^^ The son of Kunti, suddenly cea&ing to advance along
the path, turned, with his followers, towards the place where
the robbers had attacked the procession. Smiling the while,
that mighty- armed warrior addressed the assailants, saying,^*

—'Ye sinful wretches, forbear, if ye love your lives ! Ye will

rue this when I pierce your bodies with my shafts and take
your lives !'^^ Though thus addressed by that hero, they dis-

regarded his words, and though repeatedly dissuaded, they fell

upon Arjuna.^^ Then Arjuna endeavoured to string his large,

indestructible, celestial bow with some effort.^* He succeeded
with great difficulty in stringing it, when the battle had be-
come furious. He then began to think of his celestial wea-
pons but they would not come to his mind.^^ Beholding that
furious battle, the loss of the might of his arm, and the non-
appearance of his celestial weapons, Arjuna became greatly
ashamed.^^ The Vrishni warriors including the foot- soldiers,

the elephant-warriors, and the car-men, failed to rescue those

Vrishni women that were being snatched away by the rob-
bers.^'' The concourse was very large. Tho robbers assailed
it at different points. Arjuna tried his best to protect it, but
could not succeed.^^ In the very sight of all the warriors,
many foremost of ladies were dragged away, while others
went away with the robbers of their own accord.^^ The puis-
sant Arjuna, supported by the servants of the Vrishnis, struck
the robbers with shafts sped from Gandiva.^** Soon, however,
O king, his shafts were exhausted. In former days his shafts
had been inexhaustible. Now, however, they proved otherwise.^*
Finding his shafts exhausted, he became deeply afflicted with
grief The son of Indra then began to strike the robbers with
the horns of his bow.^^ Those Mlechcchas, however, O Jana-
mejaya, in the very sight of Partha, retreated, taking away
with them many foremost ladies of the Vrishnis and Andha-
20 MAHABHARATA?

ka?!.*'"' The puissant Dhananjaya regarded it all as the work

of destiny. Filled with sorrow he breathed heavy sighs,®* at

the thought of the non-appearance of his (celestial) weapons,

the loss of the might of his arms, the refusal of his bow to

obey him ; and the exhaustion of his shafts.*^^ Regarding it

all as the work of destiny, he became exceedingly cheerless.

He then ceased, king, to make further efforts, saying, he

had not the power which he had before."® The high-souled
one, taking with him the remnant of the Vrishni women, and
the wealth that was still with them, reached Kurukshetra."''
Thus bringing with him the remnant of the Vrishnis, he es-

tablished them at different places.®^ He established the son of

Kritavarman at the city called Marttikavat, with the remnant

of the women of the Bhoja king.^^ Escorting the remainder,
with children and old men, and woman, the son of Pandu
established them, who were reft of heroes, in the city of In-
draprastha.^® The dear son of Yuyudhana, with a company
of old men and children and women, the righteous-souled

Arjuna established on the banks of the Saraswati.'^^ The rule

of Indraprastha was given to Vajra. The widows of Akrura
then desired to retire into the woods. Vajra asked them re-

peatedly to desist, but they did not listen to him.^" Rukmini,

the princess of Gandhara, Caivya, Haimavati, and queen
Jamvavati, ascended the funeral pyre.^^ Satyabhama and
the other dear wives of Krishna entered the woods, O king,

resolved to set themselves to the practice of penances.^* They

began to live on fruits and roots and pass their time in the
contemplation of Hari. Going beyond the Himavat, they
took up their abode in a place called Kalapa." Those men
who had followed Arjuna from Dwaravati, were distribnted
into groups, and bestowed npon Vajra." Having done all

these acts suited to the occasion, Arjuna, with eyes bathed in

tears, then entered the retreat of Vyasa. There he beheld the

Island-born Rishi seated at his ease.""
 Section VIII.

VaigatnpayaTia said, — "As Arjuna entered the asylum of

the truthful Rishi, he beheld the son of Satyavati seated in a
secluded spot.^ Approaching that Rishi of high vows and
endued with a knowledge of all duties, he said, — 'I am Ar-.
juna' — and then awaited his pleasure.^ Satyavati's son, endued
with high penances, answered, saying,— 'Welcome !'
Of tran-
quil soul, the great Muni further said,— 'Take thy seat.'^ See-
ing that the son of Pritha was exceedingly cheerless and
breathing heavy sighs repeatedly and filled with despair, Vyasa
addressed him, saying,* — 'Hast thou been sprinkled with water
from anybody's nails or hair, or the end of anybody's cloth, or
from the mouth of a jar ? Hast thou had sexual congress
•withany woman before the cessation of her functional flow ?
Hast thou slain a Brahmana ?^ Hast thou been vanquished
in battle ? Thou lookest like one shorn of prosperity ! I do
not know that thou hast been defeated by any one. Why
then, chief of Bharata's race, this exceedingly dejected
aspect ? It behooveth thee, son of Pritha, to tell me all, if,

indeed, there be no harm in telling it !'^

"Arjuna said,
—'He whose complexion was like that of a
(newly-risen) cloud, he whose eyes were like a pair of large
lotus petals, viz., Krishna, has, with Rama, cast off his body
and ascended to Heaven.^ At Prabhasa, through iron bolts
generated by the curse denounced by Brahmanas, the destruc-
tion has taken place of the Vrishni heroes. Awful has that
carnage been, and not even a single hero has escaped.^ The
heroes of the Bhoja, the Andhaka, and the Vrishni races, O
Brahmana, who were all endued with high souls, great might,
and leonine pride, have slaughtered one another in battle."
Possessed of arms that looked like maces of iron, and capable
of bearing the strokes of heavy clubs and darts, alas, they
have all been slain with blades of Erahd grass ! Behold the
perverse course of Time !^° Five hundred thousand mighty-
armed warriors have thus been laid low. Encountering one
another, they have met with destruction.^^ Thinking re-
peatedly of this carnage of the Yadava warriors of im-
22 MAHABHARATA.

measurable energy and of the illustrious Krishna, I fail to

derive peace of mind.^^ The dea(?h of the wielder of Carnga

is as incredible as the drying up of the ocean, the displace-

ment of a mountain, the falling down of the vault of heaven,

or the cooling property of fire.^** Deprived of the company of

the Vrishni heroes, I desire not to live in this world.^* An-
other incident has happened that is more painful than this,

O thou that art possessed of wealth of penances ! Repeatedly

thinking of it, my heart is breaking !^^ In my very sight,

Brahmana, thousands of Vrishni ladies were carried away

by the Abhiras of the country of the five waters, who assailed

us." Taking up my bow I found myself unequal to even

string it. The might that had existed in my arms seemed to
have disappeared on that occasion. ^'^ great ascetic, my
weapons of diverse kinds failed to make their appearance.
Soon, again, my shafts became exhausted.^^ That person of
immeasurable soul, of four arms, wielding the conch, the discus,
and the mace, clad in yollow robes, dark of complexion, and
possessing eyes resembling lotus-petals, is no longer seen by
me ! Alas, reffc of Govinda, what have I to live for, dragging
my life in sorrow ?^® He who used to stalk in advance of my
car, that divine form endued with great splendour and unfad-
ing puissance, consuming as he proceeded all hostile warriors,

can no longer be seen by me.^° No longer beholding him who

by his energy first burnt all hostile troops whom I afterwards
despatched with shafts sped from Gandiva, I am filled with
grief and my head swims, best of men ! Penetrated with
!^^"^^
cheerlessness and despair, I fail to obtain peace of mind
1 dare not live, reft of the heroic Janarddana. As soon as
I heard that Vishnu had left the Earth, my eyes became dim
and all things disappeared from my vision .^^ best of men,
it behooveth thee to tell me what is good for me now, for I am
now a wanderer with an empty heart, despoiled of my kins-
men and of my prowess !'"*
"Vyasa said,
— 'The mighty car- warriors of the Vrishni and
the Andhaka races have all been consumed by the Brahmana's
curse, O chief of Kuru's race, it behooveth thee not to grieve
for their destruction !-^ That which has happened had been
 MAUSALA PARVA.' 23

ordained. It was the destiny of those high-souled warriors.

Krishna suffered it to take place although he was fully com-
petent to baffle it.^^ Govinda was able to alter the very course
of the universe with all its mobile and immobile creatures.
What need then be said of th.e curse of even high-souled Brah-
manas?^'^ He who used to proceed in front of thy car, armed
with discus and mace, through affection for thee, was the
four-arnied Vasudeva, that ancient Rishi !-^ That high-souled
one of expansive eyes, viz., Krishna, having lightened the
burthen of the Earth and cast off his (human) body, has at-
own high seat."^ By thee also,
tained to his foremost of
men, with Bhima for thy helpmate and the twins, mighty-
armed hero, has the great work of the gods been accomplish-
ed !^° foremost one of Kuru's race, I regard thee and thy
brothers as crowned with success for ye have accomplished the
great purpose of your The time has come for your
lives !

departure from the world. Even this, puissant one, is what

is beneficial for you now.®^ Even thus, understanding and
prowess and foresight, O Bharata, arise when days of pros-
perity have not outrun. These very acquisitions disappear
when the hour of adversity comes.*^^ All this has Time for its
root. Time is, indeed, the seed of the universe, Dhanan-
jaya ! It is Time, again, that withdraws everything at its

pleasure.f^^ One becomes mighty, and, again, losing that

might, becomes weak. One becomes a master and rules others,
and, again, losing that position, becomes a servant for obeying
the behests of others.^* Thy weapons, having achieved suc-
cess, have gone away to the place they came from. They
will, again, come into thy hands when the Time for their
coming approaches.*" The time has come, BJiarata, for
you all to attain to the highest goal. Even this is what

* Nilakantha explains that, 'Buddhi' here means the faculty of

discovering what should be done in view of the situation at hand, aTid
'pratipatti' means the faculty of applying precaationary measures, that
is, foresight, for avoiding disagreeable consequences. — T.
t Time, in such connection, is regarded as the alter ego ol the Lord
of the universe, or the Supreme Deity. — T. . • • •
24 MAHABHARATA.

I regard to be highly beneficial for you all, chief of

"*3«
Bharata's race !'

Vaicjampayaria continued,
—"Having heard these Avords of
Vyasa of immoasurable energy, the son of Pritha, receiving his
permission, returned to the city named after the elephant.*'^

Entering it, the hero approached Yudhishthira and inform-

ed him of all that had taken place with reference to the
Vrishnis."88

FINIS IMAUSALA PARVA.

* The word 'punar' in verse 35, implies another cycle of years, i., e.,

•Yugautare,' lu 36, 'gatim mukhyum' is 'Swargam.'— T,

 CONTENTS.

PAGE.
Yuyudhana strikes ofif the head of Kritavarraan 7
Krishna rushes forward for preventing Satyaki
from doing further mischief 8
Others rush towards Satyaki for punishing him
for his rashness ib
Krishna does not interfere ... ib
Satyaki assailed on all sides ib
Pradyumna rushes towards Satyaki for his

rescue ib
Overwhelmed by odds, both Satyaki and Pra-
dyumna are slain ib
Krishna in wrath takes up a handful of EraJca
grass ...
ib
Every blade of grass becomes changed into a
fatal bolt of iron ib
"With those bolts Krishna begins to slay all who
come in his way ib
Others take up blades of grass which in their
hands become changed into bolts of iron ib
The slaughter becomes general ib
Inebriated, with wine, none think of escape or
flight .

ib
Krishna beholds the sight unmoved 9
The de=!truction becomes complete of the
Vrishnis and the Andhakas, &c. ... ib
Daruka, Kecjava, and Babhru leave the spot ib
They discover the place where Rama sat in silence ib
Krishna directs Daruka to go to the Kurus and
inform them of what had happened ib
Krishna directs Vabhru to go to Dwaraka for
protecting the ladies ...
ib
Vabhru slain by an iron bolt that ran of its own
accord at him ib
Krishna asks Rama to stay for his return 10
Entering the city of Dwaravati Krishna meets
with his father • • • • • • ib
Krishna apprises him of Arjuna's coming ib

[ b ]
4 CONTENTg.

PAaE.

Ditto announces to his father his intention of

retiring into the woods for practice of

penances ... ••• ••• ••• 10

The wives of Krishna set up a loud wail ... ib

Tlrishna returns for assuring his wives and in-

forms thera of Arjuna's coming ... ... ib

"Rama casts off his body ... ... ... ib

He assumes his true shape, viz., that of the

mif^hty snake Ananta ... ... ... ib

Ananta received with honour by Vasuki and

other snakes ••• .•• •»• lo

Krishna recollects the words of Durvasas and

Gandhari ... ••• ••• ••• ^^
Ditto lays himself down in Yoga ... ... ib

A hunter, named Jara, mistaking Krishna for

a deer, pierces the sole of his foot

with a shaft... ib

his mistake ... ••• ••• "^

Jara discovers
i"
Krishna comforts him ... ••• •••

"^
Krishna ascends to Heaven ••• •••

Ditto received with honours by the

deities,

Gandharvas ib
celestial Rishis, and the
...

ib
Daruka reaches the Kuru city ... ...

Arjuna sets out for Dwaraka ... ... ib

wail upon
The wives of Krishna set up a loud
•••
seeing Arjuna ... ••• *"

Arjuna's grief at the appearance of the

Yadava
••• ••• •'*
city ••.

Arjuna sees his maternal uncle Vasudeva ... ib

grief of Vasudeva •-. ••• ^^

The ...

lo
Vasudeva's lamentations ... ... •••

Arjuna's reply ... ... ••• ••• ^^

Ariuna summons the chief officers of the
••• ••• •••
1R
•*•"
Vrishnis ...

Arjuna proposes to take away the ladies and the

ib
children of the Vrishnis away from Dwaravati
...

i"
Arjuna enters Vasudeva's mansion ... ...

i»
The ladies utter a loud wail of grief ... ...
 CONTENT!^

PAQS.
Arjuna asks the ladies to prepare for leaving,

the city ... ..^ ... ... 16

Vasudeva casts off his body ... ... •
ib
The wail of grief uttered by his widows ... ib
Vasudeva's body carried to the crematorium ... ib
The body duly disposed off... ... ... 17
The four wives of Vasudeva burn themselves on
his funeral pyre ... ... ... ib,

Th« children of the Vrishnis and the Andhakas

offer oblations of water to Vasudeva ... ib'

Arjuna visits the slaughter-ground of the

Vrishnis ... ... ... ... ib.

Arjuna causes the bodies of Krishna and Rama

to be duly cremated ... ... ... ib-

Arjuna sets out of the Yadava city with the

ladies and children, the Yadava troops, and
other inhabitants ... ... ... ib
Description of the procession ... ... ,18.
The Yadava city swallowed up by the ocean ... ib'

The Abhiras of Panchanada conspire to rob th«

cavalcade ... ... ... .., ib-
Arjuna opposes the robbers unsuccessfully ... ig
Ditto strings Gandiva with difficulty ... ... ib.
The celestial weapons do not make their appear-
rance at the call of Arjuna ... ... ib
The Vrishni- warriors fail to rescue the ladies ... ib
The robbers retreat with theit booty of wealth
and women ... ... ... ... ib<

Arjuna's grief at his inability to resist the

robbers ... ... ... ... 20
Arjuna escorts the remnant of the cavalcade to
Kurukshetra ... ... ... ib
Yuyudhana's son established on the banks of the
Saraswati ... ... ... ... ib
Krishna's great grandson, Vajra, established at
Indraprastha ... ... ... ib.

The widows of Akrura retire into the woods ... ih

 •ONTENTSJ;

PAGE.
Rukmini and other wives of Krishna ascend the
funeral pyre ... ... ... ib

Satyabhama and other wives of Krishna retire

to Kalapa beyond the Himavata ... ... ib

The citizens of Dwaravati, distributed into

groups, bestowed upon Vajra ... ... ib

Arjuna, with eyes bathed in tears, enters the

retreat of Vyasa ... ... ... ib

Arjuna beholds Vyasa and announces himself to

miu ••• ••• ••• ••• ^x
Vyasa enquires after the dause of Arjuna's grief

and change of aspect ... ... ... ib

Arjuna informs Vyasa of the carnage of the

Vrishnis, the ascension to Heaven of Krishna,

&c., and his own discomfiture at the hands of

the robbers ... ..^ ... ... ib

Vyasa comforts Arjuna ... ... ... 22

Vyasa's discourse on the changes brought about
by time ... ... ... ... 23
Vyasa tells Arjuna that the time has come for

the departure of the Pandavas from the world ... ib

Arjuna leaves Vyasa's retreat and enters

Hastinapura ... ... ... 24
Arjuna informs Yudhishthira of all that has
happened ... ... ... ... ib

FINIS.
THE MAHABHARATA
or

KRISHNA-DWAIPAYANA VYASA

TRANSLATED
INTO

ENGLISH PROSE

Published and distributed chiefly gratia

BY

SUNDARI BALi ROY,

WPDOW OP
PRATiPA CHANDRA ROY, c. i. e.

'
MAHAPRASTHANIKA PARVA.

CALCUTTA :

BHiRATA PRESS.
No. 1, Raja Gooroo Dass' Street,
Printed by Kali DSss Sen.

1896.

( The right of trantlaiion it reserved* )

 KOTICE.
Slowly but steadily I have ascended another rung. The
Mausala Parva has been finished, and the Mahaprasthanika is
reached. The applications I have addressed to the patrons
of my husband still remain unanswered. Only one has been
disposedof, viz., that which I had ventured to lay before
Maharajah Sir Lichmeswar Sing Bahadur of Durbhanga. To
my singular raisf)rtune, the Maharajah has rejected my
humble appeal. From the beginning of the enterprise, my
husband had made several attempts to interest in it the
"primier nobleman of Bengal" as Dr. Sambhu C. Mukerjee,
with his usual felicity of expression, first styled the Maharajah
on his entrance into public life. To his great grief, however,
my hiisbind found the Maharajah entirely inaccessible. My
husband was favoured with interviews by Viceroys and Pro-
vincial Governors and Lieutenant-Governors, and ruling chiefs

and princes. The "primier nobleman of Bengal," however, re-

jected every prayer of my husband him an interview
to grant
and every appeal for aid. The French Government went out
of its way for helping the enterprise even liberally, disregarding
its serial character and the fact of its being an incomplete

foreign publication. Every local Government, the Government

of India, and the Secretary of State have helped it. That such
an enterprise should fail to interest the primier nobleman of
Bengal and enlist his active sympathy, is inexplicable. Tiiere
is one other nobleman, viz., the Maharajah Sir Gajapati Ptao
of Vi'^ianagram, who also has not as jet done a)iYthi)ig tor
the p iblic vtion. The house of Vizianagram has been noted
for its liberality. The present Maharajah is distinguished for
his culture. On the occasion of the visit of the Archdnke of
Austria, he was the only Indian nobleman who was able to
converse with the Archduke without the aid of an inter-
preter. He was pleased to favour my husband with several
interviews and to even promise him substantial aid. One of mv
husband's patrons, an eminent official, having recommanded
the enterprise to the notice of the ilaharajah, received ample
 ( 2 )

as3:in.nc0i in reply. Since my husband's death, I have ad-

dressed several letters to .the Maharajah to none of which I
hvve been favourei with an answer. I have very little doubt
that the recollection of his promise, though repeated to Sir
Andrew Scoble, has faded from the Maharajah's recollection,
and that none of my letters have actually reached him, in con-
sequence, as I have heard, of the clunisy arrangement of the
Vizianagram sherista. To whatever causes due, the only two
noblemen from whom no aid has been received for this national
enterprise are Durbhanga and Vizianagram. It is scarcely
necessary to state that between them they can easily suport
ten such publishing enterprises as the English translation of
the Mahabharata. No discredit can possibly attach to names
so distinguished for liberality as Durbhanga and Vizianagram
for siich oiTdission to help my husband or his poor widow. That
omission must be ascribed bo our misfortune.
In finishing the Mahaprasthanika, my debts have increased.
There remains only one more fascicule to issue for completing
the great task. I have no means for repaying my debts unless
I receive help. Hope has been extinguished in my heart.
My appeals addressed to different quarters are still unanswered.
It is for the patrons of the enterprise to judge whether the
Mihabharata is to remain incomplete by one fascicule and
whether a poor Hindu widow who has devoted her all for its

completion should bear the burthen of her debts without the

means of repaying them till her very house is sold and shared
between her creditors.

SUNDARI BAl,A RAY.

 —

MAHAPE'ASTHANIKA PARVA. $

mountain Meru, the foremost of all high-peaked mountains.'*

As those mighty ones were pi-oceeding quickly, all rapt in/
Yoga, Yajnaseni, falling off from Yoga, dropped down .oa,
the Earth.^ Beholding her fallen down, Bhimasena of great,
strength addressed king Yudhishthira the just, saying,* <

'O scorcher of foes, this princess never did any sinful act.
Tell us what the cause is for which Krishna has fallen down
!'^
on the Earth
"Yudhishthira said, —'She had great partiality for Dhanan-
jaya in especial. She obtains the fruit of that conduct today^

O best ofmen "^ !'

VaiQampayana continued, — "Having said this, that fore-?

most one of Bharata's race proceeded on. Of righteous soul,

that foremost of men, endued with great intelligence, went

on, with mind intent on itself.'^ Then Sahadeva of greafe
learning fell down on the Earth. Beholding him drop down,
Bhima addressed the king, saying,*^' 'He who with great —
humility used to serve us all, alas, why is that son of Madravati
fallen down on the Earth ?'^

"Yudhishthira said,
— 'He never thought anybody his equal
in wisdom. It is for that fault that this prince has fallen
down.' "^«
Vai9ampayaHa contiqiued,
— "Having said this, the king
proceeded, leaving Sahadeva there. Indeed, Kunti's son Yu-i
dhishthira went on, with his brothers and with the dog." Be-
holding both Krishna and the Pandava Sahadeva fallen down;
the brave Nakula, whose love for kinsmen was very great,'

felldown himself.^^ Upon the falling down of the heroia

Nakula of groat personal beauty, Bhima once more addressed
the king, saying,^^ — 'This brother of ours who was endued with
righteousness without incompleteness, and who always obeyed'
our behests, this Nakula who was unrivalled for beauty, has
fallen down !'^*
Thus addressed by Bhimasena, Yudhishthira
said, with respect to Nakula, these words :
—'He was of right-
eous soul and the foremost of all persons endued with intelli-

gence.^^ He, however, thought that there was nobody that

equalled him in beauty of person. Indeed, he regarded him-
self as superior to all in that - respect." It is. for this that
 O

6 UAHABHARATA.

Nakula hag fallen down. Know this, Vrikodara I That,

O hero, which has been ordained for a person, must have to be
endured by him.'" Beholding Nakula and the others fall
down, Pandu's son Arjuna of white steeds, that slayer of
hostile heroes, down in great grief of heart." When that
fell

foremost of men, who was endued with the energy of Cakra,

had fallen down, indeed, when that invincible hero was on
the point of death, Bhima said unto the king,^® 'I do not
—
recollect any untruth uttered by this high-souled one. In-
deed, not even in jest did he say anything false. What then
is that for whose evil consequence this one has fallen down on
?'*«
the Earth
"Yudhishthira said, —'Arjuna had said that he would con-
sume all our foes in a single day. Proud of his heroism, ho
did not, however, accomplish what he had said. Hence has
he fallen down.^* This Phalguna disregarded all wielders of
bows. One desirous of prosperity should never indulge such
"^"^
sentiments.'
Vai(;ampayana continued, —"Having said so, the king pro-
ceeded on. Then Bhima fell down. Having fallen down,
Bhima addressed king Yudhishthira the just, saying,^^ —
king, behold ! who am thy darling have fallen down
I For !

what reason have I dropped down ? Tell me if thou knowest

!'"
it

"Yudhisthira said, —'Thou wert a great eater, and thou

didst use to boast of thy strength. Thou never didst attend,
Partha, to the wants of others while eating. It is for

that, Bhima, that thou hast fallen down \'^^ Having said
these words, the mighty-armed Yudhishthira proceeded on,

without looking back. He had only one companion, viz., the

dog of which I have repeatedly spoken to thee, that followed
him now."**

Section III.

Vai^ampayana said,
—"Then Cakra, causing the firmament
and the Earth to be filled by a loud sound, came to the son of
Pritha on a car and asked him to ascend it.* Beholding his
 MAHAPRASTHANIKA PARVA. 7

brothers fallen on the Earth, king Yudhishthira the just said

unto that deity of a thousand eyes these words:' 'My
—
brothers have all dropped down here They must go with !

me. Without them by me I do not wish to go to Heaven,

O lord of all the deities !' The delicate princess (Draupadi)
deserving of every comfort, Purandara, should go with us !

!'*
It behooveth thee to permit this
"Cakra said,
—'Thou shalt behold thy brothers in Heaven.
They have reached it before thee ! Indeed, thou shalt see all
of them there, with Krishna. Do not yield to grief, chief
of the Bharatas !^ Having cast human bodies they
off their

have gone there, chief of Bharata's race As regards thee, !

it is ordained that thou shalt go thither in this very body of

!'«
thine
"Yudhishthira said,
—'This dog, lord of the Past and
the Present, is exceedingly devoted to me. He should go
with me. My heart is full of compassion for him !'^

"Cakra said,
— 'Immortality and a condition equal to mine,
O king, prosperity extending in all directions, and high
success, and all the felicities of Heaven, thou hast won to-

day ! Do thou cast olf this dog. In this there will be no

cruelty.'*

"Yudhishthira said, —'O thou of a thousand eyes, thou

that art of righteous behaviour, it is exceedingly difficult for
one that is of righteous behaviour to perpetrate an act that is

unrighteous. I do not desire that union with prosperity for

which I shall have to cast otf one that is devoted to me !'*"

•''Indra said,
—'There is no place in Heaven for persons with
dogs. Besides, the (deities called) Krodhava(;as take away
all the merits of such persons. Reflecting on this, act, O
king Yudhishthira the just ! Do thou abandon this dog.
1'^®
There is no cruelty in this
I "Yudhishthira said,
— 'It has been said that the abandon-
ment of one that is devoted is infinitely sinful. It is equal

* The first line, rendered literally, would run, 'An Arya feels great
difficulty in doing an act that is not worthy of an Arya.' Of
course, 'Arya' here implies a person of respectable birth and righteous
cwnduct, — T.
^ \ MAHAimAKATA.

to the sin that one incurs by slaying a Brahmana. Hence,

O great Indra, I shall not abandon this dog today from desire
of my happiness
!" Even this is my vow steadily pursued,
viz.,that I never give up a person that is terrified, nor one
that is devoted to me, nor one that seeks my protection, say-
atHicted, nor one that
ing, that he is destitute, nor one that is
has come to me, nor one that is weak in protecting oneself,

nor one that is solicitous of life. I shall never give up such

!'^*
a one till my own life is at an end
"Indra said,
— 'Whatever gifts, or sacrifices spread out, or

libations poured on the sacred fire, are seen by a dog, are takeri

away by the Krodhava^as. Do thou, therefore, abandon this

doc^. By abandoning this dog thou wilt attain to the region
of the deities.^^ Having abandoned thy brothers and Krishna,
thou hast, hero, acquired a region of felicity by thy own
deeds. Why art thou so stupefied ? Thou hast renounced
?'^*
everything. Why then dost thou not renounce this dog
"Yudhishthira said,
— 'This is well known in all the worlds

that there is neither friendship nor enmity Avith those that

are dead. When my brothers and Krishna died, I was unable

to revive them. Hence it was that I abandoned them. I did

not, however, abandon them as long as they were alive."

To frighten one that has sought protection, the slaying of a

woman, the theft of what belongs to a Brahmana, and injur-

Cakra, I think equal to

ing a friend, each of these four, is

!"^^
the abandonment of one that is devoted
YaiQampayana continued,
—'Hearing these words of king
Yudhishthira the just, (the dog became transformed into) the

deity of Righteousness, who, well pleased, said these words

unto him in a sweet voice fraught with praise.^^
"Dharma said,
—'Thou art well born, king of kings, and
possessed of the intelligetice and the good conduct of Pandu !

Thou hast compassion fur all creatures, Bharata, of which

this is a bright example !'^ Formerly, O son, thou wert once

examined by me in the woods of Dwaita, where thy brothers
"of met with (an appearance of) death.^* Dis-
great prowess
regarding both thy brothers Bhima and Arjuna, thou didst
wish for the revival of Nakula from thy desire of doing good
 THE MAHABHARATA.

MAHAPRA.STHANIKA PARVA.

Section I.

Bowing doion unto Nnrdyana, and Nara, the foremost

to

<syf men, as idso to the goddess Saraswati, should the

word
Jaya be uttered.
Jaramejaya said,— "Having heard of that encounter
with
iron bolts between the heroes of the Vrishni and
the Andhaka
races, and having been informed also of Krishna's ascension
to Heaven, what did the Pandavas do ?"^

Vai(;ampayana said,— "Having heard the particulars of

the
great slaughter of the Vrishnis, the Kaurava king
set his
heart on leaving the world. He addressed Arjuna, saying,^
•0 thou of great intelligence, it Time that cooks every
is

creature (in his cauldron), I think that what has happened

is due to the cords of Time (with which he binds us all). It;

behooveth thee also to see Thus addressed by his brother

it.'^

the son of Kunti only repeated the word 'Time, Time — !'

and fully endorsed the view of his eldest brother gifted with
.great intelligence.* Ascertaining the resolution of Arjuna,
Bhimasena and the twins fully endorsed the words that Arjuna
had said.^ Resolved to retire from the world for earning
merit, they brought Ynyutsu before them. Yudhishthira
made over the kingdom to the son of his uncle by his Vai9ya
wife.« Installing Parikshit also on their throne, as king, the
eldest brother of the Pandavas, filled with sorrow, addressed
Subhadra, saying,^— 'This son of thy son will be the king
of the Kurus. The survivor of the Yadus, viz., Vajra, has
been made a king.« Parikshit will rule in Hastinapura,
while the Yadava prince, Vajra, will rule in
Cakrapraatha*
:2 MAHABHARATA.

He should be protected by thee. Never set thy heart on un-

righteousness !'' Having said these words, king Yudhishthira

the just, along with his brothers, promptly offered oblations of

water unto Vasudeva of great intelligence, as also his old

maternal uncle, and Rama and others. He then duly per-

formed the Crdddhas of all those deceased kinsmen of his."""
The king, in honor of Hari and naming him repeatedly, fed

the Island-born Vyasa, and Narada, and Markandeya pos-

sessed of wealth of penances, and Yajnavalkya of Bhara-
dwaja's race, with many delicious viands.*'* In honor of Krish-
na, he also gave away many jewels and gems, and robes and
clothes, and villages, and horses and cars,^^ and female slaves
by hundreds and thousands unto foremost of Brahmanas.
Summoning the citizens, Kripa was installed as the preceptor

and Parikshit was made over to him as his disciple, chief

of Bharata's race ! Th-en Yudhishthira once more summoned

The royal sage informed them of his in-
all his subjects,**""

tentions. The citizens and the inhabitants of the provinces,

hearing the king's words,*^ became filled with anxiety and
disapproved of them. 'This should never be done' — said they
unto the king.*^ The monarch, well versed with the changes

brouo-ht about by time, did not listen to their counsels. Pos-

sessed of righteous soul, he persuaded the people to sanction

his views.*® He then set his heart on leaving the world. His
brothers also formed the same resolution. Then Dharma's son,
Yudhishthira, the king of the Kurus,^® casting off his orna-
ments, wore barks of trees. Bhima and Arjuna and the twins,

and Draupadi also of great fame,''** similarly clad themselves

in barks of trees, king. Having caused the preliminary

rites of religior, chief of Bharata's race, which were to
bless them in the accomplishment of th«ir design,** those

foremost of men cast off their sacred fires into the water.

The ladies, beholding the princes in that guise, wept aloud."

They seemed to look as they had looked in days before when

with Draupadi forming the sixth in number they had set out
of the capital after their defeat at dice. The brothers, how-
ever, were all very cheerful at the prospect of retirement.''"*.

Ascertaining the intentions of Yudhishthira and seeing the

 MAHAPRABTHANIKA PARTAi 3

destruction of the Vrishnis, no other course of action could

please them then. The five brothers, with Draupadi forming the
sixth, and a dog forming the seventh,** set out on iheir jour-
ney. Indeed, even thus did king Yudhishthira depart, himself
the head of a party of seven, from the city named after the

elephant. The citizens and the ladies of the royal household

followed them for some distance.*^ None of them, however,
eould venture to address the king for persuading him to give
up his intention. The denizens of the city then returned.**
Kripa and others stood around Yuyutsu as their centre.-

Ulupi, the daughter of the Naga chief, thou of Kuru's race,

entered the waters of Ganga.*'*^ The princess Chitrangada set
out for the capital of Manipura. The other ladies who were the-

grandmothers of Parikshit centered around him.*^ Meanwhile

the high-souled Pandavas, thou of Kuru's race, and Drau-
padi of great fame, having observed the preliminary fast, set

out with their faces towards the east.** Setting themselves

on Yoga, those high-souled ones, resolved to observe the reli-

gion of Renunciation, traversed through various countries and'

reached diverse rivers and seas.^^ Yudhishthira proceeded
first. Behind him was Bhima ; next walked Arjuna ; after
him were the twins in the order of their birth ;'^ behind them
all, O foremost one of Bharata's race, proceeded Draupadi,
that first of women, possessed of great beauty, of dark com-
plexion, and endued with eyes resembling lotus petals.'*
While the Pandavas set out for the forest, a dog followed'
them. Proceeding on, those heroes reached the sea of red-

waters.^' Dhananjaya had not cast off his celestial bow Gan-

* It is not to be supposed that TJhipi drowned Herself. What is

said here is that she retired into the world of Nagas. I'd the Adi
Parvan it is said that while Arjuna, on one occasion, had been bathing
in the waters of Ganga, Ulupi carried him off to her palace withia-
the waters and there married him. Nagas are semi-divine and can
move through air and water, ascend to Heaven itself when they likei
and have their home at Patala. To take them for some non-Aryan race,
as has become the fashion with some recent poets of Bengal, is the
very height of absurdity or poetic license. None of these writars,
Iiowovei', is acquainted with Sanskrit ; and that is their best excuse, —T,
fit MAHABHARATAi

diva nor his couple of inexhaustible qjiivers, actuated, king",

by the cupidity that attaches one to things of great value.**

The Pandavas there beheld the deity of fire standing before;

them like a hill. Closing their way, the god stood there in
his embodied form.^^ The deity of seven flames then ad-;
dressed the Pandavas, saying,
—'Ye heroic sons of Pandu,,
know me for the deity of fire.^'* mighty-armed Yudhish-
thira, Bhimasena that art a scorcher of foes, O Arjuna,
and ye twins of great courage, listen to what I say !*^ Ye
am the god of fire. The forest
foremost ones of Kuru's race, I
of Khandava was burnt by me, through the puissance of
Arjuna and of Narayana himself.^^ Let your brother Phal-
guna proceed to the woods after casting off Gandiva, that
high weapon. He has no longer any need of it.^'' That pre-

cious discus, which was with the high-souled Krishna, has

clisappeared (from ihe world). When the time again comes»
it will come back into his hands.^° This foremost of bows^
viz., Gandiva, was procured by me from Varuna for the use,
of Partha. Let made over to Varuna himself.'*^ At.
it be
this, all the brothers urged Dhananjaya to do what the deity
said. He then threw into the waters (of the sea) both the
bow and the couple of inexhaustible quivers.*^ After this,
O chief of Bharata's race, the god of fire disappeared then
and there. The heroic sons of Pandu next proceeded with
their faces turned towards the south.*^ Then, by the northern
coast of the salt sea, those princes of Bharata's race proceeded

to the south-west.** Turning next towards the west, they

beheld the city of Dwaraka covered by the ocean.*^ Turning
next to the north, those foremost ones proceeded on. Observ-
ant of Yoga, they were desirous of making a round of the
whole Earth."*''

Section II.

Vai^ampayana said,
—"Those princes of restrained souls
and devoted to Yoga, proceeding to the north, beheld Hima-
vat, that very large mountain.^ Crossing the Himavat, they
beheld a vast desert of sand. They then saw the mighty
 MAHlPRi-STHAXlKA PARTA. 9

to thy (step) mother !*'* On the present occasion, thinking

the dog to be devoted to thee, thou hast renounced the very

car of the celestials instead of renouncing him. Hence, O king,

there is no one in Heaven that is equal to thee !*^ Hence,

O Bharata, regions of inexhaustible felicity are thine ! Thou
hast won them, chief of the Bharatas, and thine is a celes-
"^^
tial and high goal !'

Vai^ampayana continued, — " Then Dharma, and Cakra,

and the Maruts, and the Agwins, and other deities,^ and the
celestial Rishis, causing Yudhishthira to ascend on a car, pro-
ceeded to Heaven. Those beings crowned with success and
capable of going everywhere at will, rode their respective
cars.^*"'* King Yudhishthira, that perpetuater of Kuru's race,
riding on that car, ascended quickly, causing the entire wel-
kin to blaze with his effulgence.** Then Narada, that fore-

most of all speakers, endued with penances, and conversant

with all the worlds, from amidst that concourse of deities, said
these words :^^ — 'All those royal sages that are here have their
achievements transcended by those of Yudhishthira !*' Cover-
ing all the worlds by his fame and splendour and by his wealth
of conduct, he has attained to Heaven in his own (human)
body ! None else than the son of Pandu has been heard to
achieve this !'*'
Hearing these words of Narada, the right-
eous-souled king, saluting the deities and all the royal sages
there present, said,^® — 'Happy or miserable, whatever the re-
gion be that is now my brothers', I desire to proceed to. I do
not wish to go anywhere else !''"'
Hearing this speech of the
king, the chief of the
Purandara, said these words
deities,

fraught with noble sense ;^'— 'Do thou live in this place, O
king of kings, which thou hast won by thy meritorious deeds !

Why dost thou still cherish human affections ?^'' Thou hast
attained to great success, the like of which no other man
has ever been able to attain. Thy brothers, delighter of
the Kurus, have succeeded in winning regions of felicity.'*

* Yudhishthira had sought for Naknla's life because Nakula would

te able to offer oblations unto Madri and her ancestors. Neither
Arjuna, nor Bhima, would be of use in that direction.— T.

k [ 2 ]
XO mahabhabataI

^Human affections still touch thee. This is Heaven. BehoM

these celestial Kishis and Siddhas who have attained to
gods !'^* Gifted with great intelligence,
the region of the
.Yudhishthira answered the chief of the deities once more,
saying,'"
—'0 conqueror of Daityas, I venture not to dwell
anywhere, separated from them ! I desire to go there where

my brothers have gone !^^ I wish to go there where that fore-

most of women, Draupadi, of ample proportions and darkish

complexion and endued with great intelligence and righteous-
"'^
ness of conduct, has gone !'

FINIS MAHAPRASTHANIKA PARVA.

 TABLE OF GONTEJIHTS.

MAHAPBISTHINIKA PART A.

PAQB.
Janamejaya's question about the doings of his
ancestors after Krishna's ascension to Heaven ... 1
After the slaughter of the Vrishnis, Yudhishthira
and his brothers set their hearts upon retire-

ment from the world ... ... ... ib

The kingdom made over to Yuyutsu, and Pari-
kshit installed ... ... ... ib
Yudhishthira charges Subhadra to wateh over
her grandson ... ... ... ib
Yudhishthira feeds Vyasa and Narada and Mar-
kandeya for the advancement of Krishna and
Rama in the other world •
... .. 2
Ditto summons his subjects and announces his

intention of retirement ... ... ... ib

The citizens try to dissuade him ... ... ib
Yudhishthira 's firmness ... ... ... ib
Ditto and his brothers cast off their ornaments ... ib
They cast off their sacred fires ... ... ib
Yudhishthira and his brothers, with Draupadi,
leave the city ... ... ... 3
The citizens follow th§m ... ... ... ib
The citizens return ... "... ...- ib
Kripa and others stand round Yuyutsu ... ib
XJlupi enters the waters (for returning to the
Naga world) ... ... ... ib
Chitrangada returns to Manipura ... ... ib
The Panda vas proceed towards the east ... ib
Ditto followed by a dog ... ... ... ib
Ditto met by Agni ... ... ... 4
Agni induces Arjuna to cast into the sea Gdn-
diva and his couple of inexhaustible
quivers ... ^., ... ... j|>
ZI CONTENTS.

PAGE.
The Pandavas then proceed towards the south 4
Proceeding westwards they come to the sea of red
waters ... ... ib
Proceeding next towards the north, the Pan-
davas behold the Himavat lb
Crossing the Himavat they see a large desert ib
They next behold Meru 5
Draupadi drops down ib

The Pandavas move on without minding her ib

Draupadi's fault consisted of her partiality for
Arjuna .., ... ib
Sahadeva falls down for having been vain of his
own wisdom... ib

Kakula falls down for having been vain of his

personal beauty ib
Arjuna falls down for his pride of bowmanship 6
Bhima falls down for his having been exceedingly
voracious .,, .,, .». ib

Cakra meets Yudhishthira ... ib

Ditto seeks to induce Yudhishthira to abandon

the dog 7
Yudhishthira's refusal to desert the dog ih
The dog transformed into the deity of Right-
eousness ib
Dharma's encomiums on Yudhishthira ... 8
Yudhishthira proceeds to Heaven on a celestial

car, filling the welkin with his splendour 9

Narada's encomiums on Yudhishthira ... ib

Yudhishthira wishes to go there where his

brothers and Draupadi are ib

Cakra charges Yudhishthira to cast off his

human affections ib

Yudhishthira repeats his wish IQ

FINIS.
THE MAHABHARATA
or

KRISHNA-DWAIPATANA TYASA
TR AS SLATED

INTO

ENGLISH PROSE

Published and distributed chiefly gratia

BT

SUNDARI BILl ROY,

WIDOW OF
PRATiPA CHANDRA ROY, c. i. E,

•
- SWARGAROHANIKA PARVA,

CALCUTTA :

BHARATA PRESS
No. 1, Raja Gooeoo Dass' Stbeet.
Printed by Kali|Diss Sen.

1896.

( The right of iramlation it rtitrvtd. )

 NOTICE.
The Mahapraathanika Parva is completed. The Swarga-
rohanika is taken up. Of the eighteen Parvas this is the last.
With its completion the English translation of the Maha-
bharata will be complete ; the sacred vow of my lamented
husband will be duly fulfilled ; his debt to subscribers and
contributors will be paid off ; and the promise I made to
him, at his death bed, will also be redeemed. It is true, with
the completion Mahabharata the solemn promise I
of the
gave my husband will become discharged but then the debts ;

which he has left me and which I have already incurred and

shall have to incur for discharging that promise are sure t«
press heavily on me. I have already parted with what little

I had in the form of my separate property. I am not at all

sorry for it. The wants of a Hindu widow, for the support of
her life, met. No anxiety can be mine on
are few and easily
that account. To repay, however, the debts left me by my
husband, and those incurred and to be incurred by me, is not
so easy. My chief anxiety is about that. I have done all in
my power to appeal to the friends and patrons of the enterprise.
I have received letters of sympathy from many quarters near
and distant. As yet the only kind of assistance that is much
needed by me has not come from any source. I. do not know
how but the belief I cannot shake off that I shall not be
is it,

left to struggle with my debts. There are many liberal men

who have not as yet contributed anything towards the accom-
plishment of this national enterprise. Even if these dis-
tinguished persons do not come forward to help me, even half
the number of those who are interested in the work, by con-
tributing each a trifle, may enable
pay off all the debts me to
I shall have to pay. In rendering this assistance, for which
I have already appealed to them, no one, I am sure, will feel
any inconvenience or pressure.
The last Parva of the Mahabharata, which has been taken
up, is of small extent, It cannot cost much, nor would the
 ( 2 )

time needed for completing it be long. I shall any how reach

the end. Having begun it, —having, in fact, touched the last
rung, — it cannot be the pleasure of Hari that I should not
be able to ascend it. He who has so long befriended the enter-
prise will not abandon me in its very lasb stage. I have
much to say regarding the conduct of this enterprise from its

beginning, to express obligations to various eminent personages

without whose aid nothing could be done, and, lastly, to give
an idea of the difficulties which have been surmounted.
These I reserve for the concluding appeal with which I wish
to bid my final adieu to the public in order to enter that life of

privacy and retirement which is ordained by the Scriptures I

believe in for one of my sex and condition.

SUNDARI BALA RlY.

 THE MAHABHARATA.

SWARQiROHANIKA PARVA.

Section'^I.

Bowing down unto Ncirdyana, and Nara, the foremost

of men, aa also unto the goddess Saraswati, should the word

Jay a be uttered.
Janamejaya said, —"Having attained to Heaven, what
regions were respectively attained by my grandsires of old,
viz., the Pandavas and the sons of Dhritarashtra ?* I desire
to hear this. I think that thou art conversant with every-
thing, having been taught by the great Rishi Vyasa of
!"^
wonderful feats
Vai(jampayana said,
—"Listen now to what thy grand-
sires, Yudhishthira and others, did after having attained to
Heaven, that place of the deities.* Arrived at Heaven,
king Yudhishthira the just, behold Duryodhana endued with
prosperity and seated on an excellent seat.* He blazed with
effulgence like the sun and wore all those signs of glory
which belong to heroes. And he was in the company of
many deities of blazing effulgence and of Sadhyas of right-
eous deeds.^ Yudhishthira, beholding Duryodhana and hia
prosperity, became suddenly filled with rage and turned
back from the sight." He loudly addressed his companions,
saying, — 'I do not desire to share regions of felicity with
Duryodhana who was stained by cupidity and possessed
of little foresight It was for him that friends, kinsmen,
!''

over the whole Earth, were slaughtered by us whom he had

afflicted greatly in the deep forest !^ It was for him that the
virtuous princess of Panchala, Draupadi of faultless features,
our wife, was dragged into the midst of the assembly before
 MAHABHARATl.

all our seniors I* Ye gods, I have no desire to even behold

Suyodhana ! I wish to go there where my brothers are !'*"

Narada, smiling, told him,

— 'It should not be so ! king of
kings '
While residing in Heaven, all enmities cease !^^ O
mighty-armed Yudhishthira, do not say so about king Duryo-
dhana. Hear my words.^^ Here is king Duryodhana. He
is worshipped with the gods by those righteous men and those
foremost of kings who are now denizens of Heaven.^* By
causing his body to be poured as a libation on the fire of
battle, he has obtained the end that consists in attainment of
the region for heroes. You and your brothers, who were
veritable gods on Earth, were always persecuted by this one.**
Yet through his observance of Kshatriya practices he has
attained to this region. This lord of Earth was not terrified
in a situation fraught with terror.*^ son, thou shouldst not
bear in mind the woes inflicted on thee on account of the
match at dice. It behooveth thee not to remember the afflic-

tions of Draupadi." It behooveth thee not to remember the

other woes which were yours in consequence of the acts of
your kinsmen, — the woes, viz., that were due to battle or to
other situations.*^ Do thou meet Duryodhana now according
to the ordinances of polite intercourse. This is Heaven, O
•lord of men There can be no enmities here
!
!'*^
Though —
thus addressed by Narada, the Kuru king Yudhishthira, en-
dued with great intelligence, enquired about his brothers and
said,*®
— «If these eternal regions reserved for heroes be Duryo-

dhana's, that unrighteous and sinful wight, that man who was
the destroyer of friends and of th« whole world," that man

for whose sake the entire Earth was devastated

with all her
wight for whose
horses and elephants and human beings, that
sake we were burnt with wrath in thinking of how best we
might remedy our wrongs," I desire to see what regions have

been attained by those high-souled heroes, my brothers of high

vows, steady achievers of promises, truthful in speech, and

distinguished for courage. The high-souled Kama, the son

of Kunti, incapable of being baffled in battle,"-=^« Dhrishta-

dyumna, Satyaki, the sons of Dhrishtadyumna, and those

other Kshatriyas who met with death in the observance
 —
SWAROAROHANIKA PARYA. ^

of Kshatriya practices,'^* where are those lords of Earth,

O Brahmana ? I do not see them here, Narada I desire !

to see, Narada, Virata and Drupada and the other great

Kshatriyas headed by Dhrishtaketu,^^ as also Cikhandin, the

Panchala prince, the sons of Draupadi, and Abhimanyu.,
!' """
irresistible in battle

Section II.

"Yudhishthira said,
—'Ye deities, I do not see here Radha's
son of immeasurable prowess, as also my high-souled brothers,
and Yudhamanyu and Uttamaujas,* those great car-warriors
that poured their bodies (as libations) on the fire of battle,

those kings and princes that met with death for my sake in
battle ? Where are those great car-warriors that possessed

the prowess of tigers ? Have those foremost of men acquired

this region ?^ If those great car- warriors have obtained these
regions, then only do you know, ye gods, that I shall reside

hero with those high-souled ones !* If this auspicious and

eternal region has not been acquired by those kings, then
know, ye gods, that without those brothers and kinsmen of
mine, I shall not live here 1^ At the time of performing
the water rites (after the battle), I beard my mother say,
Do thou offer oblations of water unto Kama !
— Since hearing
those words of my mother, I am burning with grief.' I
grieve also incessantly at this, ye gods, that when I marked
the resemblance between the feet of my mother and those of
Kama of immeasurable soul, I did not immediately place
myself under the orders of that afflicter of hostile ranks !

Ourselves joined with Kama, Cakra himself would have been

unable to vanquish in battle !*''* Wherever may that child

* The allusion is to the fact of Yudliishthira'shaving marked a

close resemblance between the Kunti and those of Kama, and
feet of
his yearning after Kama which he could not explain. Such was Yu-
dhishthira's abstraction of mind while thinking of that resemblance
that he did not hear the cruel speeches of Duryodhana at the Kuru
court addressed to him and his brothers after their defeat at dice. It
was not till after the battle was over that Yudhishthira learut ^ho
•Kama really was.— T-»
 —
VAH16HABATA.

I desire to see him. Alas, his relationship

of Surya be,
!»
with us unknown, I caused him to be slain by Arjuna
Bhima also of terrible prowess and dearer to me than my
life-breaths, Arjuna too, resembling ludra himself, the twins

also that resembled the Destroyer himself in prowess," I

desire to behold ! I wish to see the princess of Panchala,

whose conduct was always righteous. I wish not to stay

here. I tell you the truth." Ye foremost ones among the
deities,what is Heaven to me if I am dissociated from my
brothers ? That is Heaven where those brothers of mine
This, in my opinion, is not Heaven
!^^
are.

"The gods said, 'If thou longest to be there, go then,

O son, without delay At the command of the chief of the
!

"^'
deities, we are ready to do what is agreeable to thee
!'

—
Vai9ampayana continued, " Having said so, the gods
then orderd the celestial messenger, scorcher of foes, say-

ings
—«Do thou show unto Yudhishthira his friends and kins-
jjjen — Then the royal son of Kunti
!'^* and the celestial

messenger proceeded together, foremost of kings, to that

place where those chiefs of men (whom Yudhishthira had

wished to see) were." The celestial messenger proceeded

first, the king followed him behind. The path was inaus-
picious and difficult and trodden by men of sinful deeds."
It was enveloped in thick darkness, and covered with hair
and moss forming its grassy with the
vesture. Polluted

stench of sinners, and miry with flesh and blood," it abound-

ed with gad-flies and stinging bees and gnats and was en-
dangened by the inroads of grisly bears. Rotting corpses lay
here and there." Overspread with bones and hair, it was
noisome with worms and insects. It was skirted all along with
a blazing fire." It was infested by crows and other birds. and

vultures, all having beaks of iron, as also by evil spirits with

long mouths pointed like needles. And it abounded with

inaccessible fastnesses like the Vindhya mountains.'^'' Hu-
man corpses were scattered over it, smeared with fat and
blood, with arms and thighs cut off, or with entrails torn out

and legs severed.^^ Along that path so disagreeable with the

other incidents, the right-

stench of corpses and awful with
 SWARQi-ROHANIKA PARVA. 3

eous-souled king proceeded, filled with diverse thoughts.'*

He beheld a river full of boiling water and, therefore, difficult
to cross, as also a forest of trees whose leaves were sharp
swords and razors.'^' There were plains
white full of fine
sand exceedingly heated, and rocks and stones made of iron.
There were many jars of iron all around, with boiling oil in
them.^* Many a Kuta-9almalika was there, with sharp
thorns and, therefore, exceedingly painful to the touch * The
son of Kunti beheld also the tortures inflicted upon sinful
men." Beholding that inauspicious region abounding with
every sort of foulness, Yudhishthira asked the celestial mess-
enger, saying, —'How far shall we proceed along a path like
this?'^^ It behooveth thee to tell me where those brothers of
mine are. know what region is this of the
I desire also to
gods !'"
Hearing these words of king Yudhishthira the just,
the celestial messenger stopped in his course and replied, say-
ing,
—'Thus far is your way."* The denizens of Heaven com-
manded me that having come thus far, I am to stop ! If
thou art tired, O king of kings, thou mayst return with
me !'^"
Yudhishthira, however, was exceedingly disconsolate
and stupified by the foul odor. Resolved to return, Bha-
rata, he retraced his steps.^** Afflicted by sorrow and grief,
the righteous-souled monarch turned back. Just at that
moment he heard piteous lamentations all around.'^ —'0 son
of Dharma, royal sage, thou of sacred origin, son of
Pandu, do thou stay a moment for favouring us l^^ At thy
approach, O invincible one, a delightful breeze hath begun to
blow, bearing the sweet scent of thy person ! Great hath
been our relief at this !^^ O foremost of kings, beholding
thee, O first of men, great hath been our happiness ! son
of Pritha, let that happiness last longer through thy stay here
for a few moments more !^* Do thou remain here, Bharata,
for even a short while ! As long as thou art here, O thou of
Kuru's race, torments cease to afflict us !'^^
These and many

* Kuta galmalika is a t^pecips of Calmali or the Bomhax Malaharicum

©f Roxburgh. It is •overed with sharp thorne and not even monkeya
can clinab it.— T,
 >

6 WAHABHA.R1TA.

similar words, uttered in piteous voices by persons in pain,

the kiiig heard in that region, wafted to his ears from every
side.^* Hearing those words of beings in woe, Yudhi^bihira
of compassionate heart exclaimed aloud, —'Alas, how painiul !'

and the king stood still. ^^ The speeches of those woe-begcne

and afflicted persons seemed to the son of Pandu to be uttered
in voices that he had heard before although he could not
recognise them on that occasion."* Unable to recognise the
voices, Dharma's son, Yudhishthira, enquired, saying,
— 'W ho
are you ? Why also do you stay here ?'*® Thus addressed,
they answered him from saying,
— am Kama —
all sides, 'I !'

'Iam Bhimasena — am Arjuna !'

— am Nakula — am
'I I'*" 'I !'
'I

Sahadeva — am Dhrishtadyumna — am Draupadi !'—

''
'I I' 'I

'We are the sons of Draupadi — Even thus, O king, did !'

those voices .speak.**- Hearing those exclamations, O kirg,

uttered in voices of pain suitable to that place, the royal
Yudhishthira asked himself —'What perverse destiny is this?*'

What are those sinful acts which were committed by those high-
souled beings viz., Kama and the sons of Draupadi, and the
slender-waisted princess of Panchala," so that their residence

has been assigned in this region of fostid smell and great woe ?

I am not aware of any transgression that can be attributed to

these persons of righteous deeds !** What is that act by
doing which Dhritarashtra's son, king Suyodhana, with all

his sinful followers, has become invested with such pros-

perity ?*^ Endued with prosperity like that of the great
Indra himself, he is highly adored. What is that act through
the consequen^^e of which these (high-souled ones) have fallen
into Hell?** AH of them were conversant with every duty,
were heroes, were devoted to truth and theVedas; were ob-
servant of Kshatriya practices; were righteous in their acts;
were performers of sacrifices ; and givers of large presents
unto Brahmanas !*^ Am I asleep or awake ? Am I conscious

or unconscious? Or, is all this a mental delusion due to dis-

orders of the brain V*^ Overwhelmed by sorrow and grief,

and with his senses agitated by anxiety, king Yudhishthira

indulged in such reflections for a long time.*® The royal son

of Dharma then gave way to great wrath. Indeed, Yudhish-

 SWAROAROHANIK PART A. 7

ihira then censured the gods as also Dharma himself." Afflict-

ed by the very foul odor, he addressed the celestial messenger,
saying,
—'Return to the presence of those whose messenger
thou art !" Tell them that I shall not go back to where they
are, but shall stay even here, since, in consequeiice of my
companionship, these afflicted brothers of mine have become-
comforted !'^*
Thus addressed by the intelligent son of Pandu,
the celestial messenger returned to the place where the chief
of the deities Avas, viz., he of a hundred sacrifices/''^ He re-
presented unto him the acts of Yudhishthira. Indeed, O
ruler of men, he informed Indra of all that Dharma's son had
-said.""

Section III.

VaiQampayana said,
— "King Yudhishthira the just, the
son of Pritha, had not stayed there for more than a moment
when, O thou of Kuru's race, all the gods with Indra at their
head came to that spot.^ The deity of Righteousness, in his
embodied form, also came to that place where the Kuru
king was, for seeing that monarch.^ Upon the advent of
those deities of resplendent bodies and sanctified and noble
deeds, the darkness that had overwhelmed that region im-
mediately disappeared.® The torments undergone by beings
of sinful deeds were no longer seen. The river Vaitarani,
the thorny Calmali,* the iron jars, and the boulders of
rock, so terrible to behold, also vanished from sight. The
diverse repulsive corpses also, which the Kuru king had seen,
disappeared at the same time. ^ Then a breeze, delicicus and
fraught with pleasant perfumes, perfectly pure, ajid delight-
fully cool, O Bharata, began to blow on that spot in conse-
quence of the presence of the gods.® The Maruts, with
Indra, the Vasus with the twin A(;wins, the Sadhyas, the
Rudras, the Adityas, and the other denizens of Heaven,^ as
also the Siddhas and the great Rishis, all came there where
Dharma's royal son of great energy was.^ Then Cakra, the
lord of the deities, endued with blazing pro.sperity. addressed

Yudhishthira and comforting him, said,*

— '0 Yudhishthira of
 8 MAHABHARATA.

mighty arms, come, come, chief of men These illusions !

have ended, O puissant one P° Success has heen attained by

thee, mighty-armed one, and eternal regions (of felicity)

have become thine ! Thou shouldst not yield to Avrath. Lis-

ten to these words of mine !" Hell, son, should, without

doubt, be beheld by every king. Of both good and bad ther©
is abundance, chief of men !" He who enjoys first the
fruits of his good acts must afterwards endure Hell. He, on
the other hand, who first endures Hell, must afterwards enjoy
Heaven.^' He whose sinful acts are many, enjoys Heaven
'first. It is for this, O king, that de^rous of doing thee good,

I caused thee to be sent for having a view of Hell.*" Thou

hadst, by a pretence, deceived Drona in the matter of his son.

Thou hast, in consequence thereof, been shown Hell by an

act of deception." After the manner Bhima and
of thyself,

Arjuna, and Draupadi, have all been shown the place of

•sinners by an act of deception." Come, chief of men, all of

them have been cleansed of their sins !^^ All those kings who
had sided thee and who have been slain in battle, have all

attained to Come and behold them, O foremost one

Heaven.
of Bharata's race !"' Kama, the mighty bowman, that fore-
most of all wielders of weapons, for whom thou art grieving,
has also attained to high success.^® Behold, puissant one,

that foremost of men, viz., the son of Surya ! He is in that

place which is his own, mighty-armed one ! Kill this grief

of thine, O chief of men !^° Behold thy brothers and others,

those kings, that is, who had espoused thy side. They have
all attained to their respective places (of felicity). Let the
fever of thy heart be dispelled !"^ Having endured a little

misery first, from this time, son of Kuru's race, do thou

sport with me in happiness, divested of grief and all thy
ailments dispelled !"^ mighty-armed one, do thou now enjoy,
O king, the rewards of all thy deeds of righteousness, of those
regions which thou hast acquired thyself by thy penances,

* Those whose evil acts outnumber the good, first enjoy Heaven.

The reverse is the case with those whose good acta outnuiuber the evil.
The latter endure Hell fifbt — T.
 SWARGAROHANmA PARYA.

and of all thy gifts.^* Let deities and Gandharvas, and celes-
tial Apsaras, decked in pure robes and excellent ornaments,
wait upon and serve thee for thy happiness !^* Do thou, O
mighty-armed one, enjoy now those regions (of felicity) which
have become thine through the Rajasuya sacrifice performed
by thee and whose felicities have been enhanced by the sacri-
ficial scimitar employed by thee. Let the high fruits of thy
penances be enjoyed by thee !*^^ Thy regions, Yudhish-
thira, are above, far above, those of kings. They are equal
to those of Hari9chandra, son of Pritha ! Come, and sport
there in bliss There where the royal sage Mandhatri is,
!*'

there where king Bhagiratha is, there where Dushmanta's son

Bharata is, there wilt thou sport in
Here is the bliss \"

celestial river, sacred and sanctifying the three worlds. It is

called Heavenly Ganga. Plunging into it, thou wilt go to
thy own regions 'f^^ Having bathed in this stream, thou wil6
be divested of thy human nature. Indeed, thy grief dis-
pelled, thy ailments conquered, thou wilt be freed from all
enmities.'^^ While, Kuru king, the chief of the gods was
saying so unto Yudhishthira, the deity of Righteousness, in
his embodied form, then addressed his own son and said,^° O
king, I am greatly pleased, O
thou of great wisdom, with thee,
O son, by thy devotion to me, by thy truthfulness of speech,
and forgiveness, and self-restraint !'^ This, indeed, is the third
test, O king, to which I put thee ! Thou art incapable, O
son of Pritha, of being swerved from thy nature or reason !'*

Before this, I had examined thee in the Dwaita woods by my

questions, when thou hadst come to that lake for recovering
a couple of fire sticks. Thou stoodst it well.^* Assuming the
shape of a dog, I examined thee once more, son, when thy
brothers with Draupadi had fallen dovvn.^* This has been thy
third test thou hast expressed thy wish to stay at Hell
;
for
the sake of thy Thou
brothers. hast become cleansed, O
* •Asi-riddhitan' means, as explained by Nilakantha,
'enhanced by
the (sacrificial) sword.' — T.
t Ganga has three courses. That in Heaven is called Suradhimi
or
Mandakmi ;
that in Earth is called Ganga and that in the nether re-
;

gions or Patala is called Bhogavati.— T.

[ 2 ]
10 MAHABHARA^TAi

highly blessed "one. Purified of sin, be thou happy !" son

of Prifcha, thy brothers, king, were not such as to deserve
Hell. All this has been an illusion created by the chief of
the gods.*' Without doubt,, all kings, son, must once be-
hold Hell. Hence hast thou for a little while been subjected
to this great affliction.*^ king, neither Arjuna, nor Bhima,
nor any of those foremost of men, viz,, the twins, nor Kama,
ever truthful in speech and possessed of great courage, could

be deserving of Hell for a long time.*® The princess Krishna

too, O Yudhishthira, could not be deserving of that place of

sinners. Come, come, O foremost one of the Bharatas, be-
!'**
hold Ganga who spreads her current over the three worlds
Thus addressed, that royal sage, viz., thy grandsire, proceeded
with Dharma and all the other gods.*** Having bathed in

celestial river Ganga, sacred and sanctifying and ever adored

by the Rishis, he cast off his human body.** Assuming then a
celestial form, king Yudhishthira the just, in consequence of

that bath, became divested of all his enmities and grief.**

Surrounded by the deities, the Kuru king Yudhishthira then
proceeded from that spot. He was accompanied by Dharma,
and the great Rishis uttered his praises.** Indeed, he reached
that place where those foremost of men, those heroes, viz.,
the Pandavas and the Dhartarashtras, freed from (human)
•wrath, were enjoying each his respective status,"**

Section IV.

Vai(?ampSyana said,—" King Yudhishthira, thus praised

by the gods, the Maruts and the Rishis, proceeded to that
place where those foremost ones of Kuru's race were.* He
beheld Govinda endued with his Brahma-form. It resembled
that form of his which had been seen before and which, there-
fore, helped the recognition." Blazing forth in that form
of his, he was adorned with celestial weapons, such as the
terrible discus and others in their respective embodied forms.*'

* The celeatial -weapons are all animate btfiugs and have euibodied
forms of their own,— T,
 SWAKGAROHANIKA PARVa! 11

He was being adored by the heroic Phalguna, who also was

endued with a blazing effulgence. The son af Kunti beheld
the slayer of Madhu in also his own form.* Those two fore-
most of Beings, adored by all the gods, beholding Yudhish-
thira, received him with proper honours.^ In another place,
the delighter of the Kurus beheld Kama, that foremost one
among all wielders of weapons, resembling a dozen Suryas in
splendour.' In another part he beheld Bhimasena of greaft

puissance, sitting in the midst of the Maruts, and endued

with a blazing form.*^ Ho was sitting by the side of the god
of wind in his embodied form. Indeed, he was then in a
celestialform endued with great beauty, and had attained to
the highest success.® In the place belonging to the A5wins,
the delighter of the Kurus beheld Nakula and Sahadeva, each
blazing with his own effulgence.' He also beheld the princess
of Panchala, decked in garlands of lotuses. Having attained
to Heaven, she was sitting there, endued with a form pos-
fjessed of solar splendour.^*' King Yudhishthira suddenly
wished to question her. Then the illustrious Indra, the chief
of the gods, spoke to him."—-'This one is Sree herself. Ifc
was your sake that she took birth, as the daughter of
for

Drupada, among human beings, issuing not from any mother's

womb, Yudhishthira, endued with agreeable perfume and
capable of delighting the whole world." For your pleasure,
she was created by the wielder of the trident. She was born
in the race of Drupada and was enjoyed by you all.f " These
five highly blessed Gandharvas endued with the
effulgence of
fire, and possessed of great energy, were,
O king, the sons of
Draupadi and yourself." Behold Dhritarashtra, the king of
the Gandharvas, possessed of great wisdom. Know that this
one was the eldest brother of thy sire !" This one is thy

'Tenaiva &c.,' may mean that Bhima was seen in the same form
that he had while on Earth. Perhaps, what meant
is is that all these,
viz., Govinda, Phalguna, Bhima, though now endued
with blazing forms,
yet had strong resemblances to their respective forms on
Earth.— T.
t 'Cula' is a lance. Mahadeva's weapon is a 'tri-^nla'
or triden*.
Instead of every time calling it 'tri^ula,' it is sometimes
named simpler
»3 '5ula.'— T.
12" MAHABHARATA."

eldesfc brother, the son of Kunti, endued with the effulgence

of fire. The son of Surya, thy eldest brother, the foremost of

man, even this one was known as the son of Radha." He

moves in the campany of Surya. Behold this foremost of
Beings Among the tribes of the Saddhyas, the gods, the
!

Vi^wedevas, and the Maruts," behold, king of kings, the

mighty car-warriors of the Vrishnis and the Andhakas, viz.,

those heroes having Satyaki for their first, and those mighty
ones among the Bhojas.^^ Behold the son of Subhadra, in-

vincible in battle, now staying with Soma. Even he is the

mighty bowman Abhimanyu, now endued with the gentle
effulgence of the great luminary of the night.^^ Here is the
mighty bow-man Pandu, now united with Kunti and Madri.
Thy sire frequently comes to me on his excellent car.^° Be-
hold the royal Bhishma, the son of Cantanu, now in the
inidst of the Vasus. Know that this one by the side of Vri-
haspati is thy preceptor Drona.^^ These and other kings, O
son of Pandu, who had warred on thy side now walk with
the Gandharvas or Yakshas or other sacred beings.^- Some
have attained to the status of Guhyakas, king. Having
Cast off their bodies, they have conquered Heaven by the
"^*
merit they had acquired through word, thought, and deed !'

Section V.

Janamejaya said,
—"Bhishma and Drona, those two high-
Souled persons, king Dhritarashtra, and Viratn. and Drupada,
and Oankha and Uttara,^ Dhrishtaketu and Jayatsena, and
king Satyajit, the sons of Duryodhana, and Cakuni the son
of Suvala,^ Kama's sons of great prowess, king Jayadratha,
Ghatotkacha and others whom thou hast not mentioned,' the
other heroic kings of blazing forms, — tell me for what period
they remained in Heaven.* foremost of regenerate persons,
was theirs an eternal place in Heaven ? What was the
end attained to by those foremost of men when their acts

came to an end ?*^ I desire to hear this, foremost of regene-

* Acts end when the r« wards or puuisbments attached to them come

 SAVARGAROHANJKA PARVA. 18

rate persons, and, therefore, have I asked thee. Through thy

!"•
blazing penances thou seest all things
Sauti said, —Thus questioned, that regenerate Rishi, re-
ceiving the permission of the high-souled Vyasa, set hi^mself
to answer the question of the king/
Vai^ampayana said,
— "Every one, king of men, is not
capable of returning to his own nature at the end of his
deeds. Whether this is so or not, i?, indeed, a good ques-
tion asked by thee !*^ Hear, king, this which is a mys-
tery of the gods, chief of Bharata's race ! It was ex-
plained (to us) by Vyasa of mighty energy, celestial vision,
and great prowess,' that ancient ascetic, O Kauravya, who is

the son of Paragara and who always observes high vows, who
is of immeasurable understanding, who is omniscient, and
who, therefore, knows the end attached to all acts.^** Bhish">-
ma of mighty energy and great eflfulgence attained to the
status of the Vasus. Eight Vasus, chief of Bharata's race,
are now seen.t" Drona entered into Vrihaspati, that fore-

to an end. Generally, a portion of one's acts remains unexhausted. It

is in consequence of
unexhausted balance that rebirth takes place
tliia

and the happiness and misery one cBJoys and endures after such rebirth
is the effect of that balance — T.
* 'Na cakyam &c ,
prakritira patigantum* is the construction, aa
pointed out by Nilakantha. The question, therefore, that is asked is
this ; is every one capable of returning to his own nature at the end of
his deeds ? By return to one's own nature is meant the attainment of
Emancipation from re-birth. As said in the previous note, one's acta
are notall exhausted. A certain measure of happiness and misery is
enjoyed and endarei in the other world in consequence of one's acts in
this. A portion of one's acts must remain ; otherwise there can be no
re birth. The unexhausted remnant of one's acts leads to re-birth and
the happiness and the misery one enjoys and endures upon such re-birth.
What the king wishes to know, therefore, is this what is the period :

for which Bhishma and others are to enjoy Heaven ? Upon the ex-
haustion of that portion of their acts for which they are to enjoy Hea«
ven, is re-birth ordained for them in consequence, as usual, of the un^
exhaustfd balance ? Or, are all their acts to
be exhausted and upon
Buch exhaustion they are to return to their own na-ture ? It is this
quertion that is asked and that is answered by the Eishi.— T.
t Bhishma was the Vasu nam.e4 Dau, Through Va^ishtha's - curse
14) MAHinHARlTA.

moat one of Atiglrasa's descendants. Hridika's son KritS'

varman entered the Maruts." Pradyumna entered Sanat-
kuraara whence he had issued.* Dhritarashtra obtained the
regions, so difficult of acquisition, that belong to the Lord of
treasures.^' The famous Gandhari obtained the same regions
with her husband Dhritarashtra. With his two wives, Pandu
proceeded to the abode of the great Indra.^* Both Virata
and Drupada, and king Dhrishtaketu, as also Nishatha,
Akrura, Camva, Bhanukanipa, and Viduratha,^^ and Bhuri-
<;ravasand Cana and king Bhuri, and Kansa, and Ugrasena,
and Vasudeva," and Uttara, that foremost of men, with his
—
brother Cankha, all these foremost of persons entered the
deities." Soma's son of great prowess, named Varchas of
mighty energy, became Abhimanyu, the son of Phalguna,

that lion among men.^^ Having fought, agreeably to Ksha-

triya practices, with bravery such as none else had ever been
able to show, — that mighty-armed and righteous-souled being
entered Soma." Slain on the field of battle, foremost of

men, Kama entered Surya. Cakuni obtained absorption into-

Dwapara, and Dhrishtadyumna into the deity of fire.*° The

sons of Dhritarashtra were all Rakshasas of fierce might.
Sanctified by death caused by weapons, those high-souled be-
ings of great prosperity all succeeded in attaining to Hea-

ven.'* Both Kshattri and king Yudhishthira entered into

the god of Righteousness. The holy and illustrious Ananta

(who had taken birth as Valarama) proceeded to the region
below the Earth.'* Through the command of the Grandsire»
he, aided by his Yoga power, supported the Earth.f Vasudeva

he had to take birth as a man. Upon his death, he returned to his own
status ; that is, became a Vasu, and brought up their tale to eight.
Instead of existing in Heaven as a separate individual in the midst
of the Vasus, he became obsorbed into them and began to exist as
a Vasu, the eighth of their number. It was no case of Sio&lohija but

SwS.yujya. —T.
* All these, instead of existing as separate individuals, became ab-J
gorbed in those from whom they had issued or whose portions they
were.— T.
t The Karth is supposed to ba supported in space by Ananta, ths
 SWARGAROHANIKA PARVA. 15'

was a portion of that eternal god of gods, called Naravana.

Accordingly, he entered into Naravana. ^^ Sixteen thousand
women had been married Vasudeva as his wives. When
to
the time came, Janamejaya, they plunged into the Sara-
swati.'* Casting ofif their (human) bodies there, they re-
ascended to Heaven. Transformed into Apsaras, they ap-
proached the presence of Vasudeva.*^ Those heroic and
mighty car- warriors, viz., Ghatotkacha and others, who were
slain in the great battle, attained to the status, some of gods

and some of Yakshas.** Those that had fought on the side of

Duryodhana are said to have been Rakshasas. Gradually, O
king, they have all attained to excellent regions of felicity."
Those foremost of men have proceeded, some to the abode of
Indra, some to that of Kuvera of great intelligence, and some
to that of Varuna.** I have now tol^ thee, O thou of great
splendour, everything about the acts, Bharata, of both the
Kurus and the Pandavas."*'
Sauti said, — Hearing this, ye foremost of regenerate ones,
at the intervals of sacrificial rites, king Janamejaya became
filled with wonder.''* The sacrificial priests then finished
the rites that remained to go through. Astika, having res-
cued the snakes (from a fiery death), became filled with joy."
King Janamejaya then gratified all the Brahmanas with copi-
ous presents. Thus worshipped by the king, they returned
to their respective abodes.** Having dismissed those learned
Brahmanas, king Janamejaya came back from Taksha^ila to
the city named after the elephant." I have now told thee
everything that Vai9ampayana narrated, at the command of
Vyasa, unto the king at his snake sacrifice.^* Called a history,
it is sacred, sanctifying and excellent. It has been composed
by the ascetic Krishna, Brahmana, of truthful speech.^*
He is omniscient, conversant with all ordinances, possessed of
a knowledge of all duties, endued with piety, capable of per-,
ceiving what is beyond the ken of the senses, pure, having a
soul cleansed by penances,** possessed of the six high attri-

Blighty suake of interminable body. It was. at the command of the

Grftudoii-e Uiat Anauta placed the Earth on his head.— I,
10^ MAHABHARATA.

butes, and devoted to Sankhya Yoga. He haa composed this,

beholding everything with a celestial eye that has been cleans-

ed (strengthened) by varied lore.*^ He has done this, desiring
to spread the fame, throughout the world, of the high-souled
Panda vas as also of other Kshatriyas possessed of abundant
wealth of energy.'® That learned man who recites this

history on sacred days in the midst of a listening auditory,

becomes cleansed of every sin, conquers Heaven, and attains
to the status of Brahma." Of that man who listens with
rapt attention to the recitation of the whole of this Veda com-
posed by (the Island-born) Krishna, a million sins, numbering
such grave ones as Brahmanicide and the rest, are washed
off.*° The Pitris of that man who recites even a small por-
tion of this history at a ^rdddha, obtain inexhaustible food
and The sins that one commits during the day by
drink.**^
one's senses or the mird are all washed off before evening by
reciting a portion of the Mahabharata.*' Whatever sins a
Brahmana may commit at night in the midst of women, are
all washed off before dawn by reciting a portion of the Maha-

bharata.** The high race of the Bharatas is its topic. Hence

it is called Bharata. And because of its grave import as also
of the Bharatas being its topic, it is tailed Mahdhharata.f**
He who is versed in interpretations of this great treatise, be-
comes cleansed of every Such a man lives in righteous-
sin.

ness, wealth, and pleasure, and attains to Emancipation also,

O chief of Bharata's race !^** That which occurs here occurs

elsewhere. That which does not occur here occurs nowhere
else. This history is known by the name of Jaya. It should
be heard by every one desirous of Emancipation." It should
be read by Brahraanas, by kings, and by women quick with

* 'Pada' may also mean a single foot of a verse. In a ^loka there

are four padas. He, therefore, who recites even a foot of a single verse
of this history, confers upon his Pitris an inexhaustible stock of food
and drink — T.
I- 'Mahat' is high or great. 'Mahabharata,' therefore, means, a great
or high history of the Bharatas. — T.
J 'Nirukta' literally means an explanation of the especial terms of
the Vedas. —T.
 SWARQAROHANIKA PARVA.' 17

clilldren. He that desires Heaven attains to Heaven ; and he

that desires victory attains to victory,*^ The woman quick
with child gets either a son or a daughter highly blessed.
The puissant Island-born Krishna, who will not have to
come back, and who is Emancipation incarnate, made an
abstract of the Bharata, moved by the desire of aiding the
cause of righteousness.**^ He made another compilation con-
sisting of sixty lakhs of verses.'*^ Thirty lakhs of these vv^ere

placed in the region of the deities. In Ihe region of the

Pitris, fifteen lakhs, it should be known, are current ; whila
in that of the Yak&has fourteen lakhs are in vogue.''" One
lakh is cur"ent among human beings. Narada recited the
Mahabharata to the gods Asita-Devala to the Pitris f- Cuka
;

to the Rakshasas and the Yakshas and Vai^aropayana to

;

human beings. This history is sacred, and of high import,

and regarded as equal to the Vedas.^^ That man, Cau-
naka, Avho hears this history, placing a Brahmana before
him, acquires both fame and the fruition of all his wishes.^*
He who, with fervid devotion, listens to a recitation of the
Mahabharata, attains (hereafter) to high success in conse-
quence of the merit that becomes his through understanding
even a very small portion thereof. All the sins of that man
who recites or listens to this history with devotion are
washed off.^*"^^ In former times, the great Rishi Vyasa,
having composed this treatise, caused his son Cuka to read
it with him, along with these four Verses.f^® —Thousands
of mothers and fathers, and hundreds of sons and wives arise
in the world and depart from it. Others will (arise and)
similarly depart. °' There are thousands of occasions for joy
and hundreds of occasions for fear. These affect only him
that is ignorant but never him that is wise.^® With uplifted
arms I am crying aloud but nobody hears me. From Right-

* 'Auagata' and 'Moksha' are thus explained by Nilakantha. — T.

t The four verses referred to are the 57th, 58th, 59th, and 60th
of this lesson. The printed Bombay text differs in some respects from
the Bengal text of this lesson. But carefully considering the differ-
ences, I have no doubt; that the Bengal text is genuine, and that the
Bombay text is vitiated. — T.
[ 3 ]
 18 MAHABHARATA.

eousiiessiis Wealth as also Pleasure. Why should cot Right-

eousness, therefore, be courted ?^^ For the sake neither of
pleasure, nor of fear, nor of cupidity should any one cast off
Righteousness. Indeed, for the sake of even life one should
not cast off Righteousness. Righteousness is eternal. Pleasure
and Pain are not eternal. Jiva is eternal. The cause, how-
•cver, of Jiva's being invested with a body is not so.*"* — That
man who, waking up at dawn, reads this Savittri of the

Bharata, acquires all the rewards attached to a recitation of

this history and ultimately attains to the highest Brahma.***
As the sacred Ocean, as the Himavat mountain, are both re-

garded as mines of precious gems, even so is this Bharata

(regarded as a mine of precious gems).®" The man of learn-

ing, by reciting to others this Veda or Agama composed by

(the Island-born) Krishna, €arns wealth. There is no doubt
in this that he who, with rapt attention, recites this history

called Bharata, attains td high success.*^ What need has

that man of a sprinkling of the waters of Pushkara who
attentively listens to this Bharata, while it is recited to him ?

It represents the nectar that fell from the lips of the Island-

born. It is immeasurable, sacred, sanctifying, sin-cleansing,

«,nd auspicious."*^*

Section VI.

Janamejaya said,
— "0 holy one, according to what rites

should the learned listen to the Bharata ? What are the

fruits (acquirable by hearing it) ? What deities are to be
worshipped during the several Pdranas If^ What should be
the gifts that on« should make, holy one, at every Parva
•or sacred day (during the continuance of the recitation) ?

* By 'Savittri' is meant anything as sacred as the 'Gfiyattri.' The

latter is, of course, the most sacred verse of the Vedas. The four
verses here set forth constitute the 'Savittri' or 'Gayattri' of the Bha-
rata. Their recitation is regarded as equivalent to a recitation of the
•whole compilation. — T.
t A Parana is so much of the text as is generally recited or read all

oue sitting. —T,

 gWARGARGHANIKA PART A.' 19^

What should be the qualifications of the reciter to be engaged ?

!"*-
Tell me all this

Vai^ampayana said, —"Hear, king, what that procedure-

is, and what the fruits, Bharata, are that will spring from-
one's listening (to a recitation of the Bharata). Even this,

O king of kings, is what thou askest me.^ The deities of

Heaven, ruler of Earth, came to this world for sport. Hav-

ing achieved their task, they ascended once more to Heaven.*
Listen to what I shall tell thee in brief. In the Mahabharata
is to be found the births of Rishis and deities on the Earth.^
In this treatise, called Bharata, foremost •ne of Bharata's-
race, are to be seen in one place the eternal Rudras, the
Saddhyas, and the Vi^wedevas ; the Idityas, the two deities
named the Agwins, the regents of the World, the great Rishis,.
the Guhyakas, the Gandharvas, the Nagas, the Vidyadharas,
the Siddhas, the diverse deities, the Self-born visible in a body,
with many ascetics ; the Hills and Mountains, Oceans and Seas
and Rivers ; the diverse tribes of Apsaras ; the Planets, the
Years, the Half-years, and the Seasons ; and the whole universe
of mobile and immobile entities, with all the gods and
Asuras.f'^"^ Hearing their celebrity, and in consequence of a
recitation of their names and achievements, a man, that has
committed even sins, will be cleansed.^'*
terrible Having,
with a concentrated soul and cleansed body, heard this history
duly, from beginning, and having reached its end, one
the
should make prdddha-oEenngs, Bharata, unto those (fore-
most of persons who have been mentioned in it). Unto the-
Brahmanas also, chief of Bharata's race, should, with due
devotion and according to one's power, be made^^'^- large
gifts and diverse kinds of gems, and kine, and vessels of
white brass for milking kine, and maidens decked with every
ornament,^*^ and possessed of every acomplishment suited to*

* A 'Parva' is a sacred day ; generally the day of the full mooiv

and the new moon are so called. —T.
+ The second line of 7 is read differently in the Bombay text, vis.,
"Swayambhuccha Munih Katyayano varah," meaning, "the Self-born-,
arid the ascetic Katyayana, that foremost of persons." Neither the
fjengal, nor the Bombay, reading, however, seems to be correct. —T.
20 MAHABHARATA.

enjoyment, as also diverse kinds of conveyances, beautiful man-

sions, plots of landj and cloths.-'* Aninjals also should be
given, such as horses and elephants in rut, and beds, and
covered conveyances borne on the shoulders of men, and well-

declced cars.^° Whatever objects occur in the house, of the

foremost kind, whatever wealth of great value occurs in it,

should be given away unto Brahmanas. Indeed, one should

give away one's ownself, wives, and children.^® One desirous

of hearing the Bharata, should hear it without a doubting

heart, with cheerfulness and joy ; and as he proceeds listening

to its recitation, he should, according to the extent of his

power, make gifts with great devotion.*^" Hear how a person

that is devoted to truth and sincerity, that is self-restrained,

pure (in mind), and observant of those acts which lead to

purity of body, that is endued with faith, and that has sub-
jugated wrath, attains to success (in the matter of a recita-

tion of the Bharata). ^^ He should appoint as reciter one

that is pure (of body), that is endued with good and pious
conduct, that should be robed in white, that should have a

complete mastery over his passions, that is cleansed of all

offences, that is conversant with every branch of learning,

that is endued with faith, that is free from malice,^^ that is

possessed of handsome features, that is blessed, self- restrained,

truthful, and v^rith passions under control, and that is beloved

of all for the gifts he makes and the honors of which he is

the possessor.^** The reciter, seated at his ease, free from all

bodily complaints, and with rapt attention, should recite the

text without too i;:uch slowness, without a labouring voice,

* 1 not sure that I have correctly understood this Verse. I take

am
gugrusuh, avikalpabah
the consti-nclion to be this Tasya (Bharatasya) :

Bumana, hrishtah (san), kramacah piiragagcha (san), gaktitah paraya

9raddhaya (cha), datum (yogyo bhavati). To tliis day, the person, in

whose house the Bharata is recited, goes on making gifts either every

day or at important stages of the recitation. To quote a few instances :

when the self-choice of Draupadi comes, costly gifts are made of every
of article, as if the person causing the recitation is Drupada
him-
Bort
Relf then, when Durvasas's "parana" comes, food of every sort has to
;

be given away, as if the householder is king Yudhishthira making pre-

parations for feeding tliat wrathful sage and his army of disciples.— T,
 SWARGAROHANIKA PARVA. 21

without being; Hast or quick, quietly, with sufficient energy,

without confusing the letters and words together, in a sweet
intonation and with such accent and emph:~.,sis as would in-

dicate the sense, giving full utterance to 'he three and sixty
letters of the alphabet froa* the eiglit places of their forma-
tion.*"^""^ Bowing unto Narayana, ai;d to Nara, that foremost
of men, as also to the goddess Saraswati, should the word
Jaya be uttered.^* Listening to the Bharata, king, when
recited, thou of Bharata's race, by a reader of this kind,
the listener, observant of vows the while and cleansed by
purificatory rites, acquires \aluable fruits.^* When the first

Parana is reached, the hearer should gratify Brahmanas with

presents of all desirable By doing this, one
objects. obtains
the fruits of the Agnishtoma sacrifice."^ He acquires a large
(celestial) car teeming with diverse orders of Apsaras (that
wait upon him). With a glad heart, and with the deities in

his company, he proceeds to Heaven, his heart rapt (in feli-

city)."^ When the second Parana is reached, the hearer

acquires the fruits of the Atirdtra vow. Indeed, he ascends
a celestial car made entirely of precious gems."^ Wearing
celestial garlands and robes, and decked with celestial un-
guents and always shedding a celestial fragrance around, he
receives high honours in Heaven.'^ When the third Parana
is reached, he acquires the fruits of the Dwddacdhi vow.
Indeed, he resides in Heaven for myriads of years, like a
god."^ At the fourth tdrana he acquires the fruits of the
Vajapeya sacrifice. At the fifth, twice those fruits are his.

Ascending a celestial car that resembles the rising sun or a

blazing fire, and with the deties ibr his companions, he goes

* 'Asamsaktaksharapadam' means that one shonld not read the text

like a tangled chain. In no langiiage is it so difficult to avoid confus-
ing the letters and words together as in Sans^krit. Take up the printed
Bombay text. Each line is a series of letters, without the words
being marked off by spaces. The three and sixty letters are mentioned
in Panini's cikslia. "TvishashtiQchatuhshashtirva varnah cambhu-mate
matah, Prakrile Sanskrite chapi swayam proktah Swayambhuva, &c."
The eight places of utterance are the Chest, the Throat, the Head, the
Tongue-root, the Teeth, the Nose, the Lip, and the Palate, —T.
22 MAHABHARATA.

to Heaven and sports in felicity for myriads of years in the

abode of Indra.^""^^ At the sixth tdrana, twice, and at the
seventh, thrice those fruits become his. Ascending a celestial
car that resembles the summit of the Kailiisa mountains (in
beauty), that is equipb with an altar made of stones of lapis
lazuli and other precious gems, that is surrounded by beauti-
ful objects of diverse kinds, that is decked with gems and
corals, that moves at the will of the rider, and that teems
with waiting Apsaras, he roves through all the regions of
felicity, like a second deity of the Sun. At the eighth tdrana
he acquires the fruits of the Rajasuya sacrifice.^'*"^* He as-
cends a car as beautiful as the rising moon, and unto which
are yoked steeds white as the rays of the moon and endued
with the speed of thought.^^ He is served by women of the
foremost beauty and whose faces are more charming than the
moon. He hears the music of the garlands that encircle their
waists and the Nupuras encircling their ankles.^® Sleeping
with his head resting on the laps of women of transcendent
beauty, he awakes greatly refreshed. At the ninth Parana,
he acquires, Bharata, the fruits of that foremost of sacri-
fices, viz., the Horse-sacrifice.*'^ Ascending on a car equipt
with a chamber consisting of a top supported by columns of
gold, furnished with a seat made of stones of lapis lazuli,
with windows on all sides made of pure gold, and teeming
with waiting Apsaras and Gandharvas and other celestials,

he blazes forth in splendour.^® Wearing celestial garlands

and robes, and decked with celestial unguents, he sports in
bliss, with deities for his companions, in Heaven, like a
second deity himself.'^^"*^ Reaching the tenth Parana and
gratifying Brahmanas, he acquires a car which tinkles with
innumerable bells, which is decked with flags and banners,
which is equipt with a seat made of precious gems, which has
many arches made of lains lazuli, which has a net-work of
gold all round, which has turrets made of corals, which is

adorned with Gandharvas and Apsaras well skilled in singing,

and which is fit for the residence of the Righteous.""*^
Crowned with a diadem of the complexion of fire, decked with
ornaments of gold, his person smeared with celestial sandal-
 SWARGAROHANIKA PARVA. 23

paste, garnished with celestial wreaths, he roves through all

celestial regions, enjoying all celestial objects of enjoyment,

and endued with great splendour, through the grace of the

deities.**"*^ Thus accoutred, he receives high honours in

Heaven for many long years. With Gandharvas in his
company, for full one and twenty thousand years, he sports in
bliss with Indra himself in the abode of Indra. He roves at
pleasure every day through the diverse regions of the gods,
riding on celestial cars and conveyances, and surrounded by
celestial damsels of transcendent beauty. He is able to go to
the abode of the solar deity, of the lunar deity ,^^"*^ and of
Civa, king ! Indeed, he succeeds in living in the same
region with Vishnu himself. It is even so, monarch !

There is no doubt in this.*^ A person listening with faith,

becomes even so. My preceptor has said this. Unto the re-
citer should be given all such objects as he may wish.^° Ele-
phants and steeds and cars and conveyances, especially animals
and the vehicles they draw, a bracelet of gold, a pair of ear-
rings, sacred threads,^^ beautiful robes, and perfumes in es-
pecial (should be given). By worshipping him as a deity one
attains! to the regions of Vishnu.^" j^f^^^. ^j^-g j gj^^^jj (jg^jj^j.^

what should b@ given away, as each Parvan is reached of

the Bharata in course of its recitation,*" unto Brahmanas,
after ascertaining their birth, country, truthfulness, and great-
ness, O chief of Bharata's race, as also their inclination for
piety, and unto Kshatriyas too, king, after ascertainment
of similar particulars.f^* Causing the Brahmanas to utter
benedictions, the business of recitation should be begun.
When a Parvan is finished, the Brahmanas should be wor-
shipped to the best of one's power.^^ At first, the reciter,

* The Bombay text reads "Viprebbyah" for "Viprendre."— T.

t All the printed texts read "Ksliatriyanam" in the second line of
this verse. Gifts, however, are directed to be made unto Brahmanas
and not unto Kshatriyas. For the latter, acceptance of gifts is not
prescribed. Besides, in the following verses, the gifts are specially
declared to be made to Brahmanas. No mention occurs in them of any
obligation to make gifts unto Kshatriyas. I think, the true reading is
lost.— T.
24 MAHARHARiLTA.

cl'id in good robes and smeared with perfumed paste, should,

kingr. be duly fed with honev and frumentv of the best
kind.^® When tlie Astika Parva is being recited, Brah-
manas should be entertained with fruits and roots, and fru-
ment}^ and honey and clarified butter, and rice boiled with
raw sugar/^ When the Sabha Parva is being recited, Brah-
manas should be fed with Hahish.ya along with Ajyupas and
^upas and Modakaa, king.*^^ When the Aranyaka Parva
is being recited, superior Brahraanas shoidd be fed with fruits

and roots. When the Arani Parva is reached, water- pots full

of water sliould he given away/® Many superior kinds of

delicious food, also rice and fruits and roots, and food possessed
of every agreeable attribute, should be presented unto the
Brahmanas.-f-®" During the recitation of the Virata Parva,
diverse kinds of robes should be given away ;
and during that
of the Udyoga Parva, chief of the Bharatas, the twice-born
ones, after being decked with perfumes and garlands, should
be entertained with food possessed of every agreeable quality,
During the recitation of the Bhishma Parva, king of kings,
after giving them excellent cars and conveyances,*^"^^ food
should be given that is pure and well-cooked and possessed of
every desirable attribute. During the Drona Parva food of

very superior kind should be given to learned Brahmanas,**

as also beds, monarch, and bows and good swords. During
the recitation of the Kama Parva, food of the foremost kind,**
that is, besides, pure and well cooked, should be presented
unto the Brahmanas by the house-holder Avith rapt mind.
During the recitation of the Calya Parva, king of kings,
food with confectionery and rice boiled with raw sugar, as
also cakes of wheat and soothing and nutritive viands and
drinks should be presented. During the recitation of the

Gada Parva, Brahmanas should be entertained with food

'Habishya' is food consisting of rice and milk and sugar. It

should be without meat of any kind. 'Apupas' are cakes of flour of
wheat 'Pupas' are cakes of rice reduceJ to powder ; they are less rich
than tliose made of wheat-flour. 'Modakas' are confectionery. —T.
• By 'tarpana' is meant such food or drink as is soothing aud nutri-
tive. It is a technical word used iu Chi^raka.— T,
 SWARQAROHANISA PART A. 25

ttiTiced with Mudga.*'^"'" During the recitation of the Stree

Parva, foremost of Brahmanas should be entertained with

gems and precious stones : and during the recitation of the

Aishika Parva, rice boiled in ghee should first be given,^'' and

then food pure and well-cooked, and possessed of every desir-
able quality, should be presented. During the recitation of
the Canti Parva, the Brahmanas should be fed with Habi'
Shya.'^ When the Agwamedhika Parva is reached, food pos-
sessed of every agreeable quality should be given ; and when
the A(jramavasika, is reached Brahmanas should be entertained
with Habishya.^^ When the Mausala is reached., scents and
garlands possessed of agreeable qualitiess houid be given away,
During the Mahaprasthanika, similar presents should be
niade, possessed of every quality of an agreeable kind.^**
When the Swarga Parva is reached, the Brahmanas should be
fed with Hubishya. Upon the conclusion of the Harivanca,
a thousand Brahmanas should be fed.''^ Unto each of them
should be presented a cow accompanied with a piece of gold.
Half of this should be presented to each poor man, O king.''^
Upon the conclusion of all the Parvas, the householder of
wisdom should give unto the reciter a copy of the Maha-
bharata with a piece of gold.^^ When the Harivanga Parva
is being recited, Brahmanas should be fed with frumenty
at each successive fdrana, king !^* Having finished all
the Parvas, one versed in the scriptures, robing himself in
white, wearing garlands, decked with ornaments, and pro-
perly purified, should place a copy of the Mahabharata on an
auspicious spot and cover it with a piece of silken cloth and
worsliip it, according to due rites, with scents and garlands,
offering each at a time.'^"'« Indeed, king, the several
volumes of this treatise should be worshipped ty one with
^evotion and concentrated mind. Offerings should be made
unto them of diverse kinds of food and garlands and drinks
and diverse auspicious articles of enjoyment."' Gold and
Other precious metals should be given as Dakshina. The
names should then be taken of all the deities as also of Nara

* 'Muflga' is the Phaseolus Mungo of Roxburgh.— T.

[ 4 ]
 26 MAHABHARATA.'

and Naravana.'' Then, adorning the persons of some fore-

ino3t of Brahmanas with and garlands, they should bo

scents
gratified with diverse kinds of gifts of enjoyable and very
superior or costly articles. ''' By doing this, one attains to
the merits of the Atiratra sacrifice. Indeed, at each succes-
sive Parva, he acquires the merits that attach to the per-
formance of a sacrifice.'*' The reciter, O chief of the Bha-
ratas, should be possessed of Jearning and endued with a good
voice and a clear utterance respecting both letters and words.
Even such a man .should, O chi^f of the Bharatas, recite the
Bharata,*^ After entertaining a number of foremost Brah-
^nanaa, presents should be made unto them according to th©
ordinances. The reciter also, O chief of the Bharatas, should
be decked with ornaments and fed sumptuously.** The reciter
being gratified, the house-holder attains to an excellent and
auspicious contentment. If the Brahmanas are gratified, all

the deities are gratified." After this. chief of the Bharatas,

Brahmanas should be duly entertained with diverse kind*

of enjoyable articles and superior things.®*
"I have thus indicated the ordinances, O foremost of men,
(about the manner of reciting these scriptures) in answer to
thy enquiries. Thou shouWst observe them ivith faith.** lis

listening to a recitation of the Bharata and at each Parana,

O best of kings, one that desires to attain to the highest good

should listen with the greatest care and attention.** One

should listen to the Bharata every day. One should proclaim
the merits of the Bharata every day. One in whose house
the Bharata occurs, has in his hands all those scriptures which

fire known by the name of Jaya.*^' The Bharata is cleans-

ing and sacred. In the Bharata are diverse topics. The Bha-
rata is worshipped by the very gods. The Bharata is the
highest goal.®^ The Bharata, O chief of the Bharatas, is the
foremost of all scriptures. One attains to Emancipation

* Maya' ir the name given to certain Kciiptnrps. Tlie 3^harata ia

»qn'vale>tt to t'oose scriptures. One, tlierefore, that has a copy of the

Bhirata in one's house, ia rerrarded as liaving lill those scriptures which
fire named J«ya. The word 'Java' does not mean here victory or
6UCce33 — T.
 ;

SWABGAROHANIKA PARTA. 27

through the Bharata. This that I tell thee is certarri truth.^*

One that proclaims the merits of this historythe called
Mahabharata, of the Earth, of the cow, of Saraswati (the
goddess of speech), of Brahmanas, and of Ke9ava, has never
to languish.^® In the Veda, in the Ramajana, and iia the
sacred Bharata, chief of Bharata's race, Hari is sung in
the beginning, the middle, and the end." That in which
occurs excellent statements relating to Vishnu, and the
eternal Crutis, should be listened to by men desirous of at-
taining to the highest goal."*' This treatise is sanctifying
This is the highest indicator as regards duties ; this is endued
with every merit. One desirous of prosperity should listen to
it.'* Sins committed by means of the body, by means of
words, and by means of the mind, are all destroyed (through
listening to the Bharata) as Darkness at sunrise.'* One de-
voted to Vishnu acquires (through this) that merit which is
acquired by listening to the eighteen Puranas. There is no
doubt in this.'^ Men and women (by listening to this) would
certainly attain to the status of Vishnu. Women desirous of
children should certainly listen to this which proclaims the
iame of Vishnu.** One desirous of attaining to the fruits
ithat attach to a recitation Bharata should, according
of the
to one's power, give unto the reciter Dakshina as also an
bonorarium in gold.'' One desirous of ore's own good should
give u.nto the reciter a Kapila cow with horns cased in gold
and accompanied by her calf, covered with a cloth.'" Orna-
ments, O chief of Bharata's race, for the arm.s, as also those
for the ears, should be given. Besides these, other kinds of
wealth shouild be presented.*" Unto the reciter, king of
jiien, gift of land should be made. No gift like that of land
could ever be or will be.^*"* The man that listens (to the
Bharata) or that i^citos it to other people, becomes cleansed
of all his sins and attains at last to the status of Vishnu. ^°*
Such a man rescues his ancestors to the eleventh degree as
also himself with his wives and sons, O chief of Bharata's

Tlie Bengal texts reati 'punyoh' for 'pAnyoh.' Tlieu, aj^'ain, in the
BocoaJ line, tke true readiu;^ L» 'dLaiiam' auJ not 'dauam.' — T.
28 ' ' •liiHA.BHi.Ri.TA. >

race.^''* After coti eluding a recitation of the Bharata, one

siioiild, O king, perform a Noma with all its ten parts.

"I have thus, chief of men, told everything in thy pre-

sence.^*" He that listens with devotion to this Bharata from
the beginning becomes cleansed of every sin even if he be
guilty of Brahmanicide or the violation of his preceptor's bed,
or even if he be a drinker of alcohol or a robber of other
people's wares, or even if he be born in the Chandala order.*"*

Destroying all his sins like the maker of day destroying dark-
ness, such a man, without doubt, sports in felicity in the
region of Vishnu like Vishnu himself."***^

FINIS SWARGAROHANIKA t^ARVA.

The EIGHTEEN PARVAS of the MAHABHARATA

are thus completed.
 .1

TABLE OF CONTENTS.

SWARGAROHANIKA PARVA.

PAGE.
Janamejaya enquires about the regions in the
other world attained by his deceased grand-
S1F6S ••• ••• D.. ,,^ ^
Arrived at Heaven, Yudhishthira beholds Dur-
yodhana blazing with effulgence and seated
in the midst of Saddhas ... ... ilj.

Tudhishthira's indignation at the sight of

Duryodhana's prosperity ... ... i\y
Yudhishthira loudly expresses his indignation ... i\y
Ditto expresses the wish of going thither where
. his brothers are ... o'

Narada solicits him to cast off his wrath ... i\y

Tudhishthira's reply to Narada in which he
re-iterates his desire of seeing his brothers ... jb
Tudhishthira's appeal to the gods for sending
him there where his brothers are ...
3
The gods order a celestial messenger to lead
Yudhishthira to the region attained by
his brothers •• ... 4
The painful sights seen by Tudhishthira on
his way ... ... ... ^^^ .^
Tudhishthira hears voices of pain which he
recognises to be those of his brothers and
relatives ...
* * • • a
5
Those voices request him to stay there
Tudhishthira's lament at finding his brothers
and relatives in Hell ... • • • •

Dharma comes to Yudhishiihira and the illusion

of Hell disappears
7
The deities surround and honour Yudhishthira
ib
lodra explains to Yudhishthira the cause
of the
. ! illusion '
... . '
...
;s
 CONTENTS.

rAGE.
Indn i'iforrD^ YndliislULira of the rfgions
reserveti for lam ... ... ...

Yiiihi^iuiij:n jihihge; iiilo ihe releMial Gaiiga

:i':tl li--^' .V'tih ri CCfie.-.! i:'.' Lwdy ... ... jb

T r-iiii-^'itii'Mv; a-.i'ivojteij L\ tl.e ccii v of >"I;;'.it-

G' /li * I . O '^^ ••• •-• ••• *r* ••J

US !il > I'lij'j ! i)-t . - ... ... lb

Yufihi.>'';I:ir;, r-.?'")'nr!'i.'iiefi 1)V TJIim tnfi, the

ii '-i-it i. L-'ifi r'C'Ie-tr;.i iii.-liis, :iii'i tiie

deiii'Jo. (i?'.)"ppUs :«• Lie vlaie wliOfe I.ii

bf^Dlieir; Aiid i-,il;'.i.v.ei veiily aie ... ... 10

Yu jUi-slit-hin I-j'o.M; GoviiiJa r.i i.i.-> l)!i::ii!£j

I>rihr>vi-r<»!ia ... ... ... ib

efi'ii'geucc ... ... ... ... 31

Diito *r:''.;.M.i Kr^rj'a ... ... ... ib

Ditto be!iv<!,l< lj}-.i!>i.T, ?.'i'' N-'kuli mk! Sahn-

rlev.i .'ui.! Dr-iiiiiuli ill tl-crr l.'.izii g (ornis ... ib

Ditfo be'.i'»ld=- tKe five (I'udliv.ivrr.s lliat took

b'ri-^i ;i.> tiie smis of Drai.pidi ... ... iS

Diutii beli'll-s Diiri'firri- htr.'; ... ... i'i

Dit.tu liHhv.''l.s f'c Viislnii aiid l!«e Aifihsika

heioG^ i!.n..«'!ii<: ihe Sa. l'lliy:is, tl.e Vi(;\\e-

deva;'.. i\i;d liui Maruis... ... ... 12

Dltt I b^liold.s x\bliiuraii\ u, Fandu, Kiiiiti ai.d

Mruiri ... ... ... .,. ib

Ditto bel;olds tiie ot?ier ltejoe.s who hud warred
oil either .side ... ... ,., ib
Janatiiej uM enouires of VaiciiTiD.av.aiia as to
the (hir.itioii.s tor whioh the heroes of Kuru-
ki'ierra «o ild remain in the regions attain-
ed by them ... ... •.. ib
Yai} implyaiia explain^ ^vho atuoi)^ tfieni

became merged in liie original essence

from whicli be liad sprung ... ... 13
^he conclusion of J^nrjiieja^ a's Sii^^lie-saciince ,,» 15
 CONTIU7T3. S3

TAGIL
Aatika filled with joy at having rescued th«
Snakes ... ... ••• ••• **»

The Mcrilicial priests dismissed with large

presents ... ... ... •.• lb
Jan'\mejaja returns to his capital from
Taksha(jila, the place of Sacrifice ... ... ib
The merits of the Mahabharata ,.. ... ib
The Savittri of the Mahabharata. ... ... 17
The ordinances with respect to the manner
in whioh a recitation of the Mahabharata
should be listened ... ... ... 18
Craddhi offerings should be made after hearing
the Mahabharata ... ... ... 19
The gifts in general that should be made after
hearing a recitation of the Mahabharata ... ib
The qualifications of the person to be engaged
as reciter ... ... ... ... 20
The rainner iu which the recitation should be
«iade ... ... ... ... il>

Ths fruit? won at the conclusion of each ffiranti.., 21

The gifts that should be made at the conclusion
ofcachParvan ... ... ... 2.1

The merits of the Mahabharata ... ... 2&

By listening to the Mahabharata one becomea
cleansed of eveo the gravest sins ... ... 2S
 »

A'" <•• • V — •• •• ••%

' * .
• . .«

«4

ri

.0

t.

V. :<

( I

..J .» » J . -• . J
If. s I .

1 " "' ^
 —

POST-SCRIPT.

Through the grace of Vasudeva, the English translation

of the Mahabharata, consisting of eighteen Parvas or books,
is brought to a close. Large or small, the eighteen Parva ^
may be compared to as many seas. Practically, therefore,

the other end has been reached of what had at first appeared
as an interminable ocean of eighteen divisions. The joy, how-
ever, that I feel at the completion is very largely mixed with
sorrow. The one object upon which my husband had set his

heart is today accomplished. For twelve long years he had

incessantly laboured for bringing it about. Those who watched

him know that for twelve long years he had scarcely any relish
for food and sleep. The diflficulties with which he had to
struggle were simply formidable. At times he despaired of
success, but though despairing he did not cease to work. His
self-imposed task has at last reached completion. That which
he had hoped for, that which he had often wished, has noAv
come to pass. The last verse of the Mahabharata has been
translated and published, and the translator has written the

word Finis at the conclusion of the eighteenth Parva. Joy

penetrates and illumines my heart. But, alas, that illumina-

tion is transient, very transient, indeed ! It is

Brief as the lightning in the collied night,

That, in a spleen, unfolds both heaven and earth,
And ere a man hath power to say, — behold !

The jaws of darkness do devour it up.

Yes, the darkness of sorrow comes and extinguishes the

ray of joy as it darts through my heart. Where is he today

that would have contemplated this completion with feelings of

ineffable bliss ? The tree has today borne fruit. But where
is he who had planted it with diflfidence and nurtured it with

so much care ? He saw the tree about to flower, but he was

not spared to see the actual flowers, far less the fruit into

which they have developed. My sorrow knows no bounds.

Life seems to ebb away from the body Avhen I think of my
misfortune. If he were alive,— alive on even his last bed of
 ( 2 )

sickness, —I venture to think that shattered as his health was,

the effect of joy would have revived and renovated him. I
dare sa}', the feelings of his numerous friends and patrons
today are like mine. Theirs also is a melancholy joy. Sym-
pathy lessens sorrow. It is such sympathy that sustains me
amid the weight of my grief.

The Mahabharata is completed. That which at one time

had seemed impossible has today become a fait accomjM.
When the idea first arose in his mind, upon the receipt of the
letter written to him by the late lamented Dr. Rost in behalf
of the Duke of Devonshire (then Marquis of Hartington,
Secretary of State for India), my husband consulted many
persons of note and experience. Almost all of them dis-
suaded him, suggesting the enormous difficulties that lay in
the way of accomplishing the project. Some said that it was
impossible; some said it was offensive to the Hindu religion.

Pandit Iswara Chandra Vidyasagara, for whom my husband

had the greatest respect, laughed outright when he heard of
it, and doubted my husband's sanity. Whence was the money
to come ? Where could a translatox be had, having such pati-
ence, if uniformity of style was to be secured ? My husband
had one answer. "The work," he said, "was either an Emir's
or a Faqueer's. He was no Emir, but then who could pre-
vent him from becoming a Faqueer ?" Now that the work has
'

been completed, nobody Avould maintain that my husband was

actually insane. Alas, where are both my husband and
Vidyasagara today ? If both of them were alive, how much
would they have to say to each other ?

Those who said that the task was impossible were not
wanting in intelligence. Who will not admit that enormous
difficulties lay in the way of success ? It is very much to be
doubted whether anybody else, tha: was not so poor as my
husband and that was not so free from false pride, could have
achieved this gigantic task. His OAvn estimate of the capacity
of one who can act the Faqueer, seems, after all, to have
been correct-. He believed that he laboured for a high cause,
—the cause, viz., of the diffusion of the ancient intellectual
wealth of India over the whole civilised world. He believed
 ( 3 )

that as he had effaced self as completely as is possible in this-

world, he would succeed in utilising the charity of the princes

and the people of India for that great cause. He believed also

that the enlightened Government of the country would not

allow him to drudge on without substantial help. He had
courage, patience, and perseverance. It is for these reasons

that a task which had seemed impossible to so many sensible

men has today been completed.

He was poor. It was well known that he had no mer-
cenary motives in undertaking the publication. It was for

this reason that Reis and Rayyet, great and small, prince and
peasant, rich and poor, all came forward to assist him. Assist-

ance, thus derived from all quarters, enabled him to accom-

plish so much. Assistance obtained from the same sources has-
enabled me to complete the portion left unfinished by my
husband. Those who had discouraged my husband, saying
that the task was opposed to the dictates of the Hindu
religion, were not certainly insincere. To them I say that
reflection would convince them that, in reality, the transla-
tion of the Mahabharata into a foreign tongue cannot be
fraught with any demerit. The Mahabharata is the Hindu's
great store- house of Religion, Profit, and Pleasure. It is his
Dharma-Qastra ; it is his history and biography ; it is his
astronomy ; it is his arithmetic ; it is the means of his self-

knowledge ; it is Emancipa-
the means of his acquisition of

tion. It is regarded as the supplement of the Vedas in the

matter of understanding Brahma. In brief, the Mahabharata
is the one book that is held to be of very great value in
India. In consequence of the gradual decadence of Sanskrit
in this country, this treatise had become unintelligible to the
main body of the people. Speaking of Bengal, the people
had to be content with the versified translation of Ka9idasa.
Ka^idasa's is not a faithful rendering, whatever other ex-
cellencies (and they aremany) it may possess. Then came
the late Babu Kali Prasanna Singha who gave the public,
at an enormous cost, a translation in prose, and after him
Maharajah Mahtab Chand Bahadur of Burdwan gave his
version. A third Bengali version, in simpler style, was
 ( 4 )

presented to Bengali readers by my husband. It is not for

me to speak of the excellencies or deficiencies of those

versions. These showed the people of Bengal what the true
contents are of Vyasa's great work. Successive editions of
all these versions were exhausted as sr on as they came out of
the press, thus showing that the respect the people of Benga,!
cherish for the Mahabharata is deep. It may be truly said
that the English translation of the Mahabharata has done for

the entire people of India what the three Bengali versions

have done for the people of Bengal, The number of those
who in India can read the Mahabharata in original is few.
The number is very great who can read it in English trans-
lation. There cannot be the slightest doubt, therefore, that
the work which has just been completed Avill prove a source
of joy and solid instruction to a large number of my country-
men. Then, again, as English is understood in other coun-
tries of the globe, the Mahabharata in an English garb will
be read by a still larger number of people. The diffusion of

the immortal truths, contained in this immortal work, over so

large a portion of the world, cannot be viewed with indiffer-
ence by any Indian patriot. With the loss of their independ-
ence the Hindus have lost many things. They have lost the
esteem of foreign nations. It is believed that they will regain

that esteem as a consequence of this literary undertaking.

Those foreign nations who now think the Hindus as a worth-
less race, will, from a perusal of the Mahabharata, find how
elevated was of the progenitors of the present
the character
Hindus, and what the progress was which they made in
philosophy both mental and moral. A perusal of the Maha-
bharata will show that the Rishis of ancient India, clad
and barks of trees, subsisting on fruits and roots
in deer-skins
of the wilderness, protected against the inclemencies of the
weather by mountain caves and huts made of branches and
leaves of trees, and lying on the bare ground, had made great
discoveries in many departments of knowledge. Many of those
discoveries have visibly added to the happiness of mankind.
Many sciences were carried by them to a point whence suc-
ceeding ages have not been able to advance them by even one
 ( 5 )

step. Their conceptions regarding many things were singular-

ly accurate. If one reads the exposition, of Bhrigu to Bhara-
dwaja, of the extent of the universe, one cannot fail to be

struck with the singularly correct notions which the Rishi

entertained of the heavenly bodies. The science of computing
Time by the motions of the heavenly bodies, had been brought
to perfection by Gargya and others. Many truths of deep
import lie and there in rich profusion.
scattered here Politics
was understood by them in that remote period as well as
in this decade of the nineteenth century. An eminent scholar
of the United States of America wrote to my husband, on the
completion of the Canti Parva, that he had never read any
other book in any language in which the science of kingly,,
duties had been better expounded than in the Rajadharma
sections of that Parva. Kanika had laid down all those doc- .

trines which Macchiavelli first enunciated many centuries

afterwards in Europe. Bhishma unfolds the duties of kings
so copiously and
minutely that the Chancellors and PrimeT,,
so
ministers of modern European states may listen with rever-
ance to the exposition with advantage to their reputations.
Now, however, that the whole book is before the public,
it is scarcely necessary for me, a woman, to pass an opinion on
its merits. Others infinitely more competent than myself will
judge of them. In saying what I have said on the question, I
have only repeated the opinions commonly expressed by well-
informed judges. Of the indirect effects of an English trans^
lation of the Mahabharata I shall not speak here. I would-
refer the reader, for an adequate understanding of these, tof
the preface with which my husband put forth the first fasci-
culus of the translation.Western scholars have compared the.
Mahabharata bank of unlimited resources upon
to a national
which succeeding poets and prose-writers of India have freely
drawn without being able to bring about a sensible diminu-
tion. A knowledge of the Mahabharata helps one to unders-
tand without any difficulty the plots of nearly all the dramas
and poems written either in Sanskrit or in the Indian verna-
culars in later times. References to the Mahabharata occur in
uoarly all the ballads and songs that are current in India.
 ( 6 )

Then, again, as India is a highly conservative country where

changes in habits of thought as also in manners and customs
arc seldom brought about by even the most powerful causes, it

may be truly said that an acquaintance with the Mahabharata

helps one to understand the Hindus of even the present day.
If a knowledge of the mind of the people is of value to the
administration of the country, who will deny the utility of an
English translation of the Mahabharata to the British Govern-
ment of India ?

These considerations show that the money and the

will

labour bestowed upon this work have not been thrown away.
Indeed, few people will be disposed to say that my husband
wasted his and energies on the accomplishment of an
life

undertaking that is not fraught with beneficial consequences

to the people of India as also to the world at large.
The Mahabharata has been completed. The last injunction
of my husband I have somehow carried out. In carrying it
out I have incurred some debts. These, added to those which
my husband left, come up to about Rs. 10,000. The thought
that disturbs me now is how shall I succeed in freeing my
husband from his debts and how pay my own ? The Secretary
of State for India, the Supreme Government, and the various
local Governments have aided the work materially. Almost
all the princes and chiefs also of India have assisted
it more
or less. It pains me to think that only two noblemen, upon
whose help both my husband and myself had relied, have no*
cast a kind eye on the work. No harm can arise to them if
I name them here. They are Maharaja Sir Luchmeswar Sing
Bahadur, K. C s. i., of Durbhanga, and Maharaja Sir Gajapati

RaO; K. c. s. I., of Vizianagram. Both of them are enlight-

ened. Both are liberal and far-seeing. Indeed, their refusal
to render any help to an undertaking that has been helped by
so many persons and personages, is difficult of being reconciled
with their known character. Maharaja Sir Gajapati Rao had
promised a good sum to my husband. That promise was
repeated through an eminent official of the Government
of India. To my misfortune, when recently reminded by
another high official of his former promise, the Maharaja
 ( 7 )

recollected nothing, and the result, accordingly, has been a

continuation Maharaja Sir Luchmeswar was ap-
of neglect.

proached several times both by my husband and myself. All

our applications, however, failed to move him. To me, in
especial, the courtesy of even a reply has never been vouch-
safed. I look upon this as my own misfortune, for why should
one who Sambhu O. Mookerjee in
was dubbed by the late Dr.
lielsand Rayyet as "the Premier nobleman of Bengal" be
unwilling, notwithstanding his well-known liberality, to aid a
work that has been aided by so many of his equals in India
and other lands as also by so many who are his superiors in
respectability ? The fault must be in my husband and myself.
It may also be due to the unique arrangements of the Dur-
bhanga Sherista in consequence of which persons of far higher
consequence than ourselves fail to obtain replies from the
Maharaja to even their most urgent communications.
I am sory to state that another eminent
Zemindar of Ben-
gal, recently ennobled, viz., Maharaja
Govinda Lai Roy of
Tajhat in Rungpore, having promised to aid the work with a
contribution of Bs. 5,000, forgot all about it after paying only
Ua. 500. More than a decade ago when the offer of this
distinguished person was noticed in the Saturday Review (of
England), that journal spoke of him as "a Maecenas hailing
from Rungpore." My husband waited several times on him,
but the balance somehow remains unpaid to this day. Indeed,
if Durbhanga and Vizianagram had contributed their quota

and if Maharaja Govind Lai Roy of Tajhat kindly remits the

balance, the debts incurred in completing the Mahabharata
all

may be paid off. Seeing, however, an indifference in these

quarters I was obliged to appeal to the general body of subs-
cribers and recipients of the publication for a trifle from each.
Many of them have nobly responded to my appeal. Some
have already remitted their quota. Indeed, relying upon this
generosity of the subscribers and recipients of the Avork I
became emboldened to incur debts for completing it. It is
the simple truth that I could not make a further advance if
I had not been thus favoured by those to whom I appealed. I
am particularly thankful to then for their exceptional kindness,
 ( ^ )

although the amounts, when collected, will not enable me to

clear oif even a portion of my debts.

The work of publication occupied more than twelve years.

During this loiig period, many persons and personages have
helped the enterprise. It is my duty to express my gratitude
towards all of them for services rendered with willing hearts.
It is not possible, however, fur me to name all the friends and
patrons of the enterprise, or state the measure of assistance
received from each. If, therefore, I fail to name any one, I
hope he will kindly forgive me. Every one that has rendered
any measure of hel]) to the work deserves my reverent wor-
ship. Indeed, I offer them all a sincere tribute of devotion and
respect. Some, however, I am bound to name. My naming
them will not add to their honour or fame. But my obliga-
tions to them are so great that I cannot rest content by in-
cluding them in my general worship. I hope both they and
the world will excuse me for my endeavour to specialise my
worship on the present occasion. I should be wanting in
gratitude if I acted otherwise. Foremost amongst those to

whom my heart- felt gratitude is due, is the present Duke of

Devonshire. While Marquis of Hartington and Secretary of
State for India, it was he who first suggested to my husband,
through the late lamented Dr. Reinhold Rost, the idea of an
English translation of the Mahabharata. His Grace's senti-
ments, as expressed in Dr. Rost's letter, are given in thie

introductory preface with which the first fasciculus of the

translation was published. Upon receipt of that letter my
husband thought much upon it and consulted many eminent
persons both here and in foreign countries. Some expressed
doubts regarding the practicability of the scheme. Some
offered every encouragement in their power. Among th6
latter, it was Professor Max Muller who rendered the great-
est measure of help. Not content with giving advice, he
sent to my husband an English translation of a portion of
the Aniilcramanilccc (Introductory chapter) of the Mahabha-
rata,which had been executed many years before by a friend
of hisand which he had himself transcribed in a neat hand
and kept with him for future use. This served as a .specimen.
 ( 9 )

Indeed, it was of great help to the translator employed by my

husband. My husband repeatedly spoke of his obligations to
Professor Max Muller. Besides so helping the enterprise, the
Professor, during the last twelve years, several times brought
the publication to the notice of the reading public through
the columns of the (London) Times and other influential jour-
nals. These notices were of great value to my husband.
They served to awaken the interest of not only foreign scholars,
but of many eminent persons in India, in the work. To
Professor Max Muller, therefore, the English translation of the
Mahabharata owes truly a debt immense of endless gratitude.
Speaking of India, much help has been rendered to the
work by Lord Ripon and Lord Dufferin. The former en-
couraged my husband by a handsome contribution. It was
owing to the latter that a grant of about Ks. 11,000 was ob-
tained from the Government of India. Lord Northbrook also,

though he had retired at the time when the first fasciculus of

the translation was out, very kindly patronised the work by a
respectable contribution. Among Lieutenant-Governors of
Bengal, the greatest measure of assistance was received from
Sir Rivers Thompson and Sir Steuart Bayley. The former
was the first official who came forward to take the enterprise
by the hand. He was pleased to sanction a grant of Rs. 5,000
in its aid. Indeed, the aid received from the other Provincial
Governments in India was not a little due to the example set
by Sir Rivers Thompson. My husband often spoke with tears
in his eyes of the kindness shown to him by Sir Rivers Thomp-
son. Of Sir Steuart Bayley, again, it is difficult to speak in
adequate terms. When the first fasciculus of the translation
came out, my husband waited upon him. He was then a
member of the Governor- General's Council. He manifested
the keenest interest in the work and it was through his in-
fluence that the first State contribution, viz., the grant of the
Bengal Government, was obtained. From the beginning to
the coi^clusion of the undertaking. Sir Steuart Bayley has
befriended it most actively. During his hours of depression
my husband uaed to receive from Sir Steuart words of en-
couragement that instantly dispersed all his clouds and filled

( 2 )
 ( 10 )

Mra with renewed energy. Of all the Lieutenant-Governors

of Bengal, therefore, the measure of help obtained from the
noble-minded Sir Steuart Bayley has been very large. His
kindness for my husband was simply unbounded and his
interest in the work did not cease with his departure from
these shores. When lying on his death-bed, my husband re-

peatedly spoke of Sir Steuart Bayley (and of another I shall

presently name) as the kindest of his patrons. To my re-

peated enquiry, prompted by my anxieties, as to how I could
succeed in bringing the work to completion, his one answer
was —"Sir Steuart Bayley will not desert you, although he is

far away. He will not only take care of the work but also of

those who have laboured with me in its prosecution." The

last letter that my husband wrote was addressed to Sir Steuart
Bayley.
Next to Sir Steuart Bayley I must name Sir Auckland
Colvin. When the first fasciculus of the translation reached
him, he made exhaustive enquiries regarding both my
husband and the translator. Satisfied on all points, he gave
the project his sympathy and befriended it actively, always
manifesting a keen and lively interest in it. When he be-
came the Lieutenant-Governor of the North West Provinces,
when, as the late Dr. Sambhu C. Mookerjee said, "a Colvin,

after thirty years, was again on the gubernatorial gucldee"

ready "to realize his sire's enlightened programme and advance

the well-being of the millions of British subjects committed

to his charge," he very kindly sanctioned a second grant of
PbS. 2,000 in aid of the work, bringing up the total of the
contribution by the Government of the N. W. Provinces to
Rs. 5,000. Besides this. Sir Auckland Colvin did his best

to push the interests of the publication by bringing it to

the notice of many eminent officials in India. My husband

cherished sentiments of deep gratefulness towards Sir Auck-
land Colvin.
Amongst other eminent officials I must next name Sir
Charles Aitchison. He, too, was particularly kind to my hus-
band and did much for forwarding the interests of the publi-
cation, His untimely death affected my husband greatly. To
 ( 11 )

Sir Charles Elliott also my husband was much obirge(f.

Seeing the difficulties of my husband, Sir Charles very readily
sanctioned a second grant in behalf of the work. Of the
present Lieutenant-Governor of Bengal, Sir Alexander Mac-
kenzie, it is difficult for me to speak in adequate terms. He
knew not my husband, except by name. When, however, I
brought my difficulties to his notice, he very kindly granted
me a patient hearing and did his best to render me effectual
help by recommending the work in terms of high praise to
one whose liberality in the cause of the diffusion of Rishi-
literature is well known. That Sir Alexander Mackenzie
should do so much on the appeal of a poor, friendless widow,
is the best evidence of his essentially kind nature. May God
grant him and his length of days and uninterrupted prosperity,
and may his name descend to distant posterity as that of a
beneficent ruler fully alive to the grave interests committed'
to his charge !

I come now to Sir Alfred Croft. Tears fillmy eyes when

I recall all the acts of particular kindness which my husband
received from him, and the delicate consideration with which
he has been pleased to treat me since my husband's death.
It was through his kind recommendation that the first granfc
of Rs. 5,000, which, as I have already said, paved the way for
the successive grants of the other local Governments, was sanc-
tioned by Sir Rivers Thompson. The second grant also that?

Sir Charlos Elliott made, was due, after the same manner, to
the kind Sir Alfred Croft.
offices of In him my husband had'
a warm and patron. Amongst those whose advice and
friend
sympathy enabled my husband to persevere in his work, thos^
of Sir Alfred Croft were undoubtedly of the highest value.
When intelligence of my husband's death reached him, the
letter he wrote to me expressive of his feelings, was highly
consolatory. I received numerous letters of condolence, but
the few lines of Sir Alfred Croft were distinguished above them
all. It is no exaggeration to say that the successful issue of
this herculean task is, in no small measure, due to the lively
interest which Sir Alfred Croft has taken in it at every stage
of its progress. The unremitting efforts of the translator also
 ( 12 )

have very largely been due to the encouraging words spoken to

him from time to time by Sir Alfred Croft. It is scarcely
necessary to say that as long as I live, I shall, as I have
hitherto done, take the names of Sir Alfred Croft and Sir
Steuart Bay ley in my daily prayers and invoke the choicest
blessings of Vasudeva on them and theirs.

Among high military officials, my sincerest thanks are due

to General Stewart and his successor Lord Roberts. Both of
them, while in India, freely assisted my husband in every
way. It is not, perhaps, generally known that General Ste-
wart has read the Mahabharata in original. His attainments
in Sanskrit are of a respectable kind. When the first few fasci-

culi of the translation reached him, he made enquiries regard-

ing my husband. Accordingly, when the latter waited upon
him, His Excellency received him with the greatest kindness
and promised to help him to the best of his power. This pro-
mise the General kept by bringing the work to the notice of
many persons capable of helping it with pecuniary contribu-
tions. Lord Roberts also was equally kind my husband to
and helped him as freely. Amongst the few names that my
husband used to frequently mention as those of his kindest of

patrons, was that of Lord Roberts. The photographic likeness

which my husband received from his Lordship at the time of
his departure from India and which my husband handed over
to me on his death-bed, is cherished by me as a precious pos-
session. I shall continue to cherish it as long as I live, as the

likeness of the tutelary deity I worship every day.

There are some other eminent officials whose kindness was
experienced by my husband in a very large measure and who
did much for ensuring the completion of the enterprise. My
husband always used to name them with reverence. They are
Mr. C. P. Ilbert, Sir William Hunter, Sir Andrew Scoble,
Sir Donald Mackenzie Wallace, Mr. J. Gibbs, Mr. Quinton,
General Sir George Chesney, Sir John Ware Edgar, Mr. 0.
P. L. Macaulay, Mr. C. W. Bolton, Dr. G. A. Grierson, Mr.

F. S. Growse, and Sir Anthony Macdonnell. The latter, while

Secretary to the Government of Bengal, powerfully supported
my husband's appeal to Sir Rivers Thompson.
 ( 13 )

Among non-official Englishmen who have rendered the

greatest measure of help should be mentioned Archbishop
Goethals, Sir W. Rattigan, Mr. W. Svvinhoe, Mr. J. 0. B.
Saunders of the Englishman^ and Mr. Robert Knight of the
Statesman and Friend of India. Of native editors the work
is most indebted to the late Dr. Sambhu C. Mookerjee, Rai
Kristo Das Paul Bahadur, Babu Narendra Nath Sen, and the
brothers, Babus Shishir Kumar Ghose and Matilal Ghose.
Next to the contributions received from the Secretary of
State, the Government of India, and the various local Govern-
ments and administrations, amounting, in all, to about Rs.
45,000, the greatest measure of pecuniary assistance was ob-
tained from the native Indian chiefs. Foremost among them
was H. H. the late Maharajah of Mysore. Then comes H. H.
the Nizam. Though a Mahomedan prince. His Highness's
culture is so catholic that he freely listened to the appeal of
my husband on behalf of a Hindu religious work. The other
chiefs who have aided the publication substantially are Scindia,
and Travancore, and Baroda and Cochin, and Indore and Jey-
pore, and Cooch-Behar and Jodhpore, and Pattiala and Cutch,

and Udaypore and Bhownaggar, and Kapurthala and Jummoo,

and Ulwar and Faridcote, and Dhar and Dhrangdhra, and
Rewa and Junagarh. Amongst the representatives of the
great landed houses, I should mention the Maharajah of Hatwa,
Maharani Sarnaraoye, the Maharajah of Gidhour, and the
Maharajah of Bettiah. The British Indian Association of
Lucknow and the Punjab University also should be mentioned
among public bodies that have helped the work with substantial
contributions. Amongst Bengal Zemindars, my obligations
are due in the greatest measure to Babu Joykissen Mookerjee
of Uttarparah and his and noble-minded son,
enlightened
Rajah Peary Mohan Mookerjee, c. s. i. Both father and son
gave their sympathy to my husband and aided him materially
in many ways.
I should, after this, speak of those Oriental scholars of
world-wide reputation who have aided the work with sympathy
and words of encouragement and, in some instances, even
money. I have already spoken of Professor Max-Muller. The
 ( 14 )

English translation of the Mahabharata may be said to be

very much indebted to him. My husband used to regard
Professor Max Muller with feelings of the deepest veneration.
Of Dr. Reinhold Rost, again, it is impossible to speak with-
out an agitated heart. He manifested the keenest interest
in the work. Almost every month letters of sympathy, full

of heart-stirring words of encouragement, came from Dr. Rost.

My husband used to say that these letters were to him
much more than money. They always succeeded in dispelling
his gloom and him with additional energy. It was
filling

through the Rost that my husband was enabled

efforts of Dr.

to present a copy of the English Mahabharata to Her Gracious

Majesty the Qeen-Empress of India. The suggestion to pre-
sent a copy to Her Majesty came from Mr. Gibbs. So many
difficulties, all due to the usual ways of red-tapeism, had to be
got over that my husband could not possibly succeed without
the powerful support of Lord Dufferin in India and Dr. Rost
in England. The friendship between my husband and Dr. Rost
was, with both, a life-long one. Dr. Rost never lost an oppor-
tunity of serving my husband. The latter was deeply grateful
to the learned Doctor for these services. Among the Oriental'
scholars of England, I should also name the late lamented
Frederic Pincott, Mr. C. H. Tawney and Professor E. B.
Cowell. Mr. Pincott was one of the warmest friends of the
enterprise. As regards the two last, after my husband's death,
both of them did their best to help me in raising the requisite
funds. Both of them very kindly wrote to Mahamahopadhyaya-
Mahesh Chandra Nyayaratna, asking him to exert his influence
on my behalf. Pundit Nyayaratna did his best to help me.
Although his efforts as yet have not been crowned with
success, yet my obligations to both Mr. Tawney and Professor

Gowell, as also to Pundit Nyayaratna, cannot but be deep.

Coming next to the European continent, I must speak first

of Mens. A. Barth and the late Mons. Barthelemy St. Hilaire.

The services which both of them rendered to the work were of

no common kind. It was through their kind efforts that the
French Government proceeded out of its way for sanctioning

a substantial contribution in aid of a foreign work that was

 ( 15 )

again, a serial publication. Both these eminent Orientalists

of world-wide reputation never lost an opportunity of bringing
the work to the notice of the learned world through the pages
of theJournal des Savants and the Revue Critique d'Histoire
et de Litterature. Throughout the progress of the work,
Mons. Earth, in particular, encouraged my husband as warmly
and as sincerely as Dr. Kost himself.
Next to these scholars I should name Professor Hermann
Jacobi of the University of Keil, Herr. S. Sorensen of Copen-
hagen, and Dr. Andrew N. Kephallinos of Greece. All these
eminent Orientalists befriended the enterprise from the very
beginning and encouraged by husband to the best of their
power.
I shall now speak of those American scholars to whom my
husband was indebted. Though I come to them last, the
measure of assistance received from them has not been the
•least. To Mr. William Emmette Coleman, Presidio, San-Fran-
cisco, California, my husband's obligations were of the deepest
kind. Taking a keen interest in the work from the very be-
ginning, it was Mr. W. E. Coleman who strove energetically

to bring the work to the notice of his fellow scholars in

America. Mr. Coleman on several occasions spent his own
money for the purpose. That the work has become more
known in America than in any other foreign country, is due to
the single-handed and disinterested exertions of this eminent
American. The friendship of Mr. Coleman with my husband
was of no common kind. My husband used to speak of him
in terms of the most lively gratitude. Mr. Coleman was
deeply affected when intelligence reached him of his friend's
demise. Next to Mr. Coleman I should speak of Professor
Lanman, Professor Maurice Bloomfield of Hopkin's university,
Professor J. W. Reese of Maryland, Mr. James Charleton of
Chicago, and Mr. B. Witton of Hamilton, Canada.
So sin-
cere was the which Professor Lanman took in the
interest
work and such was his attachment to my husband that
when he came to India, accompanied by his angel of a
wife, he honoured our poor home in Beadon Street with a
visit. Mrs. Lanman is a lady of charming manners. She
 ( IG )

questioned me on various points of Hindu Zenana life and

learnt with visible satisfaction that the seclusion of Hindu
women is by no means an enforced one ;
that within one's
own proper sphere we are as much free as our sisters of
other lands. I can never forget the impression which her
intelligence and kindliness of disposition made upon me.
In every letter my husband received from Mr. Lanman, there
were references to the kindly enquiries his good wife made for

herself into our affairs. My husband received even pecuniary

help from Mr. Lanman. Not content with the contribution
he so kindly made, he induced many other people to prove
their interest in the work in the same way. The friendship

of Professor Reese also for my husband was very sincere.

Throughout the progress of the work, he encouraged my

husband to persevere and gave him much valuable advice.

In referring to Mr. B. Witton I must say that the grant

which Lord Dufferin sanctioned in aid of the work was,
in no small measure, due to the lively interest he took in
my husband's labours. Lord Dufferin had been at Canada
before his Lordship came to India. Mr. Witton had come in
contact with him. This circumstance enabled Mr. Witton to
recommend the work very strongly to his Lordship's attention.
Not satisfied with this, Mr. Witton strenuously endeavoured
to bring the publication to the notice of many American
scholars almost all of whom rendered pecuniary help to my
husband. Mr. Witton, therefore, laid my husband under the
deepest obligations to him. To me also, after his demise,
Mr. Witton continued his kindness. May God shower the
choicest blessings upon him for such large-heartedness and
compassion towards people living far, far away from him,
with thousands of miles of water rolling between !

This is the fittest place for summing up the operations of

the Bharata Karyalaya. Altogether, four editions of the

Bengali version of the Mahabharata, one edition of the Ben-
gali Ramayana, one of Harivan^a, and one of Sreemad-Bha-
gavata, one of the Sanskrit Ramayana, and three complete
editions of the Sanskrit Mahabharata, besides the English
translation of the Mahabharata, represent the work of the
 ( 17 )

Bharata Karyalaya during the last twenty years. A single

set of the Bengali Mahabharata consists of 7 goodly volumes ;

the Bengali Kamayana of 2 vols; the Harivancja of 1 vol.

Sreemad-Bhagavata of 2 vols ;
the Sanskrit Mahabharata of
7 vols ;
and the English Mahabharata of 10 vols. Altogether,
therefore, 2,59,000 volumes, have been issued by the institution.
Many persons have, from time to time, been connected with
the Bharata Karyalaya, and have given it their services. I
should, on this occasion, name those to whom the institution
is most obliged the especial character of their services and
for

the zeal which characterised them. In the first place I should

name Babu Durga Charan Banerjee, deceased. His connec-
tion with the Karyalaya began from the date of its establish-

ment. He
was who translated the Mahabharata, the Rama-
it

yaua, the Harivan^a, and Sreemad-Bhagavata into Bengali,

Few native scholars can boast of a better Bengali style. Be-
sides such translation, Babu Durga Charan supervised the
editing of the Sanskrit Mahabharata also. In addition to such
literary services of a substantial kind, Babu Durga Charan
was Manager of the Bharata Karyalaya and, as such, had to
my husband in supervising the finances of the institution
assist

as also its printing establishment. A ripe Sanskrit scholar,

wielding a ready pen and a fluent tongue, and with consider-
able proficiency in accounts, he was an invaluable assistant.
Death cut him off prematurely. My husband was deeply
affected by the event.
Next to Babu Durga Charan, I should mention Babu Kisari
Mohan Ganguli, B. L. The English version of the Mahabha-
rata is the result of his ripe scholarship and indefatigable
labour. His connection with the Bharata Karyalaya began
from the date when this magnum opus of the institution was
taken in hand. It is impossible for me to express in
words
the extent of the obligations to him of both my husband and
myself. It is not for me to express an opinion on the merits
of the translation. Competent judges have pronounced on
the value of the work. Those pronouncements occur on the
wrappers of the successive fascicules and are,
therefore, before,
the world. It is not, however,
in the department of transla-

( 3 )
 ( 18 )

tion alone that I have to acknowledge the labours of Babu

Kisari Mohan Ganguli. In every other department also, his

services, freely given, have been simply invaluable. The suc-

cess of the Karyalaya in completing its magnum opus has

very largely been due to his untiring zeal. My husband
used very often to say that with all the assistance received by
him from every other quarter, he could never have accomplish-
ed his task if he had not been fortunate in securing a scholar
and collaborateur of Babu Kisari Mohan's calibre and zeal.

My husband scarcely exaggerated the truth when he used to

say that, as regards the English department of the Karya-

laya, he was only the hand that did the work while Babu
Kisori Mohan was the head that directed it. While lying on
his death-bed, he earnestly appealed to Babu Kisari Mohan
to complete the undertaking. With tears in his eyes at

the sight of his weak and helpless friend thus speaking to

;him, Babu Kisari Mohan readily gave the assurance that was

solicited, saying that he would not, on any account, give

up the work. This assurance enabled my husband to leave

the world in peace. His anxiety was He

dispelled. even be-

came cheerful. The thought of dying in debt to those few

who had paid in full for the work had made him miserable.
Babu Ganguli's assurance removed that cause of my husband's
misery. Indeed, Babu Kisari Mohan worked with redoubled
zeal after my That the work has been com-
husband's death.
pleted so soon after the departure of my husband, is
due, in no

small measure, to the faithfulness with which Babu Ganguli

kept the promise which he had made to his dying friend.

Among the Agents employed by my husband for collecting
subscriptions and contributions in aid of the
work, mention

should be madeBabus Manoranjan Bose, Surya Coomar

of

Shome, and Siddheswar Mitter. All of them worked with

zeal. Siddheswar Mitter, in particular, was loved by my hus-
band as a son. As long as he was connected with the Karya-
laya, Mitter also revered my husband as a father. His services

as an Agent were simply invaluable.

I to Babu Kali Dass Sen, the head of the print-
come next
ing establishment of the Bharata Karyalaya. My
husband
 ( 19 )

used to respect and love Babu Sen. As a typesetter, he hasr

few equals whether as regards rapidity or accuracy of work.
As regards, again, capacity for organisation, he is a valuable
hand. He can overlook without friction a large establishment.
He has supervised all the editions of the Mahabharata, the
Ramayana, the Harivanga, and the Bhagavata, in original
and translation, that have come out of the Bharata Press.
His acquaintance with Sanskrit is respectable. His know-
ledge of English also is much greater than what is met with
in printers belonging to more pretentious establishments.
Last, though not least, my thanks are particularly due to
Babu Aghore Nath Banerjee. He succeeded Babu Durga
Charan Banerjee as Manager of the Bharata Karyalaya. En-
dued with great intelligence, within a very short period he
became fully competent for his manifold duties. His sound
knowledge of both Sanskrit and English enabled him to ma-
terially assist Babu Kisari Mohan Ganguli in the exposition of
many difficult passages in course of his work as also by cor-
recting the press. Babu Durga Charan's work, suspended by
his death, of supervising the editing of the original Mahabha-
rata, was also taken up by him. This duty of his he discharg-
ed with great ability and zeal. In consequence, again, of the
able supervision he exercised over all the details of every de-
partment of the Karyalaya, considerable economy could be
enforced without at all impairing efficiency. For the last two
years of his life my husband was unable to actively superin^
tend the Karyalaya. With difficulty he could leave the sick
chamber. He was absolutely unable to stir out of the house.
During the whole of this period, Babu Aghore Nath not only
supervised the Institution almost single-handed, but looked
after the medical treatment of my husband with the tenderness
and affection of a brother. My husband had no near relatives
in the world to stand by his bedside. The care and attention,
however, which Babu Aghore Nath Banerjee showed for him
prevented his feeling the absence of relatives. When he died,
we had not in the house money sufficient to defray his funeral
expenses. Babu Banerjee's forethought prevented inconveni-
ence of every kind. With the solemn injunction of my hus-
 ( 20 )

bind 3till ringing in my ears about completing the Mahabha-

rata any how, without any money to my credit in the bank

or in the family chest, pierced with the intolerable grief of

recent widowhood, it was impossible for me to exert myself

in any direction. The kindness and care of Babu Banerjee,

coupled with tke words of encouragement that he spoke, filled

me with hope. He was to me a father, or a brother. The com-

pletion of the Mahabharata is due very largely to the redoubl-
ed zeal with which he set himself to work after my husband's

death. In his last days my husband often said that it was

not possible for him to repay his obligations to Babu Aghore
Nath Banerjee. If such was the nature of Babu Banerjee^s

services at the time my husband lived, the reader will readily

understand what the value of his services have been to me at

a time when I became overwhelmed with grief and when the

entire burthen of the Bharata Karyalaya fell upon my should-

ers. Unable to repay his lasting obligations to Babu Aghore

Nath Banerjee and Babu Kisari Mohan Ganguli, all that my
husband did was to address, the day before his death, a letter

to one of his foremost of patrons, imploring him earnestly to

do what he legitimately can for them. As regards myself,

all that I can do for them is to invoke the choicest blessings of

Vasudeva on them and theirs in course of my daily prayers.

May God listen to those feeble prayers of mine !

With these words I make my humble bow to the public in

general and the friends and patrons in particular of the

Datavya Bharata Karyalaya.

The Bharata KSrySlayaA

1. Raja Guru Dass' St., I SUNDARI BlLA ROY.
Calcutta, July 15th, 96.
J
 TRANSLATOR'S POST-SCRIPT.

More than twelve years ago when Babu Pratapa Chandra

Roy, with Baba Durga Charan Banerjee, went to my retreat at
Seebpore, for engaging me to translate the Mahabharata into
English, I was amazed with the grandeur of the scheme. My
first question to him was, — whence was the money to come,
supposing my competence for the task. Pratapa then unfolded
to me the details of his plan, the hopes he could legitimately
cherish of assistance from different quarters. He was full of
enthusiasm. He showed me Dr. Rost's letter, which, he said,
had suggested to him the undertaking. I had known Babu
Durga Charan for many years and I had the highest opinion of
his scholarship and practical good sense. "When he warmly
took Pratapa's side for convincing me of the practicability of

the scheme, I listened to him patiently. The two were for

completing all arrangements with me the very day. To this
I did not agree. I took a week's time to consider. I consulted
some of my literary friends, foremost among whom was the late
lamented Dr. Sambhu C. Mookerjee. The latter, I found, had
been waited upon by Pratapa. Dr. Mookerjee spoke to me of
Pratapa as a man of indomitable energy and perseverance.
The result of my conference with Dr. Mookerjee was that I
wrote to Pratapa, asking him to see me again. In this second
interview estimates were drawn up, and everything was ar-
ranged as far as my portion of the work was concerned. My
friend leffe with me a specimen of translation which he had
received from Professor Max Muller. This I began to study,
carefully comparing it sentence by sentence with the original.
About its literal character there could be no doubt, but it had
no flow and, therefore, could not be perused with pleasure by
the general reader. The translation had been executed thirty
years ago by a young German friend of the great Pundit.
I had to touch up every sentence. This I did without at all

impairing faithfulness to the original. My first "copy" was set

up in type and a dozen sheets were struck off. These were
submitted to the judgment of a number of eminent writers
European and native. All of them, I was glad to see.
 ( 2 )

approved of the specimen, and then the task of translating

the Mahabharata into English s-eriously began.
Before, however, the first fasciculus could be issued, the

question as to whether the authorship of the translation

should be publicly owned, arose. Babu Pratapa Chandra Roy
was against anonymity. I was for it.The reasons I adduced
were chiefly founded upon the impossibility of one person
translating the whole of the gigantic work. Notwithstanding
my resolve to discharge to the fullest exent the duty that I
took up, I might not live to carry it out. It would take many
years before the end could be reached. Other circumstances
than death might arise in consequence of which my connection
with the work might cease. It could not be desirable to issue

successive fascicules with the names of a succession of transla-

tors appearing on the title-pages. These and other considera-

tions convinced ray friend that, after all, my view was correct.

It was, accordingly, resolved to withhold the name of the trans-

lator. As a compromise, however, between the two views, it

was resolved to issue the first fasciculus with two prefaces, one
over the signature of the publisher and the other headed
"Translator's Preface." This, it was supposed, would effectually

guard against misconceptions of every kind. No careful reader

would then confound the publisher with the author.

Although this plan was adopted, yet before a fourth of the
task had been accomplished, an influential Indian journal
came down upon poor Pratapa Chandra Roy and accused him
openly of being a party to a great literary imposture, viz., of
posing before the world as the translator of Vyasa's work when,
in fact, he was only the publisher. The charge came upon my
friend as a surprise, especially as he had never made a secret
of the authorship in his correspondence with Oriental scholars
in every part of the world. He promptly wrote to the journal
in question, explaining the reasons there were for anonymity,
and pointing to the two prefaces with which the first fasci-
culus had been given to the world. The editor readily admitted
his mistake and made a satisfactory apology.

Now that the translation has been completed, there can no

longer be any reason for withholding the name of the trans-
 ( 3 )

lator. The
entire translation is practically the work of one
hand. In portions of the Idi and the Sabha Parvas, I was
assisted by Babu Charu Chandra Mookerjee. About four forms

of the Sabha Parva were done by Professor Krishna Kama!

Bhattacharya, and about half a fasciculus, during my illness,
was done by another hand. I should, however, state that before
passing to the printer the 'copy' received from these gentlemen
I carefully compared every sentence with the original, making
such alterations as were needed for securing a uniformity of
style with the rest of the work.
I should here observe that in rendering the Mahabharata
into English I have derived very little
the three aid from
Bengali versions that are supposed to have been executed with
care. Every one of these is full of inaccuracies and blunders
of every description. The Canti, in particular, which is by
far the most the eighteen Parvas, has been made a
difficult of

mess of by the Pundits that attacked it. Hundreds of ridicu-

lous blunders can be pointed out in both the Rajadharma
and
the Mokshadharma sections. Some of these I have pointed
out in foot-notes.
I cannot lay claim to infallibility. There are verses in the
Mahabharata that are exceedingly difficult to construe. I have
derived much aid from the great commentator Nilakantha.
I know that Nilakantha's authority is not incapable of being
challenged. But when it is remembered that the interpreta-
tions given by Nilakantha came down to him from preceptors
of olden days, one should think twice before rejecting Nila-
kantha as a guide.
About the readings I have adopted, I should say that
as regards the first half of the work, I have generally adhered

to the Bengal texts as regards the latter half, to the printed

;

Bombay edition. Sometimes individual sections, as occuring

in the Bengal editions, differ widely, in respect of the order of
the verses, from the corresponding ones in the Bombay edition.
In such cases I have adhered to the Bengal texts, convinced
that the sequence of ideas has been better preserved in the
Bengal editions than the Bombay one.
I should express my particular obligations to Pundit Ram
 { 4 )

Nath Tarkaratna, the author of "Vasudeva-Vijayam" and other

poems, Pundit Shyama Charan Kaviratna, the learned editor
of Kdvyaprakdsha with the commentary of Professor Mahesh
Chandra Nayaratna, and Babu Aghore Nath Banerjee, the
manager of the Bharata Karyalaya. All these scholars were
my referees on all points of difficulty. Pundit Ram Nath's solid
scholarship is known to them that have come in contact with

him. I never referred to him a difficulty that he could not

clear up. Unfortunately, he was not always at hand to consult.
Pundit Shyama Charan Kaviratna, during my residence at
Seebpore, assisted me in going over the Mokshadharma sections
of the Canti Parva. Unostentatious in the extreme, Kaviratna
is truly the type of a learned Brahman of ancient India.
Babu Aghore Nath Banerjee also has, from time to time,
rendered me valuable assistance in clearing my difficulties.

Gigantic as the work is, it would have been exceedingly

difficult for me to go on with had not been encouraged
it if I
by Sir Steuart Bay ley, Sir Auckland Colvin, Sir Alfred Croft,
and, among Oriental scholars, by the late lamented Dr. Rein-
hold Rost, and Muns. A. Barth of Paris. All these eminent
men knew from the beginning that the translation was proceed-
ing from my pen. Notwithstanding the enthusiasm with which

my poor friend, Pratapa Chandra Roy, always endeavoured

to fill me, I am sure my energies would have flagged and pati-
ence exhausted but for the encouraging words which I always
received from these patrons and friends of the enterprise.
Lastly, I should name my literary chief and friend. Dr.
Sambhu C. Mookerjee. The kind interest he took in my
labours, the repeated exhortations he addrestsed to me incul-
cating patience, the care with which he read every fasciculus
as it came out, marking all those passages which threw light
upon topics of antiquarian interest, and the words of praise
he utterod when any expression particularly happy met his
eye, served to stimulate me more than anything else in going
on with a task that sometimes seemed to me endless,
Calcutta, 1

\
KISART MOHAN GANGULI.
July 15th, 1896. J

(SI