Mahabharata VOL 10
Mahabharata VOL 10
Mahabharata VOL 10
OF
KRISHNA-DWAIPAYANA VYASA
Translated into English prose from the
original Sanskrit Text.
BY
PRATAP CHANDRA ROY, C. I. E.
VOL X
SANTI PARVA ( Part III )
and
ANUSASANA PARVA ( Part I )
ORIENTAL PUBLISHING CD
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SANTI PARVA
SECTION CCCII
"YuJhishthira 'O king, thou hast duly propounded unto me,
said,
in the way in which should be, the path of Yoga which is approved by
it
the wise, after the manner of a loving preceptor unto his pupil. I ask
now about the principles of the Sankhya philosophy. Do thou discourse
to me on those principles in their entirety. Whatever knowledge exists
in the three worlds is known to thee !'
knowledge of what the sorrows are that overtake when the hour comes
all those that are concerned with (transitory) objects, and knowing full
well the sorrows of those that have fallen into the intermediate orders
of being and of those that have sunk into hell, perceiving all the merits
and all the faults of heaven, O Bhirata, and all the demerits that attach
to the declarations of the Vedas and all the excellencies that are connec-
ted with them recognising the faults and merits of the Yoga and the
Sankhya systems of philosophy, realizing also that the quality of Sattwa
has ten properties, that of Rajas has nine, and that of Tamas has eight,
that the Understanding has seven properties, the Mind
six, and Spacehas
has and once more conceiving that the Understanding has four
five,
properties and Tamas has three, and Rajas has two and Sattwa as, one,
and truly apprehending the path that is followed by all objects when
destruction overtakes them and what the course is of self knowledge,
the Sankhyas, possessed of knowledge and experience and exalted by
their perceptions and acquiring thorough auspiciousness,
of causes,
attain to Emancipation like the rays of the Sun, or the
the felicity of
Wind taking refuge in Space. 1 Vision is attached to from; the sense of
scent to smell the ear to sound
; the tongue to juices; and the skin (or ;
body) to touch. The wind has for its refuge Space. Stupefaction has
Tamas (Darkness) for its refuge. Cupidity has the objects of the senses
for its refuge. Vishnu is attached to (the organs of) motion. Sakra is
attached to (the organs of) strength. The deity of fire is attached to the
stomach, Earth is attached to the Waters. The Waters have Heat (or
fire) Heat attaches itself to the Wind and the wind
for their refuge. ;
has Space for its refuge and Space has Mahat for its refuge, and Mahat
;
has the Understanding for its foundation. The Understanding has its
refuge in Tamas; Tamas has Rajas for its refuge Rajas is founded upon
;
Sattwa ; and Sattwa is attached to the Soul. The soul has the glorious
and puissant Narayana for its refuge. That glorious deity has Emancipa-
tion for his refuge. Emancipation is independent of all refuge. Knowing
that this hody, that is endued with six and ten possessions, is the result
of the quality of Sattwa, understanding fully the nature of the physical
organism and the character of the Chetana that dwells within it.
recognising the one existent Being that live in the body viz., the Soul,
which stands aloof trom every concern of the body and in which no sin
c*n attach, reali^ng the nature of that second object, viz. the ;
ness,and the seven Rishis and the innumerable royal Rishis. O scorcher
of foes,and the great celestial Rishis and the other regenerate Rishis
endued with the effulgence of the Sun, beholding all these falling away
from their puissance in course of many long O
monarch, hearing of
ages,
the destruction of even of the
mighty beings in the universe,
all
directly the waxing and the waning of the Moon, seeing the rising and
the ebbing of the seas, and the diminution of wealth and its increase
once more, and the separation of united objects, the lapse of Yugas, the
destruction of mountains, the drying up of rivers, the deterioration of
(the purity of) the several orders and the end also of that deterioration
occurring repeatedly, beholding the birth, decrepitude, death, and
sorrows of creatures, knowing truly the faults attaching to the body and
the sorrows to which human beings are subject, and the vicissitudes to
which the bodies of creatures are subject, and understanding all the
faults that attach to their own souls, and also all the inauspicious faults
this the S-mkayas, O king, endued with great wisdom, casting off all
from one's relation towards one's children, by the aid,
affection arising
O king, of that extensive and all-embracing knowledge which their
lystem advocates and cutting off quickly, with the weapon of knowledge
8ANTI PABVA 5
Acts constitute its great depth. Truth is its shores. Pious observances
8
constitute the verdant weeds floating on its bosom. Envy constitutes
its rapid and mighty current. The diverse sentiments of the heart
constitute its mines. The diverse kinds of gratification are its valuable
gems. Grief and fever are its winds. Misery and thirst are mighty
its
eddies. Painful and fatal diseases are its huge elephants* The
assemblage of bones are its flights of steps, and phlegm is its froth.
Gifts are its pearl-banks. The lakes of blood are its corals. Loud
laughter constitutes its roars. Diverse sciences are its impassability.
Tears are its Renunciation of company constitutes the high
brine.
refuge (of those that seek to cross it). Children and spouses are its
unnumbered leeches. Friends and kinsmen are the cities and towns
on its shores. Abstention from injury, and Truth, are its boundary
line. Death is its storm-wave. The knowledge of Vedanta is its island
(capable of affording refuge to those that are tossed upon its waters).
Acts of compassion towards all creatures constitute its life-buoys,*
and Emancipation is the priceless commodity offered to those voyaging
on its waters in search of merchandise. Like its substantive prototype
with its equine head disgorging flames of fire, this ocean too has its
fiery terrors. Having transcended the liability, that is so difficult to
transcend, of dwelling within the gross body, the Sankhyas enter into
4
pure space- Surya then bears, with his rays, those righteous men that
wind which is the best of the seven winds, and which blows in regions
of great felicity, conveys them, O son of Kunti, to that which is the
highest end in space.
2
Then space into which they are carried, O
monarch, conveys them to the highest end of Rajas. 3 Rajas then bear
them to the highest end of Sattwa. Sattwa then bears them, O thou
of pure soul, to the Supreme and puissant Narayana. The puissant and
pure-sould Narayana last, through at to the himself, bears them
Supreme Soul. Having reached the Supreme Soul, those stainless
persons who have (by that time) become the body of (what is called).
That* attain to immortality, and they have never afterwards to return
from that position, O King That is the highest end, O son of Pritha,
!
Emancipation, I find this great fault in the subject (for certain scrip,
tures on the topic declare that consiousness disappears in the emanci-
pate state, while other scriptures declare the very reverse of this).
If, having attained to this high state, the Yatis continue to live in
consciousness, it would seem, O king, that the religion of Pravritti is
and one who has become emancipate only resembles a person sunk in
dreamless slumber, then nothing can be more improper than to lay
that there is really no consciousness in Emancipation (for of all that
happens in dreamless slumber is that one's consciousness is temporarily
overshadowed and suspended, but never lost, (or it returns when one
'
53
418 MAHABHARATA
from the remotest time. 1 When the time of Creation comes, He causes
the Creation to start into life, and when the time comes for destruction,
He swallows up everything. Having withdrawn everything into his
*
own body he goes to sleep, that inner Soul of the universe."
SECTION CCCIII
"Yudhishthira 'What is that which is called Undeteriorating
said,
and by attaining which no one has to come back ? What, again, is
to
that which is called Deteriorating, and by attaining to which one has
to rerurn once more ? O slayer of foes, I ask thee the distinction that
exists, O
thou of mighty arms, between the Deteriorating and the
Undeteriorating ones for understanding them both truly, O delighter
of theKurus, Brahmanas conversant which tbe Vedas speak of thee as
an Ocean of knowledge. Highly-blessed Rishis and Yatis of high souls
do the same. Thou hast very few days to live. When the Sun turns
from the southern path for entering into the northern, thou shalt attain
to thy high end. When thou shalt leave us, from whom shall we hear
of all that is beneficial for us ? Thou art the lamp of Kuru's race.
InJeed thou art always blazing with the light of knowledge. O
perpetuator of Kuru's race, I desire, therefore to hear all this from
thee. Listening thy discourses that are always sweet
to like nectar,
1 /. e., it is everything. T.
2 That Narayana who does all this is the embodiment of the Sankhya system. T.
3 The Commentator explains the compound 'Adhyatmagatinischayam,
differently. T.
8ANTI PABVA 419
garbha arose Virat. This, that or the other is worshipped by ordinary men, while
persons possessed of real insight do not invest any of them with attributes worthy of
490 MAHABHA&AlCA
(subtile) elements from consciousness is the third. 1 In all kinds of
consciousness is the fourth creation which flows modification of the
third. This fourth creation comprises Wind and Light and Space
and Water and Earth, with their properties of sound, touch, form,
taste and scent. This aggregate of ten arose, without doubt, at
the same time. The fifth creation, O monarch, is that which has
arisen from combination of the primal elements (named above).
This comprises the ear, the skin, the eyes, the tongue, and the nose
forming the fifth, and speech, and the two hands, and the two legs,
and the lower duct, and the organs of generation. The first five of
these constitute the organs of knowledge, and the last five the organs of
action. All these, with mind, arose simultaneously O king. These
constitute the four and twenty topics that exist in the forms of all living
creatures. By understanding these properly, Brahmanas possessed of
insight into the truth have never to yield to sorrow. In the three worlds
a combination of these, called body, is possessed by all embodied crea-
tures. Indeed, O king a combination of those is known as such in deities
and men and Danavas, and Yakshas and spirits and Gandharvas and
Kinnaras and great snakes, and Charanas and Pisachas, in celestial Rishis
of filth and rats, and dogs and Swapakas and Chaineyas and Chandalas
and Pukkasas in elephants and steeds and asses and tigers, and trees and
kine. Whatever other creatures exist in water or space or on earth,
for there is no other place in which creatures exist as we have heard,
have this combination. All these, O sire, included within the class
called Manifest, are seen to be destroyed day after day. Hence, all
creatures produced by union of these four and twenty are said to be
destructible.
"
This then is the Indestructible. And
since the universe, which
is made up of Manifest and Un manifest, meet with destruction, there-
fore, it is said to be Destructible. The very Being called Mahan who is
the eldest-born is always spoken of as an instance of the Destructible.
I have now told thee, Omonarch, all that thou hadst asked me. Trans-
cending the four and twenty topics already adverted to is the twenty-
fifth called Vishnu. That Vishnu in consequence of the absence of all
attributes, is not a topic (of knowledge) though as then which pervades
worship. The speaker says that the ascription of attributes, called Ignorance, and the
non-ascription for destruction of that ascriptions called Knowledge, (with repect to
Virat or Hiranyagarbha or Akshara), then arose. It might be asked that when there
were no men as yet to worship or to condemn such worship f how could the two arise ?
The answer it that the two, in their subtile forms, came into existence and were after*
wards availed of by men when men come into being. T.
1 From Akshara or the Indestructible is Hiranyagarbha. From Hiranyagarbha is
Mahan or Virat and Consciousness. From the last are the subtile elements. T.
BANTI PABVA 421
all the topics, he has been called so by the wise. Since that which is
destructible has caused all this that is Manifest, therefore, all this is
'Vasishtha said,
Soul follows ignorance and obtains thousands of bodies one after another.
He attains to thousands of births among the intermediate orders and
sometimes among the very gods in consequence of his union with (parti-
cular) attributes and the puissance of attributes. 1 From the status of
humanity, he goes to heaven and from heaven he comes back to huma-
nity, and from humanity he sinks into hell for many long years. As
the worm that fabricates the cocoon shuts itself, completely on every
side by means of the threads it weaves itself, even so the Soul, though
in reality transcending all attributes, invests himself on every side with
1 In the previous Section it has been said that through Tatnas he takes birth
among the intermediate orders, through Rajas among human beings, and through Sattwa
among gods. The root "kshi" in 'Gunakshayat' means 'aisaryya or puissance T.
2 The soul weaves a cocoon with attributes for, acts which result from attri-
butes), and though free deprives himself of freedom. T.
8ANTI PABVA 421
scriptures, and doing all other acts and rites of this kind. The Soul
regards himself as concerned with birth and death and disputes and
slaughter. All these, the learned say, constitute the path of acts good
and bad. It is the goddess Prakriti who cause birth and death. When
the time approaches for universal Destruction, all existent objects and
attributes are withdrawn by the Supreme Soul which then exists alone
424 MAHABHARATA
likethe Sun withdrawing at evening all his rays and when the time ;
comes for Creation He once more creates and spreads them out like the
Sun shedding and spreading out his rays when morning comes. Even
thus the Soul, for the sake of sport, repeatedly regards himself invested
with all these conditions, which are his own forms and attributes,
infinite number, and agreeable to himself. It is this way that the
in
particular ends. O
monarch, the whole of this universe has been blinded
by Prakriti and all things have been diversely overwhelmed (through
Prakriti) by the attributes of Rajas and Tamas. It is in consequence of
the Soul being invested by Prakriti that these pairs of opposites produc-
tive of happiness and woe, repeatedly come. It is in consequence of
this Ignorance that Jiva regards these sorrows to be his and imagines
them as pursuing him. Indeed, O monarch, through that Ignorance it
is that Jiva imagines he should anyhow cross those sorrows, and that
he should, going into the regions of the gods, enjoy the felicity that
awaits all his good acts. It is through Ignorance that he thinks he should
enjoy and endure these delights and these woes here in this world.
Through Ignorance Jiva secure my happiness. By
thinks, I should
continually doing good acts, may have happiness in this life till its
I
close and I shall be happy in all my future lives. Though, again the
(evil) acts I do in this life unending sorrow may become mine. The
status of humanity is fraught with great misery, for from it one sinks
into hell. From hell, it will take many long years before lean come
back to the status of humanity. From humanity I shall attain to the
status of the gods. From that superior status I shall have to come back
again to humanity and thence to sink into hell once more One who !
always regards this combination of the primal elements and the senses,
with the Chit's reflection in it, to be thus invested with the characteris-
tics of the Soul, has repeatedly to wander among gods and human beings
and to sink into hell. Being always invested with the idea of meum,
Jiva has to make a round of such births. Millions upon millions of
birth have to be gone through by Jiva in the successive forms he
assumes, all of which are liable to death. He who
does acts in this way,
which are all fraught with good and bad fruits, has in the three worlds
to assume successive form and to enjoy and endure fruits corresponding
therewith. It is Prakriti that cause acts fraught with good and bad
acts ; and it is Prakriti that enjoys and endures the fruits thereof in
BANTI PABVA 425
the three worlds. Indeed, Prakriti follows the course of acts. The
status of the intermediate beings, of humanity, and of the gods as well,
SECTION CCCV
'
his association with others that are invested with Ignorance, that Jiva
has recourse to millions and millions of births every one of which has
dissolution in the end. In consequence of his transformation into Chit
invested with Ignorance, Jiva betakes himself to millions of abodes one
of which is liable to end in destruction, among intermediate beings and
54
436 MABABHARATA
mas, has to wax and wane thousands and thousands of times. This is
truly the nature of Jiva when invested with Ignorance. Know that
Chandramas has in reality full sixteen portions. Only fifteen of these
are subject to increase and decrease. The sixteenth (i.e., that portion
which remains invisible and which appears on the night of the New-
moon) remains constant. After the manner of Chandramas, Jiva too
has Only fifteen of these, (viz Prakriti with Chit's
full sixteen portions. t
reflection, the ten senses of knowledge and action, and the four inner
faculties) appear and disappear. The sixteenth (viz., Chit in its purity)
is subject to no modification. Invested with Ignorance, Jiva repeatedly
and continually takes birth in the fifteen portions named above. With
the eternal and immutable portion on Jiva primal essence become unit-
ed and this union takes place repeatedly. That sixteenth portion is sub-
tile. It should be known as S >ma (eternal and immutable). It is never
upheld by the senses. On the other hand, the senses are upheld by it.
Since those sixteen portions are the cause of the birth of creatures,
creatures can never, O
monarch, take biith without their aid. They
are called Prakriti. The destruction of Jiva's liability to be united with
Prakriti is called Emancipation. The Mahat-Soul, which is the twenty-
1
fifth, if it regards that body of sixteen portions called the Unmanifest,
has to assume it
repeatedly. In consequence of not knowing That
which is and pure, and for its devotion to what is the result of
stainless
a combination of both Pure and Impure, the Soul, which is in reality
pure, becomes, O king Impure. Indeed, in consequence of its devotion
to Ignorance, Jiva, though characterised by Knowledge becomes repeat-
edly associated with Ignorance. Though, O
monarch, free from error
of every kind, yet in consequence of its devotion to the three attributes
' '
SECTION CCCVI
'
''Janaka said, O holy one, it has been said that the relation
between male and female is like that which subsists between the Indes-
tructible and the Destructible (or Purusha and Prakriti). Without a
male, a female can never conceive. Without a female a male also can
never create form. In consequence of their union with each other, and
each depending upon the attributes of the other, forms (of living crea-
tures) are seen to flow. This is the case with all orders of being. Through
each other's union for purposes of (sexual) congress, and through
each depending upon the attributes of the other, forms (of living
thereof. Hear what the attributes are that belong to the sire and what
those are that belong to the mother. Bones, sinews and marrow, O
regenerate one, we know, are derived from the sire. Skin, flesh, and
blood, we hear are derived from the mother. Even this, O foremost of
regenerate persons, is what may be read of in the Vedas and other
scriptures. Whatever is read as declared in the Vedas and in other
scriptures is regarded as authority. The authority, again, of the Vedas
and other scriptures (not inconsistent with the Vedas), is eternal. If
Prakriti and Purusha be always united together in this way by each
opposing and each depending on the other's attributes, I see, O holy
one, that Emancipation cannot exist. Thou, O holy one, art possessed
of spiritual vision so that thou seest all things as if they are present
before thy eyes. If, therefore, there be any direct evidence of the exis-
tence of Emancipation, do thou, speak of it to me. We are desirous
of attaining to Emancipation. Indeed, we wish to attain to That which
is auspicious, bodiless, not subject to decrepitude, eternal beyond the
ken of the senses, and having nothing superior to it !
without being conversant with the true sense or meaning of those texts.
bears them fruitlessly. Indeed, one who holds the contents of a work
in memory without comprehending their meaning is said to bear an use-
less burden. He, however, who is conversant with the true meaning
of a treatise, is said to have studied that treatise to purpose- Questioned
the senses. From body one obtains a body, as a seed is obtained from
seed. When the Supreme Being is without senses, without seed, without
matter, without body, He must be divested of all attributes ! and in
consequence of His being so, how, indeed, can He have attributes of any
kind ? Space and other attributes arise from the attributes of Sattwa
and Rajas and Tamas, and disappear ultimately in them. Thus the
attributes arise from Prakriti. Skin, flesh, blood, fat, bile, mat row, bones,
and sinews, these eight that are made of Prakriti, know, O king, may
sometimes be produced by the vital seed alone (of the male). The Jiva-
soul and the universe are said to both partake of Prakriti characterised
by the three attributes of Swatta, Rajas, and Tamas. The Supreme Soul
is differentfrom both the Jiva-soul and the universe. As the seasons
though unendued with forms, are nevertheless inferred from the appear-
ance of particular fruits and flowers, after the same manner, Prakriti,
though formless, is inferred from the attributes of Mahat and the rest
that spring from it. In this way from the existence of Chaitanya in the
body, the Supreme Soul, divested of all attributes whatever and per-
fectly stainless, is inferred. Without beginning and destruction, without
end, the overseer of all things, and auspicious, that Soul, only in conse-
quence of its identifying itself with the body and other attributes, comes
to be taken as invested with attributes. Those persons that are truly
conversant with attributes know that only objects endued with attri-
butes can have attributes but that That which transcends all attributes
can have none. When the Jiva-soul conquers all attributes born of
Prakriti and which itassumes under error, only then does it behold the
Supreme Soul. Only the highest Rishis conversant with the Sankhya
and the Yoga systems know that Supreme Soul which Sankhya and
Yogins and believers in all other systems say is beyond the Understand-
ing, which is regarded as Knower and endued with the highest wisdom
in consequence of its casting off all consciousness of identification with
Prakriti, which transcends the attribute of Ignorance or Error, which
is Unmanifest, which is beyond all attributes, which is called the
Supreme, which is dissociated from all attributes, which ordains all things,
which is Eternal and Immutable, which overrules Prakriti and all the
attributes born of Prakriti, and which, transcending the four and twenty
8ANTI PABVA 429
These are the several indications of what is included in the tale of topics
or principles created and what transcends that tale. The wise have said
that the tale of topics numbers only five and twenty. That which
transcends the topics is beyond that number and forms the twenty-sixth.
The study or comprehension of created things (numbered five and
twenty) according to their aggregates (of five) is the study and compre-
' '
SECTION CCCVII
1
is unendued with it. 3 Excepting the three times when a man passes
urine and stools and eits, one should devote the whole of his time to
contemplation. Withdrawing the senses from their objects by the aid
of the mind, one possessed of intelligence, having made oneself pure,
should agreeably to the two and twenty modes of transmitting the Prana
breath, unite the Jiva-soul with That which transcends the four and
3
twentieth topic (called Ignorance or Prakriti)which is regarded by the
wise as dwelling in every part of the body and as transcending decay
and destruction. It is by means of those two and twenty methods that
the Soul may always be known, as heard by us. It is certain that this
the Snul, during the first and the last part of the night, after having, O
king of Mithila, suspended the functions of the senses, quieted the mind
by the understanding, and assumed a posture as motionless as that of a
block of stone. When men of knowledge, conversant with the rules of
Yoga, become as fixed as a stake of wood, and as immovable as a
mountain, then are they said to be in Yoga. When one does not hear,
and smell, and taste, and see when one is not conscious of any touch
; ;
when mind becomes perfectly free from every purpose; when one
one's
is not conscious of any thing, when one cherishes no thought when one ;
from one's subtile form, and perfectly united with Brahma. When one
attains to such progress, one has no longer to ascend or to fall among
intermediate beings. When
persons like ourselves say that there has
been a complete identification of the Knower, the Known, and Know-
4
ledge, then is the Yogin said to behold the Supreme Soul. While in
Yoga, the Supreme Soul displays itself in the Yogin's heart like a blazing
fire, or like the bright Sun, or like the lightning's flame in the sky. That
Supreme Soul which Unborn and which is the essence of nectar, that
is
they call by the name of Prakriti. The modifications of these eight are
sixteen number. They are the five gross essence of space, light,
in
earth, water, and wind, and the ten senses of action and of knowledge
including the mind. Men of wisdom devoted to the Sankhya path and
conversant with all its ordinances and dispensations regard these four
and twenty topics as embracing the whole range of Sankhya enquiry.
That which is produced becomes merged in the producing. Created by
the Supreme Soul one after another, these principles are destroyed in a
reverse order. At every new Creation, the Gunas start into existence
in the lateral order (as stated above), and (when Destruction comes)
they merge, (each into its progenitor) in a reverse order. like the waves
of the ocean disappearing in the ocean that gives them birth. O best of
kings, this is the manner in which the Creation and the Destruction of
Prakriti takes place. The Supreme Being is all that remains when
Universal Destruction takes place, and it is He that assumes multifarious
1 Atmanah is 'Iswarat parah.' T.
thetwenty fifth, transcends all things. They who know the Soul have
'
SECTION CCCVIII
>\
'Vasishtha said,have thus far discoursed to thee on the Sankhya
I
attributes of Creation and Destruction and who transcends the four and
twenty topics or principles, is called Vidya. Listen to me first as I tell
thee what is Vidya among successive sets of other things, as expounded
in the Sankhya philosophy. Among the senses of knowledge and those
of action, the senses ofknowledge are said to constitute what is known
as Vidya. Of the knowledge and their object, the former
senses of
constitute Vidya as has been heard by us. Of objects of the senses and
the mind, the wise have said that the mind constitutes Vidya. Of mind
and the five subtile essences, the five subtile essences constitute Vidya.
Of and Consciousness, Consciousness constitutes
the five subtile essences
Vidya. Of Consciousness and Mahat, Mahat, O king, is Vidya. Of
all the topics or principles beginning with Mahat, and Prakriti, it is
55
43* MAHABHAEATA
Purusha) who should be known as Vidya. Of all Knowledge that which
1
is the Object of Knowledge has been said to be the Unmanifest, Oking.
thee all that has been said about the Indestructible and the Destructible.
Both Jiva and Prakriti have been said to be Indestructible, and both of
them have been said to be Destructible. I shall tell thee the reason of
this correctly as I have understood it. Both Prakriti and Jiva are
without beginning and without end or destruction. Both of them are
regarded as supreme (in Creation). Those that are
the matter of
possessed ofknowledge both are be called topics or principles.
say that
to
In consequence of its attributes of (repeated) Creation and Destruction),
the Unmanifest (or Prakriti) is called Indestructible. That Unmanifest
becomes repeatedly modified for the purpose of creating the principle.
And because the principles beginning with Mahat are produced by
Purusha as well, and because also Purusha and the Unmanifest are
mutually dependant upon each other, therefore is Purusha also, the
8
twenty-fifth, called Kshetra (and hence Akshara or Indestructible).
When the Yogin withdraws and merges all the principles into the Un-
manifest Soul (or Brahma) then the twenty-fifth (viz., Jiva or Purusha)
also, with all those principles disappears into it. When the principles be-
come merged each into its progenitor, then the one that remains is Pra-
kriti. When Kshetrajna too,
8
O son, becomes merged into his own
pro-
ducing cause then (all that remains is Brahma and, therefore) Prakriti
with all the principles in it becomes Kshara (or meets with destruction),
and attains also to the condition of being without attributes in conse-
quence of her dissociation from all the principles. Thus it is that Kshetra-
jna, when his knowledge of Kshetra disappears, becomes, by his nature,
destitute of attributes, as it has been heard by us. When he becomes
Kshara he then assumes attributes. When, however, he attains to his
from body to body like a fish from water to water thinking that water
is the element in which alone it can live. Indeed, like a fish that does
not know anything else than water to be its element, I also have never
known anything else than children and spouses to be my own Fie on me !
from modification, how could I keep company with one that is subject
to modification ? She cannot be held to be responsible for this. The
responsibility is mine, since turning away from the Supreme Soul I
1 High, such as gods, middling, such as human beings and low, such
as animals. T.
435 MAHABHABATA
and distressed. In consequence of my sense of meum, concerning the
result of Prakriti, I am forced to take birth in diverse orders of Being.
shall take refuge in Him who is auspicious. I shall be united with Him,
and not with Prakriti which is inanimate. I unite with Him, it will
If
ever Prakriti does succeed in knowing the twenty-fifth (i.e. Jiva) Prakriti
then (instead of being something differentiated from Jiva) becomes
identified with Jiva who is united with her. (As regards, however, the
different from him) then he is said to be restored to his true nature and
then does he attain to that high understanding which is pure and stain-
less (and which is concerned with Brahma). When Jiva succeeds, O
tiger among kings, in attaining to that excellent understanding, he then
attains to that Pure Knowledge (without duality) which is called the
twenty-sixth (or Brahma). He then casts off the LJnmanifest or Prakriti
which is fraught with the attributes of Creation and Destruction. When
Jiva succeeds in knowing Prakriti which is unintelligent and subject to
the action of the three attributes of Sattwa, and Rajas and Tamas, he
then becomes destitute of attributes himself. In consequence of his
thus understanding the Unmanifest (to be something different from
him), he succeeds in acquiring the nature of the Supreme Soul. The
learned say thatwhen he is freed from the attributes (of Sattwa and
Rajas and Tamas) and united in the nature with the Supreme Soul then
does Jiva become identified with that Soul. The Supreme Soul is called
Tattwa as well as Not-Tattwa, and transcends decay and destruction. 3
O giver of honours, the Soul, though it has the manifest principles (viz.
the body) for its resting place, yet it cannot be said to have acquired
the nature of those principles. The wise say that (including the Jiva-
soul) there are five and twenty principlesIndeed, O son, the in all.
1 'Drisya' and 'Adrisya,' are the Seen and the Unseen, that is the
gross and the subtile, or effects and causes. 'Swabhavena anugatam' is
'inhering (unto all of them, in its own nature, that is, Brahma prevades all
things and unites with them without itself being changed as regards its
own nature. Vudhyate has 'manishibbih* understood after it. T.
2 'Tattwa' is explained by the Commentator as 'anaropitarupam' i. e.,
uninvested with any form in consequence of Ignorance ; 'Not-Tattwa' is
'nityaparoksham,' i.e., always within the ken of the understanding. T.
3 That indication is 'I am Brahma.' Such conviction or knowledge
even, which characterises those that are awakened or Buddha, is cast off
by the twenty-sixth. T.
8ANTI PABVA 489
explained in the Srutis and the Sankhya scriptures, When Jiva, who
isendued with Chetana (and Unintelligent Prakriti), loses all Conscio-
usness of a distinct or individual Self, then does he, losing his multifa-
riousness, resume his Oneness. O ruler of Mithila, when Jiva, who is
found union with happiness and misery and who is seldom free
to be in
from the consciousness of Self, succeeds in attaining to a similarity with
the Supreme Soul which is beyond the reach of the understanding, then
does he become freed from virtue and vice. Indeed, when Jiva, attain-
ing twenty-sixth which is Unborn and Puissant and which is
to the
dissociated from all attachments, succeeds in comprehending it
thoroughly, he himself becomes possessed of puissance and entirely casts
oft the Unmanifest or Prakriti. In consequence of understanding the
twenty-sixth, the four and twenty principles seem to Jiva to be unsubs-
tantial or of no value. I have thus told thee, O sinless one, according
The Multiplicity and Oneness of these two are then understood in this
way. This is called Emancipation, viz., this comprehension or know-
ledge of oneself as something distinct from Unintelligent or Unmanifest
Prakriti. The twenty -fifth, which resides in the bodies of living crea-
tures, should be emancipated by making him know the Unmanifest or
the Supreme Soul which transcends the understanding. Indeed, that
twenty-fifth is capable of attaining to Emancipation in this way only
and not through any other means, it is certain. Though really different
from the Kshetra in which he resides for the time being, he partakes of
3
the nature of that Kshetra in consequence of his union with it. Uniting
with what is Pure, he becoces Pure. Uniting with the Intelligent, he
becomes Intelligent. By uniting, O foremost of men, with one that is
1 These examples are often used to explain the difference between the
Jiva-soul and theSupreme Soul. The Ddumvara is the fruit of the Fious
glomerata. When
ripe and broken, the hollow centre is seen to contain
many full-grown gnats. The gnat lives in the frurt but is not the fruit, just
as the fish though living in the water is not the water that is itr home.
Jiva, after the same way, though living in the Supreme Soul, is not the
Supreme Soul. T.
1
ledge, or one that gives pain to others. Listen to me as I say who they
are unto whom this knowledge may safely be communicated. It should
be given to one that is endued with faith, or one that is possessed of
merit, or one that always abstains from speaking ill of others, or one
that is devoted to penances from the purest of motives, or one that is
endued with knowledge and wisdom, or one that is conversant of the
sacrifices and other rites laid down in the Vedas, or one that is possessed
of a forgiving disposition, or one that is inclined to take compassion on
and do good to all creatures or one that is fond of dwelling in privacy
;
and solitude, or one that is fond of discharging all acts laid down in the
scriptures, or one that is averse to quarrels and disputes, or one that is
possessed of great learning or one endued with wisdom or one possessed
of forgiveness and self-restraint and tranquillity or soul. This high
knowledge of Brahma should never be communicated to one that is not
possessed of such qualifications. It has been said that by imparting this
about high and holy Brahma that is without beginning, and middle
BANTI PABVA 441
(and end) and that is capable of dispelling all kinds of grief. Beholding
Brahma whose sight is capable of dispelling both birth and death, O
king which is full of auspiciousness, which removes and which
all fear,
benefit, and having acquired this essence of knowledge, cast off all
all
error and stupefaction today ! I had acquired this knowledge from the
eternal Hiranyagarbha himself, O king, who communicated it to me for
my having carefully gratified that great Being of every superior Soul.
Asked by thee today, I have, O monarch, communicated the knowledge
of Brahma to the just as I had myself acquired it from my
eternal
teacher. Indeed, this high knowledge that is tha refuge of all persons
conversant with Emancipation has been imparted to thee exactly as I
'
had it from Brahman himself !
"Bhishma continued, 'I have thus told thee of high Brahma agree-
']''-
ably to what the great Rishi (Vasishtha) had said (unto king Karala of
Janaka's race), by attaining to which the Twenty-fifth (or Jiva) has
never to return. Jiva, in consequence of his not knowing truly the
Supreme which is not subject to decay and death, is obliged to
S.nil
frequently come back into the worlJ. When, however, Jiva succeeds
in acquiring that high knowledge, he has no longer to come back.
Having heard it, O king from the celestial Rishi, I have, O son, commu-
nicated to thee high knowledge productive of the highest good. This
knowledge was obtained from Hiranyagarbha by the high-souled Rishi
Vasishtha. From that foremost of Rishis. viz , Vasishtha, it was
acquired by Narada. From Narada I have acquired that knowledge
which is truly identifiable with the eternal Brahma. Having heard
this discourse of high import, fraught with excellent words, do not, O
foremost of the Kurus, yield any longer to grief. That man who knows
Kshara and Akshara becomes freed from fear. He, indeed, O king, is
obliged to cherish fear who is destitute of this knowledge. In conse-
quence of Ignorace (of Brahma), the man of foolish soul hath repeatedly
to come back into this world. Indeed, departing from this life, he has
to be born in thousands and thousands of orders of Being every one of
which hath death in the end. Now in the world of the deities, now
among men, and now among intermediate orders of Being, he has to
appear again and again. If in course of time he succeeds in crossing that
Ocean of Ignorance in which he is sunk, he then succeeds in avoiding
rebirth altogether and attaining to identity with the Supreme Soul.
The Ocean of Ignorance is terrible. It is bottomless and called the
Unmanifest. O Bharata, day after day, creatures are seen to fall and
sink in that Ocean. Since thou, O king, hast been freed from that eternal
and limitless Ocean of Ignorance, thou, hast, therefore become freed
'
56
SECTION CCCX
"Bhishma said, 'Once on a time a king of Janaka's race, while
ranging the uninhabited forests in pursuit of deer, saw a superior
Brahmana or Rishi of Bhrigu's race- Bowing with his head unto theRishi
who was seated at his ease, king Vasuman took his seat near iiim and
obtaining permission put to him this question
his holy one, what is
: O
productive of the highest benefit, both here and hereafter, to man who
is endued with an unstable body and who is the slave of his desires ?
with objects of desire ? Thou seest the honey, O thou of little under-
1
standing, but art blind to the fall. As one desirous of earning the
fruits knowledge should set oneself to the acquisition of knowledge,
of
even so one desirous of earning the fruits of Righteousness should set
oneself to the acquisition of Righteousness. If a wicked man from desire
of virtue, strives to accomplish an act that is pure and stainless, the
fulfilment of his desire becomes impossible. If, on the other hand, a
giftsone should never give way to sorrow nor proclaim those gifts with
one's own mouth. The Brahmana who is full of compassion, who is
observant of candour, and whose birth is pure, has been regarded as a
person deserving of gifts. A person is said to be pure in birth when he
isborn of mother that has only one husband and that belongs to the
same order to which her husband belongs. Indeed, such a Brahmana,
conversant with the three Vedas, viz., Rich, Yajush, and Saman, possess-
ed of learning, duly observant of the six duties (of sacrificing on his own
account, officiating at the sacrifices of others, learning, teaching, making
gifts, and receiving gifts), has been regarded as deserving of gifts.
SECTION CCCX1
"Yudhishthira said, behoveth thee, O grandsire, to discourse
'It
to me on that which is freed from duty and its reverse, which is freed
from every doubt, which transcends birth and death, as also viitue and
sin,which is auspiciousness, which is eternal fearlessness, which is
Eternal and Indestructible, and Immutable, which is always Pure, and
which is ever free from the toil of exertion.'
"Bhishma said, 'I shall in this connection recite to thee the old
narrative, O Bharata, ofjthe discourse between Yajnavalkya and Janaka.
Once on a time the famous king Daivarati of Janaka's race, fully con-
versant with the import of all questions, addressed this question to
Light, these fight are known by the name of Prakriti. Listen now to
the enumeration of those called modifications. They are the ear, the
skin, the tongue, and the nose and sound, touch, form, taste, and scent,
;
as also speech, the two arms, the two feet, the lower duct (within the
body), and the organs of pleasure.
1
Amongst these, the ten beginning
with sound, and having their origin in the five great principles.* are
called Visesha./The five senses of knowledge are called Savitesha O,
ruller of Mithila. Persons conversant with the science of Adhyatma
regard the mind as the sixteenth. This is conformable to thy own views
as also to those of other learned men well acquainted with the truths
about principles. /From the Unmanifest, O king, springs the Mahat-
soul. The learned say this to be the first creation relating to Pradhana
(or Prakriti): From Mahat, O king of men, is produced Consciousness.
This has been called the second creation having the Understanding for
8
its essence. From Consciousness hath sprung the Mind which is the
essence of sound and the others that are the attributes of space and the
rest. This is the third creation, said to relate to Consciousness From
mind have sprung the great elements, (numbering five). O king! Know
that this is the fourth creation called mental, as I say. Persons con-
versant with the primal elements say that Sound and Touch and Form
and Taste and Scent are the fifth creation, relating to the Great
(primal) elements. The creation of the Ear, the Skin, the Tongue, and
the Scent, forms the sixth and is regarded as having for its essence
multiplicity of thought. The senses that come after the Ear and the
others (i.e.. the senses of action) then arise, O monarch. This is called
seventh creation and relates to the senses of Knowledge. Then, O
monarch, come the breath that rises upward (viz., Prana) and those that
have a transverse motion (viz,, Saman, Udana, and Vyana). This is the
4
eighth creation and is called Arjjava. Then come those breaths that
course transversely in the lower parts of the body (v*'., Samana, Udana
and Vyana) and also that called Apana coursing downwards. This,
ninth creation, is also called Arjjava, O king. These nine kinds of
creation, and these principles, O monarch, which latter number four
SECTION CCCXII
"Yajnavalkya said, Listen to me, O foremost of men, as I tell thee
what the duration of time is in respect to the Unmanifest (or the
Supreme Purusha). Ten thousand Kalpas are said to constitute a single
day of his. The duration of his night is equal. When his night expires,
he awakes, O monarch, and first creates herbs and plants which consti-
tute the sustenance of all embodied creatures. He then creates Brahman
who springs from a golden egg. That Brahman is the form of all creat-
ed things, as has been heard by us. Having dwelt for one whole year
within that egg, the great ascetic Brahman, called also Prajapati (Lord
of all creatures), came out of it and created the whole Earth, and the
Heaven above. The Lord then, it is read in the Vedas, O king, placed
the sky between Heaven and Earth separated from each other. Seven
thousand and five hundred Kalpas measure the day of Brahman.
Persons conversant with the science of Adhyatma say that his night also
is of an equal duration. Brahmana, called Mahan, then creates Cons-
ciousness called Bhuta and endued with excellent essence. 1 Before
creating any physical bodies out of the ingredients called the Great
elements, Mahan or Brahma, endued with penances, created four others
called his sons. They are the sires of the original sires, O Best of kings,
as heard by us. hath been also heard by us, O monarch that the
2
It
senses (of knowledge) along with the four inner faculties, have sprung
from the (five Great elements called) Pitris, and that the entire
universe of mobile and immobile Beings has been filled with those Great
elements.* The puissant Consciousness created the five Bhutas. These
arc Earth,Wind, Space, Water, and Light numbering the fifth. This
Consciousness (who is a Great Being and) from whom springs the third
creating, has five thousand Kalpas for his night, and his day is of equal
duration. Sound, Touch, Form, Taste, and Scent, these five are
called Visesha. They inhere into the five great Bhutas. All creatures,
O king, incessantly pervaded by these five, desire one another's compa-
nionship, become subservient to one another and challenging one
;
seductive principles, creatures kill one another and wander in this world
entering into numerous orders of Being. 1 Three thousands of Kalpas
represent the duration of their day. The measure of their night also is
the same.
2
The Mind roveth over all things, O king, led on by the
Senses. The Senses do not perceive anything. It is the Mind that
perceives through them. The Eye sees forms when aided by the Mind
but never by itself. When the Mind is distracted, the Eye fails to
perceive with even the objects fully before it. It is commonly said that
the Senses perceive. This is not true, for it is the Mind that perceives
through the Senses. When the cessation takes place of the activity of
the Mind, the cessation of the activity of the Senses follows. That is
the cessation of the activity of the Senses which is the cessation of the
activity of the Mind. One should thus regard the Senses to be under
the domination of the Mind. Indeed, the Mind is said to be the Lord
of all the Senses. O thou of great fame, these are all the twenty Bhutas
' "
in the Universe
SECTION CCCXIII
"Yajnavalkya said, I have, one after another, told thee the order
of the creation, with their total number, of the various principles, as
also the extent of the duration of each. Listen now to me as I tell thee
of their destruction. Listen to me how Brahman, who is eternal and
undecaying, and who is without beginning and without end, repeatedly
creates and destroys all created objects. When his day expires and night
comes, he becomes desirous of sleep. At such a time the unmanifest
and holy one urges the Being called Maharudra, who is conscious of his
great powers, (for destroying the world). Urged by the unmanifest,
1 These two Verses refer to the power of the attributes of sound &o. t
over Jiva Loves and hates, and all kinds of relationship of Jiva are due to
the action of the attributes named. T.
2 The duration here given has reference to the day and the night of
the Mahabhutas. T,
448 MAHABHABATA
that Being assuming the form of Surya of hundreds of thousands of rays,
divides himself into a dozen portions each resembling a blazing fire. He
then consumes with his energy, O monarch, without any loss of time,
the four kinds of created beings, Viz., viviparous, oviparous, fifth-born,
and vegetable. Within the twinkling of the eye all mobile and immobile
creatures being thus destroyed, the Earth becomes on every side as bare
as a totoise shell. Having burnt everything on the face of the Earth,
Rudra, of then quickly fills the bare Earth with,
immeasurable might,
Water possessed of great force He then creates the Yuga-fire which
dries up thu Water (into which the bare Earth has been dissolved).
The Water disappearing, the great element of Fire continues to blaze
fiercely. Then comes the mighty Wind of immeasurable force, in his
eight forms, who swallows up quickly that blazing fire of transcendant
force, possessed of seven flames, and identifiable with the heat existing
every creature. Having swallowed up that fire, the Wind courses in
every direction, upwards, downwards, and transversely. Then space of
immeasurable existent swallowed up that Wind of transcendant energy.
Then Mind cheerfully swallows up that immeasurable Space. Then
that Lord of all creatures, viz., Consciousness, who is the Soul of every-
thing, swallows up the Mind. Consciousness, in his turn, is swallowed
up by the Mahat-soul who is conversant with the Past, the Present,
and the Future. The incomparable Mahat-soul or Universe is then
swallowed up by Sambhu, that Lord of all things, to whom the Yoga
attributes of Anima, Laghima, Prapti, &c., naturally inhere, who is
everywhere, his ears reach every place, and he exists overwhelming all
things. He is the heart of all creatures His measure is of a digit of
;
the thumb. That and supreme Soul, that Lord of all, thus
Infinite
swallows up the Universe, After this, what remains is the Undecaying
and the Immutable One who is without defect of any kind, who is the
Creator of the Past, the Present, and the Future and who is perfectly ;
SECTION CCCXIV
1
touch is its Adhibhuta and Wind is its Adhidaivata. Mind has been
;
have thus truly expounded to thee, O king, with its details taken
art fully conversant with the nature of the original topics or principles,
Prakriti, cheerfullyand of her own accord, as if for sport, O monarch,
produces, by undergoing modifications herself, thousands and thousands
of combinations of her original transformations called Gunahs. As men
can light thousands of lamps from but a single lamp, after the same
manner by modification, multiplies into thousands of existent
Prakriti,
objects the (three) attributes (of Sattwa and Rajas and Tamas) of
Purusha. Patience, joy, prosperity, satisfaction, brightness of all faculties,
happiness, purity, health, contentment, faith, liberality, compassion,
forgiveness, firmness, benevolence, equanimity, truth, acquittance of
obligations, mildness, modesty, calmness,
external purity, simplicity,
57
450 MAHABHARATA
others, shamclessness, crookedness, disunions, roughness, lust, wrath,
pride, assertion of superiority, malice, and calumny. These are said
to spring from the attributes of Rajas. I shall now tell thee of that
assemblage of qualities which springs from Tamas. They are stupefac-
tion of judgment, obscuration of every faculty, darkness, blind darkness.
By darkness is implied death, and by blind darkness is meant wrath.
Besides these, the other indications of Tamas are greediness in respect
of all kinds of food, ceaseless appetite for both food and drink, taking
pleasure in scents and robes and sports and beds and seats and sleep
during the day and calumny and all kinds of acts proceeding from
heedlessness, taking pleasure, from ignorance (of purer sources of joy)
in dancing and instrumental and vocal music, and aversion for every
' '
SECTION CCCXV
'Yajanvalkya said, These three, O foremost of men, (viz., Sattwa,
!
Rajas, and Tamas), are the attributes of Prakdti. These attach to all
things of the universe and always inhere to them. The Unmanifest
Purusha endued with the six Yoga attributes transforms himself by
himself into hundreds and thousands and millions and millions of forms
(by embracing these three attributes). Those that are conversant with
the science of Adhyatma, say that unto the attribute of Sattwa is
assigned a high, unto Rajas a middling, and unto Tamas, a low place in
the universe. By the aid of unmixed righteousness one attains to a high
end (viz., the deities or other celestial beings).
that of Through
righteousness mixed with sin one attains to the status of humanity.
While through unmixed sin one sinks into a vile end (by becoming an
animal or a vegetable &c-)- Listen now to me, O king, as I speak to
thee of the intermixture or compounds of the three attributes of Sattwa,
gence, are without beginning and without end. Both of them are
without form. Both of them are undecaying. Both of them, again,
incomprehensible. How then, O foremost of Rishis, can it be said that
one of them is inanimate and unintelligent ? How, again, is the other
said to be animate and intelligent ? And why is the latter called
Kshetrajna ? Thou, O foremost of Brahmanas, art fully conversant with
the entire religion of Emancipation. I desire to hear in detail of the
religion of Emancipation Do thou discourse to me then
in its entirety.
of the deities which attach to the body of the place to which embodied
creatures repair when they die, and that place to which they may ulti-
mately, in course of time, be able to go. Tell me also of the Knowledge
described in the Sankhya system, and of the Yoga system separately. It
behoveth thee also to speak of the premonitory symptoms of death, O
best of men. All these topics are well known to thee even as an (emblic)
' '
1 I expand this Verse for bringing out the meaning. A verbal render-
ing will become unintelligible. T.
2 This is a difficult Verse. I am not sure that I have understood it
correctly. The sense to be that Prakriti, which is really unintelligent and
incapable of enjoyment or endurance, becomes intelligent and capable of
enjoyment or endurance in consequence of being united with Purusha who
is intelligent. Thus when pleasurable or painful sensations are felt, it is
the body that seems to feel it only in consequence of the Soul that presides
over it T.
3 The first line of 7 is the same in sense as the second line of 8. In
the Bombay text, only the second line of 8 occurs, while the first line of 7
has been justly omitted. In fact, Tattwa and the Prakriti are the same
thing. T.
SANTI PABVA 463
the fire it contains. Although the fire exists in and with the sauce pan,
yet it is not to be regarded as forming any part of it. The lotus-leaf
that floats on a piece of water is distinct from the piece of water on
which it floats. Its co-existence with water does not make it a portion
of the water. The perennial existence of those objects in and with
those mentioned, never correctly understood by ordinary people.
is
They who behold Prakriti and Purusha in any other light are said to
possess a vision that is incorrect. It is certain that they have repeatedly
to sink into terrible hell. I have thus told thee the philosophy o-f the
Sankhyas that excellent science by which all things have been correctly
ascertained. Ascertaining the nature of Purusha and Prakriti in this
way, the Sankhyas attain to Emancipation. I have also told thee of
the systems of those others that are conversant with the great principles
of the universe. I shall now discourse to thee on the science of the
\r *' '
Yogins.
SECTION CCCXVII
"Yajnavalkya said, I have already spoken to thee of the science
any other kind of Yoga. It has been said that the practices of Yogins
excellent [as these are (for their results), are of two kinds. Those two
kinds, according to the indications occurring in the scriptures, are
practices endued with attributes and these freed from attributes. The
concentration of the mind (on the sixteen objects named), with simulta-
neous regulation of the breath, Oking, (is one kind). The concentration
of the mind (in such a way as to destroy all difference between the
contemplater, the object contemplated, and the act of contemplation)
along with subjugation of the senses, (is of another kind). The first
kind of Yoga is said to be that possessed of attributes the second kind ;
8
is said to be that freed from attributes. Then, again, Regulation of
1
1 the word 'Budra is meant Prana and the other breaths. The
By
Commentator explains that the etymolgy is utkramana kale dehinam roda-
yanti iti Rudrah Pranah. By regulating the vital breaths and the Senses,
Yogins attain to Yoga-puissanoe and succeed in roving wherever they please
in their linga-sarira or subtile bodies. T.
2 The Eight limbs of Yoga are Pranayma Pratyahara, Dhyana,
Dharana, Tarka, Samadhi, with the two additional ones of Yama and
Niyama, T.
3 In the first line of 9 the word 'Pranayma' is used to mean regulation
of the vital breaths. In the second line, the same word implies the 'ayamab
or nigrahah* of the senses with the mind. By 'Dharana' is meant the fixing
of the mind, one after another, on the sixteen things named in treatises on
Yoga. By 'ekagrata' of the mind is meant that concentration in which there
isno longer any consciousness of difference between, Dhyatri, Dheya, and
Dhyana.' T.
BANTI PABVA 456
self, and fully conversant with the import of the scriptures, should
(regulating one's breath in these four and twenty ways) fix one's Soul
2
(on theSupreme Soul). Dispelling the five faults of the five senses, viz.,
(withdrawing them from their objects of) sound, form, touch, taste, and
scent,and dispelling those conditions called Pratibha and Apavanga, O
ruler of the Mithilas, all the senses should be fixed
upon the mind. The
mind should then be fixed on Consciousness, O king Consciousness ;
template the Supreme Soul which is One, which isfreed from Rajas,
which is stainless, which is Immutable and Infinite and Pure and with-
out defect, who is Eternal Purusha, who is unchangeable, who is
Indivisible, who is without decay and death, who is everlasting, who
transcends diminution, and which is Immutable Brahma. Listen now,
O monarch, to the indications of one that is in Yoga. All the indications
of cheerful contentment that are his who is slumbering in contentment
are seen in the person, that is in Samadhi. The person in Samadhi,
the wise say, looks like the fixed and upward flame of a lamp that is
full of oil and that burns in a breezeless spot. He is like a rock which
isincapable of being moved in the slightest degree by ever a heavy
downpour from the clouds. He is incapable of being moved by the din
of conches and drums, or by songs or the sound of hundreds of musical
Knowing it, they that are endued with wisdom regard themselves as
crowned with success,
SECTION CCCXVIII
'Yajnavalkya said, Listen now to me, with attention, O king, as
to what the places are to which those who die have to go. If the
and if through the eyes, to the region of Agni. If through the brows,
the man goes to the region of the Aswins and if through the forehead, ;
to that of Pitris. If through the crown of the head, the man attains to
the region of the puissant Brjhman, that foremost of the gods. I
have thus told thee ( O ruler of Mithila, the several places to which
SANTi PABVA 457
soul should day and night unite his soul with the Supreme Soul (in
Samadhi). Thus should he go on till the day comes tor his dissolution.
If, however, instead of wishing
to die he desires to live in this world,
Soul, O
monarch, practises the course of life recommended by the
Sankhyas and conquers death by uniting his soul with the Supreme Soul.
At tasti he attains to what is entirely indestructible, which is without
birth, which is auspicious, and immutable, and eternal, and stable,
and which is incapable of being attained to by men of uncleansed
souls.
1 The pole-stai. T.
58
SECTION CCCXIX
'Yajnavalkya said, Thou hast asked me, O monarch, of that
"
thou, O regenerate Rishi, the boon upon which thou hast set thy
heart, however difficult it may be of acquisition. I shall, with cheer-
ful Soul,grant it to thee. It is very difficult to incline me to grace !
unto me, The whole Vedas, with even those parts that are regarded
as its appendix, together with
the Upanishads, will appear in thee
by inward light, O
regenerate one ! The entire Satapathas also thou
wilt edit, O foremost of regenerate ones. After that, thy understand-
ing will turn to the path of Emancipation. Thou wilt also attain
to that end is desirable and which is coveted by both Sankhyas
which
and Yogins Having said these words unto me, the divine Surya
!
proceeded to the Asta hills. Hearing his last words, and after he
had departed from the spot where I was, I came home in joy and then
remembered the goddess Saraswati. Thought of by me, the auspi-
cious Saraswati appeared instantly before my eyes, adorned with all
the vowels and the consonants and having placed the syllable Om in
the van. I then, according to the ordinance, offered unto the
goddess the usual Arghya, and dedicated another to Surya, that
foremost of all heat-giving deities. Discharging this duty I took
my seat, devoted to both those deities. Thereupon the entire Sata-
patha Brahmanas, with all their mysteries and with all their abstracts
as also their appendices, appeared of themselves before my mental
BANTI PABVA 459
'I
is universe and what is no t-uni verse ? What is Aswa and what Aswa ?
What is Mitra ? What is Varuna ? What is Knowledge ? What is
1 Thii is called the Fourth Science, the three others being the three Vedas,
Agriculture, and the Science of Morality and Chastisement. T.
2 Prakriti is regarded as something in which Sattwa, Raja?, and Tamas reside in
exactly equal proportion. All the principles of Mahat, &c., which flow from Prakriti,
are characterised by these three attributes in diverse measure. T.
SANTI PABVA 461
l
and Varuna is Prakriti
Knowledge, again, is said to be Prakriti.
while the object to be known
is called Purusha. The Ignorant (Jiva),
and the Knowing or Intelligent are both Purusha without attributes (for
it is Purusha that becomes Jiva when invested with Ignorance). Thou
hast asked what is Kah, who endued with change and who is unendued
is
vas, they who study the Vedas with all their branches but who do not
know the Supreme Soul from which all things take their birth and
into which all things merge when destruction comes, and which is the
one object whose knowledge the Vedas seek to inculcate, indeed,
they who have no acquaintance with that which the Vedas seek
to establish, study the Vedas to no purpose and bear their
burthen of such study in vain. If a person desirous of butter churns
1 By Mitra is meant here the deity giving light and heat. By Vaiuna is meant
the waters that compose the universe. T.
2 'Kah', the commentator explained, is 'anandah' or felicity T.
462 MAHABHABATA
what he seeks he simply meets
the milk of the she-ass, without finding
with a substance that is as ordure. After the same
foul of smell as
manner, if one, having studied the Vedas, fails to comprehend what
is Prakriti and what is Purusha, one only proves one's own
foolishness of understanding and bears a useless burthen ( in
on both Prakriti and Purusha, so that one may avoid repeated birth and
death. Reflection upon the fact of one's repeated births and deaths and
avoiding the religion of acts that is productive at best of destructible
results, one should betake oneself to the indestructible religion of Yoga.
O Kasyapa, if one continuously on the nature of the Jiva-soul and
its connection with the Supreme Soul, one then succeeds in divesting
oneself on all attributes and
beholding the Supreme soul.
in
hear what thou mayst say on those topics with the aid of thy intelligence.
Thou art the foremost of all persons, and a learned lecturer on the
and endued with great intelligence. There is nothing that
scriptures,
is to thee. Thou art an ocean of the Srutis, as described, O
unknown
Brahmana, in the world of both the deities and Pitris. The great Rishis
residing in the region of Brahma say that Aditya himself, the eternal
lord of all luminaries, is thy preceptor (in the matter of
this branch of
knowledge). O
Yajnavalkya, thou hast obtained the entire science, O
Brahmana, of the Sankhyas, as also the scriptures of the Yogins in
1 The comparison lies in the folly of the two persons indicated. One churning
ass'smilk for butter is only a fool. Similaily, one failing to understand the nature of
Prakriti and Purusha from the Vedas is only a fool. T.
SANTI PABVA 463
1 I give a literal rendering of this Verse for showing how difficult it is to under-
stand the meaning. The Commentator correctly explains the sense which is as follows :
anyah' or the other is the Soul as distinguished from its reflection upon Prakriti, that
is the Soul in its real character as independent of Prakriti. What is said here is that
when tne Soul, in its real character beholds, or acts as a witness of everything (i.e.,
as exists in the states of wakefulness and dream), becomes conscious of both itself
(the Twenty-fifth) and Prakriti (the Twenty fourth) when, however, it ceases to behold
or act as such witness (i.e., in the state of dreamless slumber of Yoga-samadhi), it
succeeds in beholding the Supreme Soul or the Twenty-sixth. In simple language what
is said here is that the Soul becomes conscious of both itself and Prakriti in the state
of wakefulness and dream. In Samadhi alone, it beholds the Supreme Soul. T.
2 What is said here is that the Twenty-sixth or the Supreme Soul always beholds
the Twenty-fifth or the Jiva-soul. The latter, however, filled with vanity, regards
that there is nothing higher than it. It can easily, in Yoga-samadhi, behold the
Twenty.sixth. Though thus competent to behold the Supreme Soul, it fails ordinarily
to behold it. The Commentator sees in this Verse a reputation of the doctrine of the
Charvakas and the Saugatas who deny that there is a Twenty sixth Tattwa or even a
Twenty fifth which they identify with the Twenty fourth. T.
464 MAHABHARATA
skins down, but when freed from such consciousness it goes upwards.
When the Jiva-soul succeeds in apprehending that it is one, and
Prakriti with which resides is another, then only does it, O regenerate
one, succeed in beholding the Supreme Soul and attaining to the condi-
tion of Oneness with the universe. The Supreme is one, O king, and
the Twenty-fifth (or Jiva-soul) is another. In consequence, however,
of the Supreme overlying the Jiva-soul the wise regard both to be one
and same 1
the For these reasons, Yogins, and followers of
the Sankhya system of philosophy, terrified by birth and death,
blessed with sight of the Twenty-sixth, pure in body and mind,
and devoted to the Supreme Soul, and do not welcome the Jiva-
soul as indestructible.
3
When one beholds the Supreme Soul and
losing all individuality becomes identified with the
consciousness of
Supreme, one then becomes omniscient, and possessed of such omni-
science one becomes freed from the obligation of rebirth. I have thus
occurring in the Srutis. That man who beholds not any difference
between the knower of the known, is both Kevala and not Kevala, is
the original cause of the universe, is both Jiva-soul and the Supreme
8
Soul.
"
*Viswavasu said, Opuissant one, thou hast duly and adequately
discoursed on that which is the origin of all the deities and which is
productive of Emancipation. Thou hast said what is true and excellent.
May inexhaustible blessings always attend thee, and may thy mind be
ever united with intelligence !
"
'Yajnavalkya continued, Having said those words, the prince
of Gandharvas proceeded towards heaven, shining in resplendence
of beauty. Before leaving me, the high-souled one duly honoured me
'Tatsthanat* is explained by the Commentator as 'Varasya avaradhisthanat,
1
i.e., consequence of 'vara' overlying the 'avara.' The instance of the string and
in
the snake is cited. At first the string is erroneously taken for the snake. When the
error is dispelled, the string appears as the string, Thus the Supreme and the Jiva soul
come to be taken as one when true knowledge comes. T.
2 The ordinary doctrine is that the Jiva soul is indestructible, for it is both
unborn and deathless, its so called births and deaths being only changes of the forms
which Frakriti undergoes in course of her association v/ith it, an association that
continues as long as the Jiva-soul does not succeed in effecting its emancipation. In
this Verse the ordinary doctrine is abandoned. What is said here is that the Jiva-soul
it not deathless, for when it becomes identified with the Supreme Soul, that alteration
knower and known (or Soul and Prakriti) 'Kshemaya' and 'Tattwa are 'drik' and 'drisya'
i. knowledge and known. One that sees no difference between these that is, one
,
that regards all things as one and the same, is both 'Kevala' and 'not-Kevale.' &c.,
meaning that such a person, though still appearing as a Jiva (to others) is in reality
identifiable with the Supreme Soul. T.
BANTI PABVA 485
All are sprung from Brahma. All men utter Brahma. 1 Aided by an
understanding that is derived from and directed to Brahma. I inculcated
this science treating of Prakriti and Purusha. Indeed, this whole
universe is Brahma. From the mouth of Brahma sprung the Brahmanas;
from his arms, sprung the Kshatriyas from his navel, the Vaisya and
; ;
Do thou, therefore, cast off all grief. Go thou to the other end of this
enquiry. Thy questions were good. Blessings on thy head for ever I
1 This may mean that as men speik, and as speech is Brahma, all
men must be regarded as utterers of Brahma. It, again, Brahma ba taken
to mean the Vedas in special, it may imply that all men utter the Vedas or
are competent to study the Vedas. Such an exceedingly liberal sentiment
from the mouth of Yajnavalkya is compatible only with the religion of
Emancipation which he taught. T.
2 The doctrine is that unless acts are destroyed, there can be no
Emancipation. T.
59
466 MAHABHABATA
"Bhishma continued Thus instructed by the intelligent Yajnavalkya
the king of Mithila became filled with joy. The king honoured that
foremost of ascetics by walking round his person. Dismissed by the
monarch, he departed from his court. King Daivarati, having obtained
the knowledge of the religion of Emancipation, took his seat, and touch-
ing a million of kine and a quantity of gold and a measure of gems and
jewels, gave them away unto a number of Brahmanas. Installing his
son in the sovereignty of the Videhas, the old king began to live,
began to study the science of the Sankhyas and the Yogins in their
entirety.Regarding himself to be Infinite, he began to reflect on only
the Eternal and Independent One. He cast of! all ordinary duties and
their derelictions, Virtue and Vice, Truth and Falsehood, Birth and
Death, and all other things appertaining to the principles produced by
Piakriti. Both Sankhyas and Yogins, agreeably to the teachings of their
sciences, regard this universe to be due to the action of the Manifest
and the Unmanifest. The learned say that Brahma is freed from good
and evil, is self-dependent, the highest of the high, Eternal, and Pure.
D thou, therefore, O monarch, become Pure The giver, the receiver
> I
of the gift, the gift itself, and that which is ordered to be given away,
are all to be deemed as the unmanifest Soul. The Soul is the Soul's
one p 'Ssession. Who, therefore, can be a stranger to one ? Do thou
think always in this way. Never think otherwise. He who does not
know what is Prakriti possessed of attributes and what is Purusha trans-
cending attributes, only he, not possessed as he is of knowledge, repairs
to S'Cred waters and performs sacrifices. Not by study of the Vedas,
not by penances, not by sacrifices O son of Kuru, can one attain to the
status of Brahma. Only when one succeeds in apprehending the
Supreme or Unmanifest, one comes to be regarded with reverence. They
who wait upon Mahat attain to the regions of Mahat. They who wait
upon Consciousness, attain to the spot that belongs to Consciousness.
They wh wait upon what is higher attain to places that are higher than
>
free from attributes, and which is both existent and nonexistent I got
all this knowledge from Janaka. The latter had obtained it from Yajna-
exertion.
1
Men heaven through sacrifices, penances, vowi,
attain to
and observances. But they have again to fall down therefrom on the
Earth. Do thou, therefore, adore with 'reverence that which is
Supreme, most pure, blesseJ, stainless, and sacred, and which transcends
all states (being
Emancipation itself). By apprehending K^hetra, O
king, and by performing the Sacrifice that consists in the acquisiiio of
Knowledge, thou wilt really be wise. In former time, Yajnavalkva did
that good to king Janaka which is derivable from a srudv of the
Upanishads. The Eternal and Immutable Supreme was the topic about
which the great Rishi had discoursed to the king of Mithila. It enabled
him to attain to that Brahma which is auspicious, and immor'al, and
which transcends all kinds of sorrow."
SECTION CCCXX
"Yudhishthira said, 'Having acquired great power and great
wealth, and having obtained a long period of life, how may one succeed
in avoiding death ? By which of these means, viz., penances, or the
accomplishment of the diverse acts (laid down in the Vedas), or by
knowledge of theSrutis, or the application of medicines, can one succeed
in avoiding decrepitude and death ?'
"Bhishma said, 'In this connection is cited the old narrative of
Panchasikha who was a Bhikshu in his practices and Janaka. Once on a
time Janaka, the ruler of the Videhas, questioned the great Rishi Pancha-
sikha,who was the foremost of all persons conversant with the Vedas
and who had all his doubts removed in
respect of the purpose and
import of all duties. The King
said, By what conduct, O holy one may
one transcend Decrepitude and death ? It is by penances, or by the
understanding, or by religious acts (like sacrifices and vows), or by
study and knowledge of the scriptures ? Thus addressed by the ruler of
the Vedas the learned Panchasikha, conversant with all invisible things,
answered, saying, There is no prevention of these two (viz., decrepitude
and death) nor is it true that cannot be prevented under any circums-
;
tances. Neither days, nor nights, nor months, cease to go on. Only that
man, who, though transitory, betakes himself to the eternal path (of the
religion of Nivritti or abstention from all acts) succeeds in avoiding birth
and death. Destruction overtakes, all creatures. All creatures seem to
be ceaselessly borne along the infinite current of time. Those that are
borne along the infinite current of time which is without a r&ft (to
rescue) and which is infested by those two mighty alligators, viz., decre-
pitude and death, sink down without anybody coming to their assistance.
and one fails to be inspired with interest for any one else. One meets
with spouses and other friends only on one's road. One had never before
enjoyed this kind of companionship with any one for any length of time.
Creaturesi as they are borne along the current of time, become repea-
tedly attracted towards one another like masses of clouds moved by the
wind meeting one another with loud sound. Decrepitude and death are
devourers of all creatures, like wolves. Indeed, they devour the strong
and the weak, the short and the tall. Among creatures, therefore,
which are all so transitory, only the Soul exists eternally. Why should
he, then, rejoice when creatures are born and why should he grieve when
they die ? Whence have I come. Who am I ? Whither shall I go ?
SECTION CCCXXI
"Yudhishthira said, 'Without abandoning the domestic mode of
life, O
royal sage of Kuru's race, who ever attained to Emancipation
which is the annihilation of the Understanding (and the other faculties)?
Do tell me this How may ! the gross and the subtile form be cast off ?
Emancipation is.'
"Bhishma said, 'In this connection is cited the old narrative of
the discourse between Janaka and Sulabha, O Bharata In days of yore 1
by his ministers and seated in the midst of learned scholars, (to declare
himself in respect of his adherence to the religion of Emancipation).
Doubting whether Janaka had succeeded in attaining to Emancipa-
tion,by following the religion of Nivritti, Sulabha, endued with Yoga-
power, entered the understanding of the king by her own understanding.
Restraining, by means of the rays of light that emanated from her own
eyes, the rays issuing from the eyes of the king, the lady, desirous of
1
ascertaining the truth, bound up king Janaka with Yoga bonds. That
best of monarch, priding himself upon his own invincibleness and defeat-
ing the intentions of Sulabha seized her resolution with his own
2
resolution. The king, in his subtile form, was without the royal
umbrella and sceptre. The lady Sulabha, in hers, was without the
triple stick. Both staying then in the same (gross) form, thus conversed
with each other. Listen to that conversation as it happened between
the monarch and Sulabha.
"Janaka said, O holy lady, to what course of conduct art thou
devoted? Whose art thou ? Whence hast thou come ? After finishing
thy business here, whither wilt thou go ? No one can, without question-
ing, ascertain another's acquaintance with the scriptures, or age, or
order of birth- Thou shouldst, therefore, answer these questions of
mine, when thou has come to me. Know that I am truly freed from all
vanity in respect of my royal umbrella and sceptre. I wish to know
3
thee thoroughly. Thou art deserving, I hold, of my respect- Do thou
listen to me as I speak on Emancipation
to thee for there is none else
(in this world) that can discourse to thee on that topic. Hear me also
I tell thee who that person is from whom in days of old I acquired this
one becomes freed is said to flow. From Knowledge arises the endea-
vour after Yoga, and through that endeavour one attains to knowledge
of Self or Soul. Through knowledge of Self one transcends joy and grief.
That enables one to transcend death and attain to high success. That
high intelligence (knowledge of Self) has been acquired by me, and
accordingly I have transcended all pairs of opposites. Even in this life
have I been freed from stupefaction and have transcended all attach-
ments. As a soil, saturated with water and softened theryby, causes
the (sown) seed to sprout forth, after the same manner, the acts of men
cause rebirth. As a seed, fried on
pan or otherwise, becomes unable
a
to sprout forth although the capacity for sprouting was there, after the
same manner my understanding having been freed from the productive
principle constituted by desire, by the instruction of the holy Pancha-
sikha of the mendicant order, no longer produces its fruit in the form
it
my spouse or hate for my foes. Indeed, keep aloof from both, behold-
I
and look equally upon a clod of 'earth, a piece of stone, and a lump of
gold. I am freed from attachments of every kind, though am engaged
in ruling a kingdom. In consequence of all this I am distinguished over
all bearers of triple sticks. Some foremost of men that are conversant
with the topic of Emancipation say that Emancipation has a triple path.
(These are knowledge, Yoga, and sacriSces and rites). Some regard
Knowledge having all things of the world for its object as the means of
the single means. Other, viz. Yatis, endued with subtile vision, hold
that acts constitute the m*>ans. The high-souled Panchasikha, discard-
ingboth the opinion about knowledge and acts, regarded the third as
the onlymeans or path of Emancipation. If men leading the domestic
mode of life be endued with Yama and Niyama, they become the equals
and aversion and spouses and honour and pride and affection, they
become the equals of men leading domestic modes of life. 1 If one can
attain to Emancipation by means of knowledge, then may Emancipation
exist in triple sticks (for there is nothing to prevent the bearers of such
stickfrom acquiring the needful knowledge). Why then may Emanci-
pation not exist in the umbrella and the sceptre as well, especially when
there is equal reason in taking up the triple stick and the sceptre ?*
One becomes attached toall those things and acts with which one has
need for the sake of one's own self for particular reasons. 8 If a person,
beholding the faults of the domestic mode of life, casts it off for adopt-
ing another mode (which he considers to be fraught with great merit),
he cannot, for such rejection and adoption, be regarded as one that is a
once freed from all attachments, (for all that he has done has been to
1 K. P. Singha wrongly translates this Verse. T.
'
hast betaken thyself to these emblems of Sannyasi, why then should not
the mitigation of sorrow be beheld in the umbrella and the sceptre to
which have betaken myself ? Emancipation does not exist in proverty
I ;
of the scriptures, thou wilt understand that everything thou hast done
has been productive of evil. A third fault attaches to thee in conse-
60
MAHABHAEATA
covets the other, is sweet as nectar. That association, however, of man
and woman when the latter, herself coveting, fails to obtain an indivi-
dual of the opposite sex that does not covet her, is, instead of being a
merit, only a fault that is as noxious as poison. Do not continue to
touch me, Know that I am
thou act according to thy
righteous. Do
own scriptures. The enquiry thou hadst wished to make, viz., whether I
am or I am not emancipated, has been finished. It behoves thee not to
conceal from me all thy secret motives. It behoves thee not, that thus
disguisest thyself, to concealfrom me what thy object is, that is whether
this call of thine has been prompted by the desire of accomplishing some
object of thy own or whether thou hast come for accomplishing the
object of some'other king (that is hostile to me). One should never
appear deceitfully before a king ; nor before a Brahmana nor before ;
attention these words of mine, fraught with meaning and endued with
wealth of vocables. Thou hast asked me who I am, whose I am, whence
I am coming, &c. Listen to me, O king, with undivided mind, as I
answer these questions of thine. As lac and wood, as grains of dust and
drops of water, exist commingled when brought together, even so are the
3
existences of all creatures. Sound, touch, taste, form, and scent, these
and the senses, though diverse in respect of their essences, exist yet in a
state of commingling like lac and wood. It is again well known that
nobody asks any of these, saying, who art thou ? Each of them also has
complete and intelligible. In Nyaya philosophy, the five requisites are 'Pratijna/
'Hetu,' 'Udaharana' 'Upanaya,' and 'Nigamana.' In tRe Mimansa philosophy, the five
requisites have been named differently. 'Vishaya,' 'Samsaya,' 'Purvapaksha,' 'Uttara,'
and 'Nirnaya.' T.
1 These characteristics, the Commentator points out, though numbering sixteen,
include the four and twenty mentioned by Bhojadeva in his Rhetoric called 'Saraswati-
kanthabharana.' T.
2 'Parartham' means, as the Commentator explains, 'of excellent sense.' It does
not mean 'Paraprayojanam 1
as wrongly rendered by the Burdwan Translator. The
latter's version of the text
is thoroughly unmeaning. T.
3 What
Sulabha says here is this : the great primal elements are the same whether
they make up this body or that other body and then it is the same Chit that pervades
;
8ANTI PABVA 477
no knowledge either of itself or of the others. The eye cannot see itself.
The ear cannot hear itself. The eye, again, cannot discharge the func-
tions of any of the other senses, nor can any of the senses discharge the
functions of any sense save its own. If all of them even combine
together, even they know their own selves as dust and water
fail to
settles all doubts (for aiding correct apprehension). After the twelfth,
Sattwa is another principle numbering the thirteenth. With its help
creatures are distinguished as possessing more of it or less of it in their
constitutions- 1 After this, Consciousness (of self) is another principle
(numbering the fourteenth). It helps one to an apprehension of self as
distinguished from what is not self. Desire is the fifteenth principle, O
2
king. Unto it inheres the whole universe. The sixteenth principle is
Avidya. Unto it inhere the seventeenth and the eighteenth principles
called Prakriti and Vyakti (i.e., Maya and Prakasa). Happiness and
sorrow, decrepitude and death, acquisition and loss, the aggreable end
the disagreeable, these constitute the nineteenth principle and are
called couples of opposites. Beyond the nineteenth principle is another,
viz., Time called the twentieth. Know that the births and death of all
creatures are due to the action of this twentieth principle. These twenty
exist together. Besides these, the five Great primal elements, and exis-
tence and non-existence, bring up the tale to seven and twenty. Beyond
every combination of the great elements. The object of this observation is to show
that Janaka should not have asked these questions about Sulabha, he and she being
essentially the same person. To regard the two as different would indicate obscuration
of vision. T.
1 What is meant by this is that when creatures are said to possess more of sattwa
and less of sattwa, sattwa seems to be a principle that is existent in the constitutions of
creatures. T.
2 By the word 'Kala' is meant the 16 principles beginning with Prana. What is
intended to be said is that as long as the principle of Desire exists, rebirth becomes
possible. The universe, therefore, rests on the principle of Desire or Vasana. The
senses, &c., all arise from this principle of Vasana. T.
478 MAHABHABATA
these, are three others, named Vidhi, Sukra, and Vala. that make the
tale reach thirty. 1 That in which these ten and twenty principles occur
is said to be body. Some persons regard unmanifest Prakriti to be the
source or cause of these thirty principles. (This is the view of the
atheistic Sankhya school). The Kanadas of gross vision regard the Mani-
fest (or atoms) to be their cause. Whether the Unmanifest or the
Manifest be their cause, or whether the two (viz., the Supreme or
Purusha and the Manifest or atoms) be regarded as their cause, or
fourthly, whether the four together (viz., the Supreme or Purusha and
his Maya and Jiva and Avidya or Ignorance) be the cause, they that are
conversant with Adhyatma behold Prakriti as the cause of all creatures.
That Prakriti which is Unmanifest, becomes manifest in the form of
these principles. Myself, thyself, O monarch, and all others that are
endued with body are the result of that Prakriti (so far as our bodies
are concerned). Insemination and other (embryonic) conditions are due
to the mixture of the vital seed and blood. Inconsequence of insemina-
tion the result which first appears is called by the name of 'Kalala.'
From what is called Vudvuda (bubble). From the stage
'Kalala' arises
called 'Vudvuda' springs what is called 'Pesi'. From the condition called
'Pesi' that stage arises in which the various limbs become manifested.
From this last condition appear nails and hair. Upon the expiration of
the ninth month, O
king of Mithila, the creature takes its birth so that,
its sex being known, it comes to be called a boy or girl. When the crea-
ture issues out of the womb, the form it presents is such that its nails
and fingers seem to be of the hue of burnished copper. The next stage
is said to be infancy, when the form that was seen at the time of birth
becomes changed. From infancy youth is reached, and from youth, old
age. As the creature advances from one stage into another, the form
presented in the previous stage becomes changed. The constituent
elements of the body, which serve diverse functions in the general eco-
nomy, undergo change every moment in every creature. Those changes,
2
however, are so minute that they cannot be noticed. The birth of
particles, and their death, in each successive condition, can not be
marked, O king, even as one cannot mark the changes in the flame of
a burning lamp. 3
When such is the state of the bodies of all creatures,
1 By 'Vidhi' is meant that righteousness and its reverse which constitute the seed
of Desire. By 'iukra' is meant that which helps that seed to grow or put forth its
rudiments. By 'Vala* is meant the exertion that one makes for 'gratifying one's
desire.' T.
2 The fact then of continual change of particles in the body was wellknown to the
Hindu sages. This discovery is not new of modern physiology. Elsewhere it has been
shown that Harvey'* great discovery about the circulation of the blood was not unknown
to the Rishis. T.
The instance mentioned for illustrating the change of corporal particles
3 is
certainly a very happy one. The flame of a burning lamp, though perfectly steady (as
8ANTI PABVA 479
that is when that which is called the body is changing incessantly even
like the rapid locomotion of a steed of good mettle, who then has come
whence or not whence, or whose is it or whose is it not, or whence does
it not arise ? What connection does there exist between creatures and
their own bodies ? As from the Contact of flint with iron, or from two
l
sticks of wood when rubbed against each other, fire is generated, even
so are creatures generated from the combination of the (thirty) princi-
ples already named. Indeed, as thou thyself seest thy own body in thy
body and as thou thyself seest thy soul in thy own soul, why is it that
thou dost not see thy own body and thy own soul in the bodies and souls
of others ? If it is true that thou seest an identity with thyself and
others, why then didst thou ask me who I am and whose ? If it is true
that hasti O king been freed from the knowledge of duality that
(erroneously) says this is mine and this other is not mine, then what
use is with such questions as Who art thou, whose art thou and
there
whence dost thou come ? What indications of Emancipation can be said
to occur in that king who and allies
acts as others act towards enemies
and neutrals and in victory and truce and war ? What indications of
Emancipation occur in him who does not know the true nature of the
aggregate of three as manifested in seven ways in all acts and who, on
3
that account, is attached to that aggregate of three ? What indications
of Emancipation exist in him who fails to cast an equal eye on the
agreeable, on the weak, and the strong ? Unworthy as thou art of it,
thy pretence to Emancipation should be put down by thy counsellers !
in a breezeless spot), is really the result of the succesive combustion of particles of oil
and the successive extinguishment of such combustion. Both this and the previous
Verse have been rendered inaccurately by K. P. Singha. T.
1 Hence the questions of Janaka, asking as to who the lady was or whose, were
futile. -T.
2 The seven ways are as follow Righteousness and Wealth and Pleasure indepen-
dently and distinct from one another count three, then the first and second, fhe first
and third, and second and third, count three and lastly, all three existing together. In
all acts, one or other of these seven may be found. The first and second exist in all acts
whose result is the righteous acquisition of wealth the first and third exist in the
;
procreation of children in lawful wedlock; the second and third in ordinary acts of
worldly men. Of acts in which all three combine, the rearing of children may be
noticed, for it is at once a duty, a source of wealth, and a pleasure. K. P. Singha omits
all reference to these seven ways, while the Burdwan translator, misunderstanding the
gloss, makes utter nonsense of it. T,
480 MAHABHABATA
known acts (of lying down enjoyment, eating, and dressing)
for slumber,
to which thou art still bound though thou professest thyself to have
adopted the religion of Emancipation. That man who has to rule the
whole world must, indeed, be a single king without a second. He is
obliged to live in only a single palace. In that palace he has again only
one sleeping chamber. In that chamber he has, again, only one bed on
which at night he is to lie down. Half that bed again he is obliged to
cannot gratify his desire, resisted by those who have business to transact
with him. He must sleep when permitted, and while sleeping he is
obliged to wake up for attending to those that have urgent business
with him Bathe, touch, drink, eat, pour libations on the fire, perform
sacrifices, speak, hear, these are the words which kings have to hear
from others and hearing them have to slave to those that utter them.
Men come in batches to the king and solicit him for gifts. Being, how-
ever, the protector of the general treasury, he cannot make gifts unto
even the most deserving. If he makes gifts, the treasury becomes
exhausted. If he does not, disappointed solicitors look upon him with
hostile eyes. He becomes vexed and as the result of this, misanthropical
feelings soon invade his mind. If many wise and heroic and
wealthy
men reside together, the king's mind begins to be filled with distrust in
consequence. Even when there is no cause of fear, the king entertains
fear of those that always wait upon and worship him. Those I have
mentioned O king, also find fault with him. Behold, in what way the
king's fears may arise from even them 1 Then again all men are kings
1 The king may order tome men to do somethings. These men, after obeying those
orders, return to him to report the fact of what they have accomplished. The king is
obliged to grant them interviews fot listening to them. T,
8ANTI PABVA 481
in their own
houses. All men, again, in their own houses are house-
holders. Like kings, O Janaka, all men in their own houses chastise
and reward. Like kings others also have sons and spouses and their
own selves and treasuries and friends and stores. In these
respects the
king is not different from other men. The country is ruined, the city
is consumed by fire, the foremost of elephants is dead, at all this the
king yields to grief like others, little regarding that these impressions
are due to ignorance and error, The king is seldom freed from
all
bubbles of froth seen on the surface of water. Who is there that would
like to obtain sovereignty, or having acquired sovereignty can hope to
win tranquillity ? Thou regardest this kingdom and this palace to be
thine. Thou thinkest also this army, this treasury, and these counsellors
to belong to thee. Whose, however, in reality are they, and whose are
they not ? Allies, ministers, capital, provinces, punishment, treasury,
and the king, which constitute the limbs of a kingdom
these seven
exist, depending upon one another, like three sticks standing with one
another's support. The merits of each are set off by the merits of the
others. Which of them can be said to be superior to the rest? At
those times those particular ones are regarded as distinguished above the
rest when some important end is served through their agency. Supe-
riority, for the time being, is said to attach .to that one whose efficacy
is thus seen- The seven limbs already mentioned, O best of kings, and
the three others, forming an aggregate of ten, supporting one another,
are said to enjoy the kingdom like the king himself. 1
That king who is
endued with great energy and who firmly attached to Kshatriya
is
61
482 MAHABHABATA
and if no righteousness, whence can Emancipation arise ?
there be
Whatever merit is most sacred and the highest, belongs to kings and
1
kingdoms. By ruling a kingdom well, a king earns the merit that
attaches to a Horse-sacrifice with the whole Earth given away as
Dakshina. (But how many kings are there that rule their kingdoms
well ?) O ruler of Mithila, I can mention hundreds and thousands of
faults like these that attach to kings and kingdoms. Then, again, when
1 have no real connection with even my body, how then can I be said
to have any contact with the bodies of others ? Thou canst not charge
me with having endeavoured to bring about an intermixture of castes*
Hast thou heard the religion of Emancipation in its entirety from the
lips of Panchasikha together with its means, its methods, its practices,
and its conclusion ? 2 If thou hast prevailed over all thy bonds and
freed thyself from all attachments, may I ask thee, O king, who thou
preservest thy connections still with this umbrella and these other
appendages of royalty ? I think that thou hast not listened to the
scriptures, or, thou hast listened to them without any advantage, or,
perhaps, thou hast listened to some other treatises looking like the scrip-
tures. It seems that thou art possessed only of worldly knowledge, and
that like an ordinary man of the world thou art bound by the bonds of
touch and spouses and mansions and the like* If it be true that thou
hast been emancipated from all bonds, what harm have I done thee by
entering thy person with only my Intellect ? With Yatis, among all
orders of men, the custom is to dwell in uninhabited or deserted abodes.
What harm then have I done to whom by entering thy understanding
which is truly of real knowledge ? I have not touched thee, O king,
with my hands, or arms, or feet, or thighs, O sinless one, or with any
other part of the body. Thou art born in a high race. Thou hast
modesty. Thou hast foresight. Whether the act has been good or bad,
my entrance into thy body has been a private one, concerning us two
only. Was it not improper for thee to publish that private act before
all thy court ? These Brahmanas are all worthy of respect. They are
foremost of preceptors. Thou also art
entitled to their respect, being
their king. Doing them reverence, thou art entitled to receive rever-
ence from them. Reflecting on all this, it was not proper for thee to
proclaim before these foremost of men the fact of this congress between
1 The
objeot of this Verse is to show that as Janaka rules bis king-
dom without being attaobed to it, be oannot lay claim to tbe merit that
belongs to kings. .
two persons of opposite sexes, if, indeed, thou art really acquainted
with the rules of propriety in respect of speech. O king of Mithila, I
am staying in thee without touching thee at all even like a drop of
water on that stays on it without drenching it in the least.
a lotus leaf
If,notwithstanding instructions of Panchasikha of the mendicant ordar,
thy knowledge has become abstracted from the sensual objects to which
it Thou hast, it is plain, fallen off from the domestic mode of
relates ?
lifebut thou hast not yet attained to Emancipation that is so difficult
to arrive at. Thou stayest between the two, pretending that thou hast
reached the goal of Emancipation. The contact of one that is emanci-
pated with another that has been so. or Purusha with Prakriti, cannot
lead to an intermingling of the kind thou dreadest. Only those that
regard the soul to be identical with the body, and that think the several
orders and modes of life to be really different from one another, are
open to the error of supposing an intermingling to be possible. My
body is different from thine. But my soul is not different from thy
soul. When I am able to realise this. I have not the slightest doubt that
my understanding is really not staying in thine though I have entered
into thee by Yoga. 1 A pot is borne in the hand. In the pot is milk.
On the milk is a fly. Though the hand and pot, the pot and milk, and
the milk and the fly, exist together, yet are they all distinct from each
other. The pot does not partake the nature of the milk. Nor does the
milk partake the nature of the fly. The condition of each is dependent
on and can never be altered by the condition of that other with
itself,
nor a Sudra. I O king, of the same order with thee, born of a pure
am,
race. There was a royal sage of the name of Pradhana. It is evident
that thou hast heard of him. I am born in his race, and my name is
never utter any word without reflecting onjts propriety. I did not
come to thee, without having deliberated properly, O monarch !
Having heard that thy understanding has been purified by the religion
of Emancipation, I came here from desire of some benefit. Indeed, it
tranquillity.
1
As a person of the mendicant order resides for only one
night in an empty house (and leaves it the next morning), even after
the same manner I shall reside for this one night in thy person (which,
as I have already said, is like an empty chamber, being destitute of
knowledge). Thou hast honoured me with both speech and other offers
that are due from a host to a guest. Having slept this one night in thy
person, O ruler of Mithila, which is as it were my own chamber now,
tomorrow I shall depart.
"Bhishma continued, 'Hearing these words fraught with excellent
sense and with reason, king Janaka failed to return any answer
"
thereto.'*
SECTION CCCXXII
"Yudhishthira said, 'How was Suka, the son of Vyasa, in days of
old, won over to Renunciation ? I desire to hear thee recite the
story. My curiosity in this respect It behoveth thee,
is irrepressible.
O thou of Kuru's race, to discourse to me on the conclusions in respect
of the Unmanifest (Cause), the Manifest (Effects), and of the Truth
(or Brahma) that is in, but unattached to, them, as also of the acts of
the self-born Narayana, as they are known to thy understanding.
subdue extreme cold and extreme heat, hunger and thirst, and the
wind also, and having subdued them (as Yogins do), do thou practise
righteousness. Do thou duly observe truth and sincerity, and freedom
from wrath and malice, and self-restraint and penances, and the duties
of benevolence and compassion. Rest thou on truth, firmly devoted to
righteousness, abandoning all sort of insincerity and deceit. Do thou
support thy life on what remains of food after feeding gods and guests.
Thy body is as transitory as the froth on the surface of water. The Jiva-
soul is sitting unattached in it as a bird on a tree. The companionship
of all agreeable object is exceedingly short-lived. Why then, O son, dost
thou sleep in such forgetf ulness ? Thy foes are heedful and awake and
ever ready ( to spring on thee ) and always watchful of their oppor-
1
tunity. Why art thou so foolish as not to know this 7 As the days are
going one after another, the period of thy life is being lessened. Indeed
when thy life is being incessantly shortened, why dost thou not run to
preceptors (for learning the means of rescue) ? Only they that are des-
titute of faith (in the existence of next life) set their hearts on things
world that have the only effect of increasing flesh and blood.
of this
They are totally unmindful of all that is concerned with the next world.
Those men that are stupefied by erroneous understandings display a
hatred for righteousness. The man who walks
after those misguided
ments, both here and hereafter. The way to Emancipation is, as has been
486 MAHABHABATA
to the flight of steps constituted by Righteousness, do thou ascend those
steps one after another. At present thou art like a worm that is em-
ployed in weaving cocoon round itself and thereby depriving itself
its
of all means of escape. Do thou keep to thy left, without any scruple,
the atheist who transgresses all restraints, who is situated like a house
by the and encroaching current, (for the destruction he
side of a fierce
courts), and who (to others) seems to stand like a bamboo with its tall
head erected in pride.
1
Do thou with the raft of Yoga, cross the ocean
of the world whose waters are constituted by thy five senses. Having
Desire and Wrath and Death for its fierce monsters, and owning birth
for its vortex. Do thou cross, with the raft of Righteousness, the world
that is affected by Death and afflicted by Decrepitude, and upon which
the thunder-bolts constituted by days and nights are falling incessantly.
When Death is seeking thee at all moments, viz., when thou art sitting
or lying down, it is certain that Death may get thee for his victim at
any time. Whence art thou to obtain thy rescue ! Like the she-wolf
snatching away a lamb. Death snatches away one that is still engaged
in earning wealth and still unsatisfied in the indulgence of his pleasures.
When thou art destined to enter into the dark, do thou hold up the
blazing lamp made of righteous understanding and whose flame has been
well-husbanded out. Falling into various forms one after another in the
world of men, a creature obtains the statu? of Brahmanhood with great
difficulty. Thou hast obtained that status. Do thou then, O son en-
deavour to maintain it (properly).
3
A Brahmana hath not been born
for the gratification of desire. On the other hand, his
body is intended
to be subjected to mortification and penances in this world so that in-
comparable happiness may be his in the next world. The status of
Brahmanhood is acquired with the aid of long-continued and austere
penances. Having acquired that status, one should never waste one's
time in the indulgence of one's senses. Always engaged in penances
and self-restraint and desirous of what is for thy good, do thou live and
act, devoted to peace and tranquillity. The period of life, of every
man, is like a steed. The nature of that steed is unmanifest. The (six-
teen) elements (mentioned before) constitute its body. Its nature is
exceedingly subtile, Kshanas, and Trutis and Nimcshas are the hair
t
and who protects and chastises the good and the wicked with discrimi-
nation, attains to those regions that belong to man of righteous deeds.
Alas, thou art ever blind also to that which brings Death on its train
before thee (and drive thee to his presence). Very soon wilt thou be
taken to that dread presence all alone. Do thou achieve what will be
for thy good there. Where now is that Death-wind which will blow
before thee very soon ? (Art thou mindful of it?) Very soon will the
points of the compass, when that moment arrives, begin to whirl be-
fore thy eyes. (Art thou mindful of that ?) O son, soon (when that
mement comes) will thy Vedas disappear from thy thou goest
sight as
helplessly into that dread presence. Do thou, therefore, set thy heart
3
on Yoga abstraction which is possessed of great excellence. Do thou
seek to attain that one only treasure so that thou mayst not have
to grieve at the recollection (after Death) of thy former deeds good
and bad which are characterised by error. 3 Decrepitude very
all of
soon weakens thy body and robs thee of thy strength and limbs and
beauty. Do thou, therefore, seek that one only treasure. Very
soon the Destroyer, with Disease for his charioteer, will with a
strong hand, for taking thy life, pierce and break thy body. Do thou,
therefore, practise austere penance. Very soon will, those terrible
wolves that reside within thy body, assail thee from every side. Do thou
endeavour, therefore, to achieve acts of righteousness.* Very soon
wilt thou, all alone, behold a thick darkness, and very soon wilt thou
behold golden trees on the top of the hill. Do thou, therefore, hasten
1
to achieve acts of righteousness. Very soon will those evil campanions
and foes of thine, (vix., the senses), dressed in the guise of friends,
swerve thee from correct vision. Do thou, then, O son, strive to
achieve that which is of the highest good. Do thou earn that wealth
which has no fear frdm either kings or thieves, and which one has not
to abandon even at Death. Earned by one's own acts, that wealth has
never to be divided among co-owners. Each enjoys that wealth (in the
other world) which each has earned for himself. O son, give that to
others by which they may be able to live in the next world. Do thou also
set thyself to the acquisition of that wealth which is indestructible and
durable. Do not think that thou shouldst kinds of plea-
first enjoy all
sures and then turn thy heart on Emancipation, for before thou art
satiated with enjoyment thou mayst be overtaken by Death. Do thou,
3
in view of hasten to do acts of goodness.
this, Neither mother, nor son,
nor relatives, nor dear friends even when solicited with honours* accom-
pany the man that dies. To the regions of Yama one has -to go oneself,
unaccompanied by any one. Only those deeds, good and bad, that one
did before death accompany the man that goes to the other world. The
gold and gems that one has earned by good and bad means do not
become productive of any benefit to one when one's body meets with
dissolution. Of men that have gone to the other world, there is no
witness, better than the soul, of all act done and undone in life. That
when the acting-Chaitanya (Jiva-soul) enters into the witness-Cbaitanya
the destruction of the body takes place, is seen by Yoga-intelligence
when Yogins enter the firmament of their hearts. 8 Even here, the god
of Fire, the Sun. and the Wind, these three reside in the body. These,
beholding as they do all the practices of one's life become one's witnesses.
Days and Nights, the former characterised by the virtue of displaying
all things and the latter characterised by the virtue of concealing all
things, are running incessantly and touching all things (and thereby
lessening their allotted periods of existence). Do thou, therefore, be
complete of the Yavaka of a rich man, in fact, while it is still uncooked, thou
mayet meet with death.' Do thou, therefore, hasten. By 'Yavaka is meant a
1 1
62
490 MAHABHABATA
observant of the duties of thy own order.
1
The road in the other world
Yama), is infested by many foes (in the
(that leads to the regions of
form of iron-beaked birds and wolves ) and by many repulsive and
terrible insects and worms. Do thou take care of thy own acts, for
only acts will accompany you along that road. There one has not to
share one's acts with others, but every one enjoys or endures the fruits
of those acts which every one has himself performed. As Apsaras and
great Rishis attain to fruits of great felicity, after the same manner, men
of righteous deeds, as the fruits of their respective righteous acts, obtain
in the other world cars of transcendent brightness that move everywhere
at the will of the riders. Men of stainless deeds and cleansed souls and
pure birth obtain in the next world fruits that correspond with their
own righteous acts in this life. By walking along the high road cons-
tituted by the duties of domesticity, men
acquire happy ends by attain-
ing to the region of Prajapati or Vrihaspati or of him of a hundred
sacrifices. I can give thee thousands and thousands of instructions.
Know, however, that the puissant cleanser (viz., Righteousness), keeps
all foolish persons in the Dark. 2 Thou hast passed four and twenty
years. Thou art now full five and twenty years of age. Thy years are
passing away. Do thou be in to lay thy store of righteousness. The
Destroyer that dwells within error and heedlessness will very soon
deprive thy senses of their respective powers. Do thou before that
(
There is no one that can resist him. Do thou, therefore, seek to acquire
a stock of righteousness impart to thee these lessons, O son, that are all
I
for thy soul which is hidden in a cave. Where have all thy grandsircs
gone ? Do that today which thou wouldst keep for tomorrow. Do that
in the.forenoon which thou wouldst keep for the afternoon. Death does
not wait for any one, to see whether one has or has not accomplished
one's task. Following the body after one's death (to the crematorium),
one's relatives and kinsmen and friends come back, throwing it on the
funeral pyre. Without a scruple do thou avoid those men that are
sceptics, that are destitute of compassion, and that are devoted to wicked
ways, and do thou endeavour to seek, without listlessness or apathy,
that which is for thy highest good. When, therefore, the world is thus
afflicted by Death, do thou, with thy whole heart, achieve righteousness,
aided all the while by unswerving patience. That man who is well
conversant with the means of attaining to Emancipation and who duly
discharges the duties of his order, certainly attains to great felicity in
the other world. For thee that dost not recognise death in the attain-
ment of a different body and that dost not deviate from the path trod
by the righteous, there is no destruction. He that increases the stock
of righteousness is truly wise. He, on the other hand, that falls away
1
1 The last word of the second line is 'muchyafce and not yujyate.' If
yujyate' be adhered to, meaning would be 'freed the consequences of igno-
rance and error, he would succeed in attaining to Brahma. T.
2 This is a very abstruse Verse. I have rendered it, following the lead
1
of the Commentator, 'Srutam, he explains is 'the knowledge, born of vedic
declarations like Tattwamasi &o. 'Sarvamasnute* is equivalent to 'samastam
Brahmandam vyapnoti,' meaning 'such knowledge leads to sarvatmyam, i.e.,
omniscience* 'Tadetat &c.,' is 'that omniscience is the darsanam. of param-
purushartha or Mokhsa.' Kritajna upadishtam artham' is 'samhitam.' T.
492 MAHABHABATA
acquisition, that is the stepping-stone to heaven, one should fix one's soul
on Brahma so that one may not fall away once more. That man whose
understanding, directed to the path of heaven, does not deviate there-
from, is regarded by the wise as truly a man of righteousness and when
he dies his friends should indulge in grief. That man whose understan-
ding is not restless and which is directed to Brahma and who has
attained to heaven, becomes freed from a great terror (t>z., hell). They
that are born in retreats of ascetics and that die there, do not earn much
merit by abstaining all their life from enjoyments and the indulgence of
desire. He, however, who though possessed of objects of enjoyment
casts them off and engages himself in the practice of penances, succeeds
in acquiring everything. The fruits of the penances of such a man are,
Ithink, much higher. Mothers and sires and sons, and spouses, by
hundreds and thousands, every one had and will have in this world.
Who, however, were they and whose are we? 1 I am quite alone. I
have no one whom I may call mine. Nor do I belong to any one else.
Ido not see that person whose I am, nor do I see him whom I may call
mine. They have nothing to do with thee. Thou hast nothing to do
with them. All creatures take birth agreeably to their acts of past lives.
Thou also shalt go hence (for taking birth in a new order)
have to
deterjnined by thy -own acts. In this world it is seen that the friends
and followers of only those that are rich behave towards the rich with
devotion. The and followers of those, however, that are poor
friends
fall away during even the life-time of the poor. Man commits numerous
evil acts for the sake of his wife (and children). From those evil acts he
derives much distress both here and hereafter. The wise man beholds
the world of life devastated by the acts performed by every living being.
Do thou, therefore, O son, act according to all the instructions I have
given thee The man possessed of true vision, beholding this world to
!
be only a field of action, should, from desire of felicity in the next world,
do acts that are good. Time, exerting his irresistible strength, cooks all
done by every creature. For what purpose is that wealth which is not
given away and which is not enjoyed ? For what purpose is that
strength which is not employed in resisting or subjugating one's foes ?
For what purpose is that knowledge of the scriptures which does not
impel one to deeds of righteousness? And
what purpose is that
for
'
soul which does not subjugate the senses and abstain from evil acts ?
"Bhishma continued, 'Having heard these beneficial words
spoken by the Island-born (Vyasa), Suka. leaving his sire, proceeded
to seek a preceptor that could teach him the religion of Emancipa-
"'
tion.'
SECTION CCCXXIII
"Yudhishthira there is any efficacy in gifts, in sacrifices,
said, 'If
among men even as grains without kennel are not counted among grain
and as cockroaches are not 'counted among birds. The acts that one
does, follow oneeven when one runs fast- Whatever acts one does, lie
down with the doer who lays himself down. Indeed, the sins one does, sit
when the doer sits, and run when he runs. The sins act when the doer
1 'Mokshadaisikam' is explained by the Commentator as 'Mokshahdes-
1
acts, and, in fact follow the doer like his shadow. Whatever the acts
one does by whatever means and under whatever circumstances, are
sure to be enjoyed and endured (in respect of their fruits) by the doer
in his next life. From every side Time is always dragging all creatures,
duly observing the rule in respect of the distance to which they are
1
thrown and which is commensurate with their acts. As flowers and
fruits,without being urged, never suffer their proper time to pass away
without making their appearance, even so the acts one has done in past
life make their appearance at the proper time. Honour and dishonour,
gain and loss, destruction and growth, are seen to set in. No one can
resist them (when they come). None of them is enduring, for disappear
it must after appearance. The sorrows one suffers is the result of one's
acts. The happiness one enjoys flows from one's acts. From the time
when one lies within the mother's womb
one begins to enjoy and
endure one's acts of a past life. Whatever acts good and bad one does
in childhood, youth, or old age, one enjoys and endures their conse-
quences in one's next life in similar ages. As the calf recognises its
dam even when the latter may stand among thousands of her species,
after the done by one in one's past life come to
same manner the acts
one in one's next life (without any mistake) although one may live
among thousands of one's species. As a piece of dirty cloth is whitened
by being washed in water, after the same .manner, the righteous,
cleansed by continuous exposure unto the fire of fasts and penances, at
last attain to unending happiness. O thou of high intelligence, the
desires and purposes of those whose sins have been washed off by long-
continued penances well-performed, become crowned with fruition.
The track of the righteous cannot be discerned even as that of birds in
the sky or that of fishes in the water. There is no need of speaking ill
of others nor of reciting the instances in which others have tripped.
;
ances of Suka's birth, the fruits he won of his penances, and the fore-
most end he achieved (by his acts), topics that are incapable of being un-
derstood by persons of uncleansed soul. Once on a time on the summit
of Meru adorned with Karnikara Mahadeva sported, accom-
flowers,
panied by the terrible spirits that were his associates- The daughter
of the king of mountains, viz , the goddess Parvati, was also there.
There at the- close vicinity of that summit, the Island-born (Vyasa)
underwent extraordinary austerities. O best of the Kurus, devoted to
the practices of Yoga, the great ascetic withdrawing himself by Yoga
into his own Soul, and engaged in Dharana, practised many austerities
for the sake of (obtaining) aThe prayer he addressed to the
son.
SECTION CCCXXV
"Bhishma said, 'The son of Satyavati having obtained this high
boon from the great God, was one day employed in rubbing his sticks
for making a fire. While thus engaged, the illustrious Rishi, O king,
beheld the Apsara Ghritachi, who, in consequence of her energy,
was then possessed of great beauty. Beholding the Apsara in those
woods, the illustrious Rishi Vyasa, O Yudhishthira, became suddenly
smitten with The Apsara ( Ghritachi ), seeing the Rishi's
desire.
heart troubled by desire, transformed herself into a she-parrot and
came to that spot. Although he beheld the Apsara disguised in
another form, the desire that had arisen in the Rishi's heart ( without
disappearing ) spread itself over very part of his body, Summoning
8ANTI PABVA 497
all his patience, the ascetic endeavour to suppress that desire. With
all his effort,however, Vyasa did not succeed in controlling his agi-
tated mind. In consequence of the
inevitability of what was to happen,
the Rishi's heart was attracted by Ghritachi's fair
form. He set him-
self more earnestly to the task of making a fire for suppressing his emo-
tion, but in spite of all his efforts his vital seed came out. That best
of regenerate ones, however, O king, continued to rub his stick without
feelingany scruples for what had happened. From the seed that fell,
was born a son unto him, called Suka. In
consequence of this circum-
stance attending his birth, he came to be called by name of Suka. In-
deed, was thus that great ascetic that foremost of Rishis and highest
it
of Yogins, took birth from the two sticks (his father had for
making
fire). As in a sacrifice a blazing fire shed its effulgence all around
when libations of clarified butter are poured upon it, after the same
manner did Suka take his birth, blazing with effulgence in consequence
of his own energy. Assuming the excellent form and complexion that
were his sire, Suka, O
son of Kuru, of cleansed Soul, shone like a
smokeless fire. The foremost of rivers, w'z, Ganga. O
king, coming to
the breast of Meru, in her own embodied form, bathed Suka (after
his birth) with her waters. There fell from the welkin, O son of Kuru,
an ascetic's stick and a dark deer-skin for the use, O monarch, of the
high-souled Suka. The Gandharvas sang repeatedly and the diverse
tribes of Apsaras danced ; and celestial kettledrums of loud sound
began to beat. The Gandharva Viswavasu, and Tumvuru and Narada,
and those other Gandharvas called by the names of Haha, and Huhu,
eulogised the birth of Suka. There the regents of the world with Sakra
at their head came, as also the deities and the celestial and the regener-
ate Rishis.The Wind-god pout ed showers of celestial flowers upon
the spot. The entire universe, mobile, and immobile, became, filled
with joy. The high-souled Mahadeva of great effulgence, accompanied
by the Goddess, and moved by affection, came there and soon after
the birth of the Muni's son invested him with the sacred thread. Sakra,
the chief of the gods, gave him, from affection, a celestial Kamandalu
of excellent form, and some celestial robes. Swans and Satapatras and
cranes by thousands, and many parrots and Chasas, O Bharata, wheel-
ed over his head. Endued with great splendour and intelligence, Suka,
having obtained his birth from the two sticks, continued to live there,
engaged the while in the attentive observance of many vows and fasts,
As soon as Suka was born, the Vedas with all their mysteries and all
their abstracts, came for dwelling in him, O king, even as they dwell
in his sire. For all that, Suka selected Vrihaspati, who was conversant
with all the Vedas together with their branches and commentaries, for
1
his preceptor, remembering the universal practice. Having studied
1 Although the Yedas oame to Suka of their own accord, yet he was
63
498 MAHABHARATA
all Vedas together will all their mysteries and abstracts, as also
the
all and the science of government, O puissant monarch,
the histories
the great ascetic returned home, after giving his preceptor the tuition-
fee. Adopting the vow of a Brahmacharin, he then commenced to
practise the austerest penances concentrating all his attention thereon.
In even his childhood, he became an object of respect with the gods
and Rishis forhis knowledge and penances. The mind of the great asce-
tic, O
king, took no pleasure in the three modes of life with the domes-
tic among them, keeping in view, as he did, the religion of Emancipa-
SECTION CCCXXVI
"Bhishma said, 'Thinking of Emancipation, Suka approached
his sire and possessed as hewas of humility and desirous of achieving
his highest good, he saluted his great preceptor and said, Thou art well
versed in the religion of Emancipation. Do thou O illustrious one,
discourse to me upon it, so that supreme tranquillity of mind, O puis-
sant one, may be mine Hearing these words of his son, the great
I
Rishi said unto him, Do thou study, O son, the religion of Emancipa-
tion and all the diverse duties of life At the command of his sire,
!
Suka, that foremost of all righteous men, mastered all the treatises on
Yoga, O
Bharata, as also the science promulgated by Kapila. When
Vyasa beheld his son to be possessed of the resplendence of the Vedas,
endued with the energy of Brahma, and fully conversant with the reli-
gion of Emancipation, he addressed him, saying, Go thou to Janaka
the ruler of Mithila. The king of Mithila will tell thee everything for
thy Emancipation. Bearing the command of his sire, king, Suka O
proceeeded to Mithila for enquiring of its king about the truth of
duties and the Refuge of Emancipation. Before he set out, his sire
further Itold him, Do thou go thither by that path which ordinary
human beings take. Do not have recourse to thy Yoga-puisance for
proceeding through the skies At this Suka was not at all surprised
(for hewas humble by nature). He was further told that he should
proceed thither with simplicity and not from desire of pleasure. Along
your way do not seek for friends and spouses, since friends and
spouses are causes of attachment to the world. Although the ruler
of Mithila is one in whose sacrifices we officiate, still thou shouldst not
indulge in any feeling of superiority while living with him. Thou shouldst
live under his direction and in obedience to him. Even he will dispel
all thy doubts. 1 That king is well versed in all duties and well
acquainted with the scriptures on Emancipation. He is one for whom I
officiate in sacrifices. Thou shouldst, without any scruple, do what he
bids. Thus instructed, the righteous-souled Suka proceeded to Mithila
on foot although he was able to traverse through the skies over the
whole Earth with her seas. Crossing many hills and mountains, many
rivers, many waters and lakes, and many woods and forests abounding
with beasts of prey and other animals, crossing, the two Varshas of
Meru and Hari successively and next the Vanha of Himavat, he came
at last to theVarsha known by the name of Bharata. Having seen many
countries inhabited by Chins and Huns, the great ascetic at last reached
Aryavarta. In obedience to the commands of his sire and bearing
them constantly in his mind, he gradually passed along his way on the
Earth through the air. Passing through many delight-
like a bird passing
ful towns and populous cities, he saw diverse kinds of wealth without
Sun in his effulgence. Worshipping him in due form and saluting him
properly, with joined hands he led him to the first chamber of the
palace. Seated there, Suka, O
began to think of Emancipation only.
son,
Possessed of equable splendour he looked with an equal eye upon a
shaded spot and one exposed to the Sun's rays. Very soon after, the
king's minister, coming to that place with joined hands, led him to the
second chamber of the palace. That chamber led to a spacious garden
which formed a portion of the inner apartments of the palace. It
looked like a second Chaitraratha. Beautiful pieces of water occurred
here and there at regular intervals. Delightful trees, all of which" were
in their flowering season, stood in that garden. Bevies of damsels, of
transcendent beauty, were in attendance. The minister led Suka
from the second chamber to that delightful spot. Ordering those
damsels to give the ascetic a seat, the minister left him there. Those
well-dressed damsels were of beautiful features, possessed of excellent
hips, young in years, clad in red robes of fine texture, and decked with
many ornaments of burnished gold. They were well skilled in agreeable
conversation and maddening revelry, and thorough mistresses of the
arts of Always opening their lips with smiles, they
dancing and singing.
were equal to the very Apsaras in beauty. Well-skilled in all the acts
of dalliance, competent to read the thoughts of men upon whom they
wait, possessed of every accomplishment, fifty damsels, of a very
superior order and of easy virtue, surrounded the ascetic. Presenting
him with water for washing his feet, and worshipping him respectfully
with the offer of the usual articles, they gratified him with exellent
viands agreeable to the season. After he had eaten, those damsels then,
one after another, singly led him through the grounds, showing him
every object of interest, O Bharata. Sporting and laughing and singing,
those damsels, conversant with the thoughts of all men, entertained
that auspicious ascetic of noble soul. The pure-souled ascetic born in
the observant without scruples of any kind of his duties,
fire-sticks,
cleansing his
body, and though surrounded by those beautiful women,
he once again devoted himself to Yoga. It was in this way, O Bharata,
that the son of the Island-born Krishna passed the latter part of that
'
day and the whole of that night in the palace of king Janaka.'
SECTION CCCXXVII
"Bhishma said, The next morning, king Janaka, O Bharata,
accompanied by and the whole household, came to Suka,
his minister
placing his priest in the van. Bringing with him costly seats and diverse
kinds of jewels and gems, and bearing the ingredients of the Arghya on
his own head, the monarch approached the son of his reverend precep-
tor. The king, taking with his own hands, from the hands of his priest,
that seat adorned with many gems, overlaid with an excellent sheet,
beautiful in all its parts, and exceedingly costly, presented it with great
reverence to his preceptor's son Suka. After the son of (the Island-
born) Krishna had taken his seat on it, the king worshipped him accord-
ing to prescribed rites. At first offering him water to wash his feet, he
then presented him the Arghya and kine. The ascetic accepted that
worship offered with due rites and mantras. That foremost of regenerate
persons, having thus accepted the worship offered by the king, and
taking the kine also that were presented to him, then saluted the
monarch. Possessed of great energy, he next enquired after the king's
welfare and prosperity. Indeed, O
Suka embraced in
king, his enquiry
the welfare of the monarch's followers and officers also. Receiving
Suka's permission, Janaka sat down with all his followers. Endued with
a high soul and possessed ofmonarch, with joined hands,
high birth, the
sat down on the bare ground and enquired after the welfare and
unabated prosperity of Vyasa's son. The monarch then asked his guest
the object of his visit.
r
"Suka said, Blessed be thou, my sire said unto me that his Yaja-
mana, the ruler of the Videhas, known all over the world by the name
of Janaka, is welt versed in the religion of Emancipation. He commanded
me to come to him without had any doubts requiring solution
delay, if I
her, and live freeing himself from every kind of malice, and having
established his domestic fire. Living in the domestic mode, he should
procreate sons and grandsons. After that, he should retire to the
forest, and continue to worship the same fires and entertain guests with
cordial hospitality. Living righteously in the forest, he should at last
casting off all attachments from the soul, he should pass his days in
the mode called Sannyasa which is otherwise called the mode of
Brahma.
11
'Suka said, If one succeeds in attaining to an understanding
cleansed by study of the scriptures and to true conceptions of all things,
and if the heart succeeds in freeing itself permanently from the effects
of all pairs of opposites, is it still necessary for such a person to adopt,
one after another, the three modes of life called Brahmacharyya, Gar-
hastya, and Vanaprastha ? This is what I ask thee. It behoveth thee
to tell me. Indeed, O ruler of men, do tell me this according to the true
the worlds depend), the duties appertaining to the four modes of life
were practised by the wise of old. By abandoning acts, good and bad,
8ANTI PABVA 008
a person lives in such a way that another is not inspired with fear at his
sight, and when a person is not himself inspired with fear at the sight
of others, when a person ceases to cherish desire and hate, he is then
dispraise, gold and iron, happiness and misery, heat and cold, good and
evil, the agreeable and the disagreeable, life and death, he is then said
. .
?
SECTION CCCXXVIII
"Bhishma said,'Having heard these words of king Janaka, Suka
of cleansed soul and settled conclusions began to stay in his Soul by his
1
Soul, having of course seen Self by Self. His object being accomplish-
ed, he became happy and tranquil, and without putting further ques-
tions to Janaka, he proceeded northwards to the mountains of Himavat
8
with the speed of the wind and like the wind. Those mountains
abounded with diverse tribes of Apsaras and echoed with many lofty
sounds. Teeming with thousands of Kinnaras and Bhringarajas* it was
adorned, besides, with many Madgus and Khanjaritas and many Jivaji-
vakas of variegated hue. And there were many peacocks also of
gorgeous colours, uttering their shrill but melodious cries. Many bevies
of swans also, and many flights of gladdened Kokilas too, adorned the
place. The prince of birds, viz., Garuda, dwelt on that summit
constantly. The iour Regents of the world, the deities, and diverse
classes of Rishis, used always to come there from the desire of doing
goo J to the world. It was there that the high-souled Vishnu had under-
gone the severest austerities for the object of obtaining a son. It was
there that the celestial generalissimo named Kumara, in his younger
days, disregarding the three worlds with all the celestial denizens, threw
down his dart, piercing the Earth therewith. Throwing down his dart,
least shake it Hearing this challenge, the three worlds become filled
I
with anxiety, and all creatures asked one another, saying, Who will
raise this dart? Bishnu beheld all the deities and Asurasand Rakshasas
to be troubled in their senses and mind. He reflected upon what should
1 I.e., he turned his soul's gaze on his soul and withdrew himself from
every worldly object. T.
2 He
no longer walked like ordinary men. Without trailing along the
solid support of the Earth, he proceeded through the sky. T.
3 Popularly, Bhimaraja, the Lanius MalabariouB. T,
64
506 MAHABHABATA
be the best to be done under the circumstances. Without being able
to bear that challenge in respect of the. hurling of the dart, he cast his
eyes on Skanda, the son of the Fire-god. The pure-souled Vishnu caught
hold of the blazing dart, with his left hand, and began to shake it.
When the dart was being thus shaken by Vishnu possessed of great
might, the whole Earth with her mountains, forests, and seas, shook with
the dart. Although Vishnu was fully competent to raise the dart, still
he contented himself with only shaking it. In this, the puissant lord
only kept the honour of Skanda intact. Having shaken it himself, the
divine Vishnu, addressing Prahlada, said, Behold the might of Kumara !
None else in the universe can raise this dart 1 Unable to bear this,
Prahlada resolved to raise the dart. He seized it,but was unable to
shake it at Uttering a loud cry, he fell down on the hill-top in a
all.
payana, Jaimini of great wisdom, and Paila of great ascetic merit. Suka
proceeded to that delightful asylum where his sire, the great ascetic
Vyasa, was dwelling, surrounded by his disciples. Seated in his asylum,
Vyasa beheld his son approach like a blazing fire of scattered flames, or
resembling the sun himself in effulgence. As Suka approached, he did
not seem to touch the trees or the rocks of the mountain. Completely
dissociated from
objects of the senses, and engaged in Yoga, the high-
all
souled ascetic came, resembling, in speed, a shaft let from a bow. Born
on the fire-sticks, Suka, approaching, his sire, touched his feet. With
that we solicit ; Hearing these words of his disciples, Vyasa, the son of
Parasara, possessed of great intelligence, well conversant with the
meaning of the Vedas> endued with a righteous soul, and always engaged
in thinking of objects that confer benefits on a person in the world
hereafter, said unto his disciples these righteous words fraught with
great benefit The Vedas should always be given unto him who is a
:
tions). The Vedas should never be imparted unto one that has not
formally become a disciple. Nor should they be given unto one who is
not observant of good vows. Nor should they be given for dwelling in
one that is of uncleansed soul. These should be known as the proper
qualifications be accepted as disciples (for the
of persons that can
communication of Vedic knowledge). No science should be imparted
unto one without a proper examination of one's character, as pure gold
is by heat, cutting and rubbing, after the same manner disciples
tested
should be tested by their birth and accomplishments. Ye should never
set your disciples to tasks to which they should not be set, or to tasks
quer all difficulties, and let all of them meet with auspicious success.
SECTION CCCXXIX
**Bhishma 'Hearing these words of their preceptor, Vyasa's
said,
disciples endued with energy, became filled with joy and embraced one
another. Addressing one another, they said, That which has been said
by our illustrious preceptor in view of our future good, will live in our
remembrance and we shall certainly act according to it. Having said
this unto one another with joyful hearts, the disciples of Vyasa, who
viding the Vedas Hearing these words of his disciples, the puissant
!
son of Parasara replied unto them in these beneficial words that were
fraught, besides, with righteousness and profit, You may repair to the
Earth or to the regions of the celestials, as ye like. You should always
be heedful, for the Vedas are such that they are always liable to be
misunderstood P Permitted by their preceptor of truthful speech, the
disciplesleft him after circumambulating him and bowing their heads
unto him. Descending upon the Earth they performed the Agnishtoma
1 The sense is that if the Vedas are not constantly studied, they are
likely to be forgotten. T.
BANTI PABVA 609
Vedic sounds silent now ? Why art thou sitting silent and alone engaged
in meditation like one taken up with an engrossing thought ? Alas,
shorn of Vedic echoes, this mountain hath lost its beauty, even as the
Moon shorn of splendour when assailed by Rahu or enveloped in dust. 1
Though inhabited by the celestial Rishis, yet shorn of Vedic sounds, the
mountain no longer looks beautiful now but resembles a hamlet of
3
Nishadas- The Rishis, the deities, and the Gandharvas, no longer
too,
shine as before in consequence of being deprived of Vedic sound !
by it, therefore is the wind called Prana (or life). That wind which is
the first in the above enumeration and which is known by the name of
Pravaha (Samana) urges, along the first course, masses of clouds born
of smoke and heat. Coursing through the welkin, and coming into
contact with the water contained in the clouds, that wind displays itself
in effulgence among the darts of lightning. 1 The second wind called
Avaha blows with a loud noise. It is this wind that causes Soma and
the third line is excluded from Verse 36. There is no inconvenience in this,
only, it should be construed as referring to the wind called Bamana or
Pravaha. T.
1 Some texts read 'Jayatamvarab.' If this be accepted, it should be
an adjective of Parivaha, meaning the foremost of all in strength or energy.
T.
512 MAHABHABATA
these winds all of whom are the sons of Diti. Capable of going every-
where and upholding all things, they blow all around thee without
being attached to thee at any time- This, however, is exceedingly
wonderful, ., that this foremost of mountains should thus be suddenly
shaken by that wind which has begun to blow. This wind is the breath
of Vishnu's nostrils. When urged forth with speed, it begins to blow
with great force at which the whole universe becomes agitated. Hence,
when the wind begins to. blow with violence, persons conversant with
the Vedas do not recite the Vedas. The Vedas are a form of wind. If
'
SECTION CCCXXX
"Bhishma said. 'After Vyasa had left the spot, Narada, traversing
through the sky, came to Suka employed in studying the scriptures. The
celestial Rishi came for the object of asking Suka the meaning of certain
what is true. I hold that that is truth which is fraught with the
3
greatest benefit in all creatures. That man is said to be truly learned
and truly possessed of wisdom who abandons every act, who never
indulges in hope, who is completely dissociated from all worldly
surroundings, and who has renounced everything that appertains to
the world. That person who, without being attached thereto, enjoys
all objects of sense with the aid of senses that are completely under his
65
614 MAHABHARATA
others, never talks with others, soon, O ascetic, attains to what is for
one's highest good. One should not injure any creature. On the
who always lives in seclusion, very soon attains to the highest felicity.
That man who lives in happiness by himself in the midst of creatures
who are seen to take delight in leading lives of sexual union, should be
known to be a person whose thirst has been slaked by knowledge*
It is well known that that man whose thirst has been slaked by know-
ledge has never to indulge in grief- One attains to the status of the
deitiesby means of good acts to the status of humanity by means of
;
acts that are good and bad while by acts that are purely wicked, one
;
and good which is undesirable and not good. Alas,why dost thou not
awake to a correct apprehension of these ? Like a silkworm that
ensconces itselfown cocoon, thou art continually ensconcing
in its
body itself, and all one's possessions stored with care, are unsubstantial
and prove of no service in the next world. Only acts, good and bad,
that one does, follow one to the other world. When it is certain that
thou shalt have to go helplessly to the other world, leaving behind thee
all these things alas, why dost thou then suffer thyself to be attached to
skin for its outer case ; full of urine and faeces and, therefore, emitting
a foul smell ; exposed to the assaults of decrepitude and sorrow ;
called Mahat is due to the action of the Supreme- The five senses,
objects of the five senses, (that is to say, form, taste, sound, touch, and
scent), with Consciousness arid the Understanding, from the well-
known tale of four and twenty. When endued with these four and
twenty possessions, one comes to be called by the name of Jiva' (or
In the Srutis. 'Paravara' is an' equivalent for the Supreme Sodl. The correct
1
reading is 'nasyati' at -the and of the first line, and not 'pasyati' as in iprr^c of the
Bengal texts. Adhering to 'pasyati' (which gives no meaning), the Burdwan translator
gives a ridiculous and unmeaning version of this Verse, K
P. Singha, of course,- adopts
the cortcct reading. T.
2 This Verse is not at all difficult. The sense is that the
map. who transcends
"allattachments never comes to grief if brought into union with other creature's'. The
Burdwan translator gives a thoroughly unmeaning version of this couplet. T.
J >.'! J
8ANTI PABVA 617
SECTION CCCXXXI
'c,i\ .
... - J -
t
soon as one sees the opportunity for doing it. There is no doubt
that in this life the measure of misery is such greater than that of
happiness. There is no doubt in this that all men show attachment
for objects of the senses and that death is regarded as disagreeable.
That man who casts off both joy and sorrow, is said to attain to
Brahma. When such a man departs from this world, men of wisdom
never indulge in any sorrow on his account. In spending wealth
there is pain. In protecting it there is pain. In acquiring it there
is pain. Hence, when one's wealth meets with destruction, one
should not indulge in any sorrow for it. Men of little understanding,
All things that are high are destined to fall down and become low.
Union is sure to end in disunion, and life is certain to end in death.
Thirst is unquenchable. Contentment is the highest happiness. Hence,
persons of wisdom regard contentment to be the most precious wealth.
One's allotted period of life is running continually. It stops not
in its course for even a single moment. When one's body itself is
not durable, what other thing is there (in this world) that one should
reckon as durable ? Those persons who, reflecting on the nature of
allcreatures and concluding that it is beyond the grasp of the mind,
turn their attention to the highest path, and, setting out, achieve a
fair have not to indulge in sorrow. 1 Like a tiger
progress in it,
seizing and running away with its prey, Death seizes and runs away
with the man that in such ( unprofitable ) occupation
is employed
and that is still unsatiated with objects of desire and enjoyment. One
should always seek to emancipate oneself trom sorrow. One should
seek to dispel sorrow by beginning one's operations with cheerfulness,
that is, without indulging in sorrow the while, having freed oneself
from a particular sorrow, one should act in such a way as
Before union, creatures are never subject to sorrow. Hence, one that
has not fallen off from one's original nature, never indulges in sorrow
4
when that union comss to an end. One should restrain one's sexual
appetite and the stomach with the aid of patience- One should
protect one's hands and feet with the aid of the eye. One's eyes and
ears and the other senses should be protected by the mind. One's
mind and speech should be ruled with the aid of wisdom. Casting off
love and affection for persons that are known as well as for those that
a ridiculous version. T.
4 What is said here
is this a man has spouses and children, or wealth, &c. there
: :
was no sorrow when these were not : with his union with these his sorrow commences.
Hence, when these things disappear, an intelligent man should not indulge irany sorrow.
Bonds or attachments are always productive of grief. When bor.ds are severd or
destroyed* there ought to be no grief. T.
520 MAHABHABATA
are unknown, one should conduct oneself with humility. Such a
person is said to be possessed of wisdom, and such a one surely finds
happiness. That man who is pleased with his own Soul who is devoted
1
to Yoga, who depends upon nothing out of self, who is without cupidity,
and who conducts himself without the assistance of anything but his
' '
SECTION CCCXXXII
"
'Narada said, When the vicissitudes of happiness and sorrow
protecting one's own Self. He who betakes himself to such care and
exertion, has never to languish. Regarding Self as something dear,
one should always seek to rescue oneself from decrepitude, death, and
disease. Mental and physical diseases afflict the body, like keen-
pointed shafts shot from the bow by a strong bowman. The body of
a person that is tortured by thirst, that is agitated by agony, that is
perfectly helpless, and that is desirous of prolonging his life, is dragged
2
towards destruction. Days and nights are ceaselessly running bearing
away in their current the periods of life of all human beings. Like
ever turning back. 8
currents of rivers, these flow ceaselessly without
The ceaseless succession of the lighted and the dark fortnights is
wasting all mortal creatures without stopping for even a moment in
this work. Rising and setting day after day, the Sun, who is himself
undecaying, continually cooking the joys and sorrows of all men.
is
The nights are ceaselessly going away, taking with them the good and
bad incidents that befall man, that depend on destiny, and that are
unexpected by him. If the fruits of man's acts were not dependent
on other circumstances, then one would obtain whatever object one
would desire. Even men of restrained senses, of cleverness, and of intelli-
4
gence, if destitute of acts, never succeed in earning any fruits. Others,
though destitute of intelligence and unendued with accomplishments
of any kind, and who are really the lowest of men, are seen, even when
1 !.., whose pleasures do not depend upon external objects such ns spouses and
children, &c. T.
2 'Vidhitsabhih' is 'pipasabhih.' It comes from 'dhe' meaning 'diinkingY T.
3 in northern India
Vyasa lived and was evidently unacquainted with the tides
that appear in the Bengal rivers. T.
4 The object of this Verse is to show the utility and necessity of acts. Without
acting no one f however clever, can earn any fruit. Both the Vernacular translators
give ridiculous versions of this plain aphorism. T,
BANTI PABVA 621
they do not long after success, to be crowned with the fruition of all
their desires.
1
Some one else, who is always ready to do acts of injury
to all creatures, and who is engaged in deceiving all the world, is seen
to wallow in happiness. Some one that sits idly, obtains great prosper-
ity while another, by exerting earnestly, is seen to miss desirable
;
fruits almost within his reach.* Do thou ascribe it as one of the faults
of man ! The one's nature from sight of one
vital seed, originating in
are desirous of having offspring and who, for the fruition of their object,
strive heartily (by worshipping diverse deities), they fail to procreate
an embryo in the womb. Some person again, who fears the birth of an
embryo as one fears a snake pf virulent poison, finds a long-lived son
born unto him and who seems to be his own self come back to the stages
through which he has passed. Many persons with ardent longing for
offspring and cheerless on that account, after sacrificing to many deities
and undergoing severe austerities, at last beget children, duly borne for
ten long months (in the wombs of their spouses), that prove to be
veritable wretches of their race. Others, who have been obtained
through virtue of such blessed rites and observances, at once obtain
wealth and grain and diverse other sources of enjoyment earned and
stored by their sires. In an act of congress, when two persons of oppo-
site sexes come into contact with one another, the embryo takes birth
in the womb, like a calamity afflicting the mother. Very soon after the
suspension of the vital breaths, other physical forms possess that
embodied creature whose gross body has been destroyed but whose acts
4
have all been performed with that gross body made of flesh and phlegm.
Upon the dissolution of the body, another body, which is as much
destructible as the one that is destroyed, is kept ready for the burnt
66
522 MAHABHABATA
and destroyed creature (to migrate into) even as one boat goes to
another for transferring to the passengers of the other. 1 In
itself
food that is eaten goes and where it is digested, is the place where the
embryo resides, but it is not digested there. In the womb, amid urine
and faeces, one's sojourn is regulated by Nature. In the matter of
residence therein or escape therefrom, the born creature is not a free
agent. In fact, in these respects, he is perfectly helpless. Some
embryos fall from the womb (in an undeveloped state). Some come
out alive (and continue to live). While as regards some, they meet
with destruction in the womb, after being quickened with life, in
consequence of some other bodies being ready for them (through the
2
nature of their acts) That man who, in an act of sexual congress,
.
injects the vital fluid, obtains from it a son or daughter. The offspring
thus obtained, when the time comes, takes part in a similar act of
congress. When the allotted period of a person's life is at its close,
the five primal elements of his body attain to the seventh and the ninth
stages and then cease to be. The person, however, undergoes no
3
change. Without doubt, when persons are afflicted by diseases as
little animals assailed by hunters, they then lose the power of rising
up and moving about. If when men are afflicted by diseases, they wish
to spend even vast wealth, physicians with their best efforts fail to
alleviate their pain. Even physicians, that are well-skilled and well-up
in their scriptures and well-equipt with excellent medicines, are them-
selves afflicted by disease like animals assailed by hunters. Even if
men drink astringents and diverse kinds of medicated ghee, they
many
are seen to be broken by decrepitude like trees by strong elephants.
When animals and birds and beasts of prey and poor men are afflicted
by ailments, who treats them with medicines ? Indeed, these are not
1 This is a not a difficult Verse. Then, again, the Commentator explains
it carefully. K.P. Singha gives a ridiculous version. The Burdwan transla-
tor is correct. 'Nirddagdham* and 'vinasyantam* imply the dying or dead
Jivar 'paradeham chalachalam ahitam bhavati* means 'another body, as
much subject to destruction, is kept ready.' T.
2 I expand this Verse a little for bringing out its meaning. What is
said here is that some oonia out of the womb alive ; some die there before
being quickened with life, the reason being that their acts of past lives
bring for them other bodies even at that stage. T.
1
3 This Verse is certainly a 'crux. The Commentator, I think, displays
considerable ingenuity in explaining it. The order of the words is 'Gata-
yusbah tasya eahajatasya panoha saptamim navamim dasam prapnuvanti ;
tatah na bbavanti ; sa na.' The ten stages of a person's life are (l) residence
wittrn the womb, (2) birth, (2) infancy, up to 5 years, (4) childhood, up to
12 years, (5) 'Pauganda,' up to 16 years, (6) youth, up to 4b years,
(7) old age,
(8) decrepitude, (9) suspension of breath, (10) destruction of body. T.
BAN*! PABVA 623
seen to be ill. Like larger animals assailing smaller ones, ailments are
v seen to afflict even terrible kings of fierce energy and invincible
prowess. All men, reft of the power of even uttering cries indicate of
pain, and overwhelmed by error and grief, are seen to be borne away
along the fierce current into which they have been thrown. Embodied
creatures, even when seeking to conquer nature, are unable to conquer
it with the aid of wealth, of sovereign power, or of the austerest
attempts men make were crowned with
1
penances. If all success, then
men would never be decrepitude, would never come upon
subject to
anything disagreeable, and lastly would be crowned with fruition in
respect of all their wishes. All men wish to attain to gradual superiority
of position. To wish they strive to the best of their power.
gratify this
The result, however, does not agree with wish. 3 Even men that are
perfectly heedful, that are honest, and brave and endued with prowess,
are seen to pay their adorations to men intoxicated with the pride of
affluence and with even alcoholic stimulants.* Some men are seen
whose calamities disappear before even these are marked or noticed by
them. Others there are who are seen to possess no wealth but who are
free from misery of every kind. A great disparity is observable in
respect of the fruits that wait upon conjunctions of acts. Some are seen
to bear vehicles on their shoulders, while some are seen to ride on those
vehicles. All men are desirous of affluence and prosperity. A few only
have cars (and elephants and steeds) dragged (or walking) in their
processions. Some there are that fail to have a single spouse when
while others have hundreds of spouses
their first-wedded ones are dead ;
to call Misery and happiness are the two things that exist
their own.
side by side. Men have either misery or happiness. Behold, this is a
subject of wonder Do not, however, suffer thyself to be stupefied by
!
also truth and falsehood Having cast off both truth and falsehood, do
1
thou then cast off that with whose aid thou shall cast off the former O !
best of Rishis, I have now told thee that which is a great misery With !
the aid of such instructions, the deities (who were all human beings)
succeeded in leaving the Earth for becoming the denizens of heaven I
undergo great labour for the acquisition of science and Vedic lore. He,
therefore, asked himself, saying, What is that situation which is
eternal and which is free from misery of every kind but in which there
is great prosperity? Reflecting for a moment upon the course ordained
for him to run through, Suka, who was well acquainted with the begin-
ning and the end of all duties, resolved to attain to the highest end
that is fraught with the greatest felicity. He questioned himself, say-
ing, How shall I, tearing all attachments and becoming perfectly free,
attain to that excellent end ? How, indeed, shall I attain to that
excellent situation whence there is no return into the ocean of diverse
certainty by reflection with the aid of the mind, I shall attain to that
end I shall
! attain to that situation in which thy Soul will have
tranquillity, and when I shall be able to dwell for eternity without
being subject to decrepitude or change. It is, however, certain that
that high end cannot be attained without the aid of Yoga- One that
has attained to the state of perfect knowledge and enlightenment never
1
receives an accession of low attachments through acts. I shall, there-
fore, have recourse to Yoga, and casting off this body which is my
present residence, I shall transform myself into a wind and enter that
mass of effulgence which is represented by the sin. 2 When Jiva enters
that mas of effulgence, he no longer suffers like Shoma who, with the
gods, upon the exhaustion of merit, falls down on the Earth and having
once more acquired sufficient merit returns to heaven. 8 The Moon is
1 'Avavandhah'
is low attachments, implying those that appertain to
the body. In
the acquisition of the body itself is such an attachment.
fact,
What is said here is that Jiva who has become enlightened becomes freed
from the obligation of rebirth or contact with body once more. T.
2 The mass of effulgence constituting the Sun is nothing else than
Brahma. Brahma is pure effulgence. 'Savitri-mandala-madhyavartir-
Narayanah' does not mean a deity with a physical form in the midst of the
solar effulgence but incorporeal and universal Brahma. That effulgence is
adored in the Gayatri. T.
3 The Commentator takes 'Shomah' to mean 'Shomagath Jivah.' He
does not explain the rest of the Verse. The grammatical construction pre-
sents no difficulty. If, 'Shomah' be taken in the sense in which the
Commentator explains it, the meaning would be this. He who enters the
solar effulgence has not to undergo any change, unlike 'Shomah' and the
deities who have to undergo changes, for they fall down upon the exhaustion
of their merit and re-ascend when they once more acquire merit. Both the
vernacular translators have made a mess of the Verse. The fact is, there are
two paths, 'archiradi-margah' and 'dhumadi-margah.' They who go by the
former .reach Brahma and have never to return. While they who go by the
latter way, enjoy felicity for some time and then come back, T.
BANTI PABVA 625
always seen to wane and once more wax. Seeing this waning and
waxing that go on repeatedly, I do not wish to have a form of existence
in which there are such changes. The Sun warms all the worlds by
means of his fierce rays. His disc never undergoes any diminution.
Remaining unchanged, he drinks energy from all things. Hence, I
desire to go into the Sun of blazing effulgence- 1 There I shall live,
invincible by all, and in my inner soul freed from all fear, having cast
off this body of mine in the solar region. With the great Rishis I
shall enter the unbearable energy of the Sun. I declare unto all crea-
tures, unto these trees, these elephants, these mountains, the Earth
points of the compass, the welkin, the deities, the
herself, the several
Danavas, the Gandharvas, the Pisachas, the Uragas, and the Raksha-
sas, that I shall, verily, enter all creatures in the world. 3 Let all the
gods with the Rishis behold the prowess of my Yoga today Having !
with success.'
SECTION CCCXXXIII
'Bhishma Having ascended the summit of the mountain, O
said,
Bharata, the son of Vyasa sat down upon a level spot free from blades
of grass and retired from the haunts of other creatures. Agreeably to
the direction of the scriptures and to the ordinances laid down, that
conversant with the gradual order of the successive processes of
ascetic,
Yoga, held his soul first in one place and then in another, commencing
from his feet and proceeding through all the limbs. Then when the
Sun had not risen long, Suka sat, with his face turned Eastwards, and
1 Here, the words Sun and Moon are indicative of the two different
paths mentioned in the note immediately before. T.
2 What Suka says here is that he would attain to universal Brahma
and thus identify himself with all things. T.
626 MAHABHABATA
hands and feet drawn in, in an humble attitude. In that spot where
the intelligent son of Vyasa prepared sat himself to
to address
Yoga, there were no flocks of birds, no sound, and no sight that was
joy. He
1
once more set himself prepared to Yoga for attaining to the
the son of the Island-born Vyasa saluted the celestial Rishi and once
more set himself to Yoga and entered the element of space. Ascending
then from the breast of the Kailasa mountain, he soared into the sky.
Capable of traversing through the welkin, the blessed Suka of fixed
conclusion, then identified himself with the element of Wind. As that
foremost of regenerate ones, possessed of effulgence like that of Garuda,
was traversing through the skies with the speed of the wind or thought,
all creatures cast their eyes upon him. Endued with the splendour of
fire or the Sun, Suka then regarded the three worlds in their entirety
as one homogenous Brahma, and proceeded along that path of great
length. Indeed, all creatures, mobile and immobile, cast their eyes
upon him as he proceeded with concentrated attention, and a tranquil
and fearless soul. All creatures, agreeably to the ordinance and accord-
ing to their power, worshipped him with reverence. The denizens of
heaven rained showers of celestial flowers upon him. Beholding him, all
the tribes of Apsaras and Gandharvas became
filled with wonder. The
Rishis also, that were crowned with
success, became equally amazed.
And they asked themselves, who is this one that has attained to
success by his penances ? With gaze withdrawn from his own body but
turned upwards he is filling us all with pleasure by his glances Of !
highly righteous soul and celebrated throughout the three worlds, Suka
proceeded in silence, his face turned towards the East and gaze directed
towards the Sun. As he proceeded, he seemed to fill the entire welkin
with an all-pervading noise. Beholding him coming in that way, all
the tribes of the Apsaras, struck with awe, O king, became filled with
welkin like the Moon. It was by dutiful service and humble ministra-
tions towards his sire that he acquired this excellent understanding. He
is firmly attached to his sire, possessed of austere penances, and is very
much loved by his sire. Alas, why has he been dismissed by his in-
attentive father to proceed (thus) along a way whence there is no
return ? Hearing these words of Urvasi, and attending to their import,
Suka, that foremost of all persons conversant with duties, cast his eyes
on all sides, and once more beheld the entire welkin, the whole Earth
with her mountains and waters and forests, and also all the lakes and
rivers. All the deities also of both sexes, joining their hands, paid
reverence to the son of the Island born Rishi and gazed at him with
wonder and respect. That foremost of all righteous men, Suka, address-
ing them, said these words, If my sire follow me and repeatedly
all of
the mountains, answered him from every side, saying, We accept thy
command, O regenerate one It shall be as thou
! sayst I It is in this
SECTION CCCXXXIV
"Bhishma said. 'Having spoken in this way (unto all things),
the regenerate Rishi of austere penances, viz., Suka, stayed on his success
casting off the four kinds of faults. Casting off also the eight kinds of
Tamas, he dismissed the five kinds of Rajas. Endued with great intelli-
gence, he then cast off the attribute of Sattwa. All this seemed
exceedingly wonderful. He then dwelt in that eternal station that is
Suka then beheld from a high region the celestial stream Mandakini
of great beauty, running below through a region adorned by many
flowering groves and woods. In these waters many beautiful Apsaras
were sporting. Beholding Suka who was bodiless, those unclad aerial
beings felt shame. Learning that Suka had undertaken his great
journey, his sire Vyasa, filled with affection, followed him behind along
the same aerial path. Meanwhile Suka, proceeding through that
region of is above the region of the wind displayed
the firmament that
his Yoga-prowess and identified himself with Brahma. 1 Adopting the
subtile path of high Yoga, Vyasa of austere penances, reached within
the twinkling of the eye that spot whence Suka first undertook his
journey. Proceeding along the same way, Vyasa beheld the mountain
1 The Rishis knew that the height of the atmosphere is not interminable T
BANTI PABVA 629
summit rent twain and through which Suka has passed. Encountering
in
the Island-born ascetic, the Rishis began to represent to him the
achievements of his son. Vyasa, however, began to indulge in lamen-
tations, loudly calling upon his son by name and causing the thr^e worlds
to resound with the noise he made. Meanwhile, the righteous-souled
Suka, who had entered the elements, had become their soul and
acquired omnipresence, answered his sire by uttering the monosyllable
Bho in the form of an echo. At this, the entire universe of mobile and
immobile creatures, uttering the monosyllable Bho, echoed the answer
of Suka. From that time to this, when sounds are uttered in mountain-
caves or on mountain-breasts, the latter, as if in answer to Suka still echo
them (with the monosyllable BKo). Having cast off all the attributes
and showing his Yoga-prowess in the manner of his dis-
of sound, etc.,
by the side and never deserting thee for a single moment Thus !
67
530 MAHABHABATA
thing regarding the birth and life of Suka about which thou hadst asked
me. The Narada and the great Yogin Vyasa had repeat-
celestial Rishi
edly told all this to me in days of yore when the subject was suggested
to him in course of conversation. That person devoted to tranquillity
hears this sacred history directly connected with the topic of Emancipa-
1 "
tion is certain to attain to the highest end.
SECTION CCCXXXV
"Yudhishthira said, 'If a man be a house-holder or a Brahmacharin,
a forest-recluse or amendicant, and if he desires to achieve success,
what deity should he adore ? How can he certainly acquire heaven
and attain that which is of the highest benefit (viz., Emancipation) ?
According to what ordinances should he perform the homo, in honour of
the gods and the Pitris ? What is the region to which one goes when one
becomes emancipated ? What is the essence of Emancipation ? What
should one do so that one, having attained to heaven, would not have
to fall down thenceWho is the deity of the deities ? And who is the
?
Pitri of the Pitris ? Who he that is superior to him, who is the deity
is
of the deities and the Pitri of the Pitris ? Tell me all this, O Grandsire !'
"Bhishma said, O thou that art well acquainted with the art of
questioning, this question that thou hast asked me, O sinless one, is
one that touches a deep mystery. One cannot answer it with the aid of
the science of argumentation, even if one were to strive for a hundred
years. Without the grace of Narayana, O king, or an accession of
high knowledge, this question of thine
incapable
is of being answered.
Connected though this topic be with a deep mystery, I shall yet, O
slayer of foes, expound it to thee I* In this connection is cited the old
history of the discourse between Narada and the Rishi Narayana. I
heard it from my sire that in the Krita age, O monarch, during the
epoch of the Self-born Manu, the eternal Narayana, the Soul of the
universe, took birth as theson of Dharma in a quadruple formi viz., as
3
Nara, Narayana, Hari, and the Self-create Krishna. Amongst them all,
energy, the very deities were unable to look at them. Only that deity
with whom they were propitiated could behold them. Without doubt,
with his heart devoted to them, and impelled by a longing desire to be-
hold them, Narada dropped down on Gandhamadana from a summit of
the high mountains of Meru and wandered over all the world. Possessed
of great speed, he at last repaired to that spot whereon was situate the
retreat of Vadari. Impelled by curiosity he entered that retreat at the
hour of Nara's and Narayana's, performing their daily rites. He said
unto himself. This is truly the retreat of that Being in whom are esta-
blished all the worlds including the deities, the Asuras, the Gandharvas,
the Kinnaras, and the great snakes There was only one form of this
!
great Being before. That form took birth in four shapes for the
expansion of the race of Dharma which have been reared by that deity.
How wonderful it is that Dharma has thus been honoured by these four
great deities Nara, Narayana, and Hari and Krishna ! In this spot
viz. t
Krishna and Hari dwelt formerly. The other two, however, viz., Nara and
Narayana, are now dwelling here engaged in penances for the object of
enhancing their merit. These two are the highest refuge of the universe.
What can be the nature of the daily rites these two perform ? They
are the sires of all and the illustrious deities of all beings.
creatures,
Endued -with high intelligence, what is that deity whom these two wor-
ship ? Who are those Pitris whom these two Pitris of all beings adore ?
Thinking of this in his mind, and filled with devotion towards Nara-
yana, Narada suddenly appeared before those two gods. After those two
deities had finished their adoration to their deities and the Rfshis, they
looked at the celestial Rishi arrived at their retreat. The latter was
honoured with those eternal rites that are ordained in the scriptures.
Beholding that extraordinary conduct of the two original deities in them-
selves worshipping other deities and Pitris, the illustrious Rishi Narada
"The holy one said, This topic is one about which nothing should
be said. It is an ancient mystery. Thy devotion to me is very great-
Hence, O regenerate one, I shall discourse to thee on it agreeably to
the truth. That which is minute, which is inconceivable, unmanifesti
immobile, durable, destitute of all connection with the senses and the
objects of the senses, that which is dissotiated from the (five) elements
that is called the in-dwelling Soul of all existent creatures. That is
rites laid down in respect of the deities and the Pitris. Brahman,
Sthanu, Manu, Daksha, Bhrigu, Dharma, Yama, Marichi, Angiras, Atri,
Pulastya, Pulaha, Kratu, Vasishtha, Parameshthi, Vivaswat, Shoma, he
that has been called Karddama, Krodha, Avak, and Krita, these one
and twenty persons, called Prajapatis were first born. All of them f
obeyed the eternal law of the Supreme God. Observing all the rites, in
detail, that were ordained in honour of the deities and the Pitris, all
those foremost of regenerate persons acquired all those objects which
they sought. The incorporeal denizens of Heaven itself bow to that
Supreme deity and through His grace they attain to those fruits and
8ANTI PABVA 633
that end which He ordains for them. This is the settled conclusion
of the scriptures that these persons freed from these seven and
ten attributes, (viz., the five senses of knowledge, the five senses of
and mind and understanding), who have
action, the five vital breaths,
cast and
off all acts, are divested of the five and ten elements which
constitute the gross body, are said to be Emancipate. That which
the Emancipate attain to as their ultimate end is called by the name of
Kshetrajna. He regarded (in the scriptures) as both possessed of and
is
SECTION CCCXXXVI
"Bhishma said, 'Addressed by Narayana, that foremost of beings,
in these words, Narada, the foremost of men, then said these words
unto Narayana for the good of the world.
"Narada said, Let that object be accomplished for which thou,
O Self-born Being, hast taken birth in four forms in the house of
Dharma 1 I shall now repair (to White Island) for beholding thy
the
original nature. I always worship my seniors. I have never divulged
the secrets of others. O lord of the universe, I have studied the Vedas
with care. have undergone austere penances. I have never spoken an
I
1 the bands, the feet, the stomach, and the organ of pleasure.
i.c.,
The hands said to be protected when they are restrained from the
are
commission of all improper acts the feet are said to be duly protected when
;
they are restrained from touching all improper places. The stomach is said
to be protected when one never takes any kind of improper food, and when
one abstains from all evil acts for appeasing one's hunger. And lastly, one
is said to restrain the organ of pleasure when one abstains from all acts of
improper congress. T.
534 MAHABHABATA
friends and foes. Wholly and conclusively devoted to Him, that first of
deities, vi?>, Supreme Soul, I incessantly adore Him. Having clean-
the
sed my soul by these acts of special merit, why shall I not succeed in
obtaining a sight of that Infinite Lord of the universe ? Hearing these
words of Parameshthi's son, Narayana, that protector of the scriptures,
dismissed him, saying, Go, O Narada Before dismissing him, how-
!
ever, the great deity worshipped the celestial Rishi with those rites and
ceremonies which have been laid down in the scriptures by himself.
Narada also gave due honours to the ancient Rishi Narayana. After
such honours had been mutually given and received, the son of Para-
meshthi departed from that spot. Endued with high Yoga-puissance,
Narada suddenly soared into the firmament and reached the summit of
the mountains of Meru. Proceeding to a retired spot on that summit,
the great ascetic took rest for a short while. He then cast his eyes
towards the north western direction and beheld an exceedingly wonder-
ful sight. Towards the north, in the ocean of milk, there is a large island
named the White Island. The learned say that its distance from the
mountains of Meru is greater than two and thirty thousand Yojanas.
The denizens of that realm have no senses. They live without taking
food of any kind. Their eyes are winkless. They always emit excellent
perfumes. Their complexions are white. They are cleansed from every
sin. They blast the eyes of those sinners that look at them. Their bones
and bodies are as hard as thunder. They regard honour and dishonour in
the same light. They all look as if they are of celestial origin. Besides,
all of them are endued, with auspicious marks and great strength.
Their heads seem to be like umbrellas. Their voices are deep like that
of the clouds-Each of them has four Mushkas. 1 The soles of their feet
are marked by hundreds of lines. They have sixty teeth all of which
are white (and large), and eight smaller ones. They have many tongues.
With those tongues they seem to lick the very Sun whose face is
turned towards every direction. Indeed, they seem to be capable of
devouring that great deity from whom hath sprung the entire universe,
the Vedas, the deities, and the Munis wedded to the attribute of tran-
quillity.'
"Yudhishthira said, 'O grandsire, thou hast said that those beings
have no do not eat anything for supporting their lives
senses, that they ;
that their eyes are winkless and that they always emit excellent per-
;
fumes. I ask, how were they born ? What also is the superior end to
Narayana of that slayer of foes, the divine chief of the celestials himself
shared with him his own seat and bed. His kingddm and wealth and
spouses and animals were all regarded by him as obtained from
Narayana. He, therefore, offered all his possessions to that great deity. 8
became highly pleased with what he heard. That foremost of all Beings
then addressed those Rishis in an incorporeal voice and said, Excellent
is this treatise that ye have composed consisting of a hundred thousand
verses. The duties and observances of all the worlds will flow from this
your work !In complete accordance with the four Vedas, viz., the
Yajushes, the Samans, and the Atharvans of Angiras, this treatise of
1 I.e., the treatise those Bisbis composed was the foremost of its kind
in respect of choice and harmony of vocables, of import or sense and of
reasons with which every assertion was fortified. T,
8ANTI PABVA 587
he will accomplish all his religious acts and observances. Verily, this
treatise composed by you will be the foremost of all treatises on morality
and religion, Possessed of the excellence, this treatise is fraught with
instructions for acquiring both Wealth and Religious merit, and is full
of mysteries. In consequence of the promulgation of this treatise of
that was not known to them. Then those sires of the world, those
Rishis that bestowed their thoughts on the ends pursued by the world,
duly promulgated that treatise which is the eternal origin of all duties
68
638 MAHABHARATA
and observances. Subsequently, when Vrihaspati was born in Angiras's
race in the first or the Krita age, those seven Rishis charged him with
the task of promulgating their treatise which was consistent with the
SECTION CCCXXXVII
"Bhishma said, 'Then, upon the expiration of the great Kalpa,
when the celestial Purohita Vrihaspati was born in the race of Angiras,
all tha deities became very happy. The words VriHat, Brahma, and
Mahat all bear the same sense. 1 The celestial Purohita, O king came
to be called Vrihaspati because he was endued with all these attributes.
hotra, the first Kalpa, Tittiri the elder brother of Vaisampayana, Kanwa,
and Devahotra, in all forming sixteen. In that great sacrifice, O mon-
arch, all the requisite articles were collected. No animals were slain in
it. The king had ordained it so. He was full ofcompassion. Of pure and
liberal mind, he had cast off all desires, and was well-conversant with
1 'Paryyaya' literally means a list. The fact is, in all Sanskrit lexicons
words expressive of tbe same meanings ooonr together. These lists are
known by the name of 'Paryyaya.' A more definite idea of the meaning of
this word may be had by the English reader when he remembers that in a
lexicon like Rogett's Thesaurus, groups are given of words expressive of tbe
same signification. Such groups are called 'Paryyayas.' T.
2 The Hotri has to poor libations on the saorifioial.fire, reciting mantras
the while. 'Sadasyas' are persons that watch the sacrifice, i.e., take care
tbat the ordinances of the scriptures are duly complied with. They are,
what is called, 'Vidhidareinas. T.
8ANTI PABVA 639
all rites. The requisites of that sacrifice all consisted of the products
of the wilderness. The ancient God of gods (viz., Hari), became highly
gratified with the king on account of that sacrifice. Incapable of being
seen by any one else, the great God showed himself to his worshipper.
Accepting by taking its scent, the share offered to him he himself took
up the Puradasa-
1
The great God took up the offerings without being
seen by any one. At this, Vrihaspati became angry. Taking up the ladle
he hurled with violence at the sky, and began to shed tears in wrath.
it
my eyes.
"Yudhishtbira said, 'In the great sacrifice of Uparichara, all the
appeared in their respective forms for taking their shares of the
deities
He becomes gracious. Then the Rishis Ekata, Dwita, and Trita, who
were well conversant with the science of morality and duties compiled
by the seven Rishis, addressed that conclave and began the following
narration. We are the sons of
Brahman, begotten by a fiat of his will
(and not in the ordinary way). Once on a time we repaired to the
north for obtaining what is for our highest good. Having undergone
penances for thousands of years and acquired great ascetic merit, we
again stood on only one foot like fixed stakes of wood. The country
where we underwent the austerest of penances, lies to the north of the
mountains of Meru and on the shores of the Ocean of Milk. The object
we had in mind was how to behold the divine Narayana in his own
form- Upon the completion of our penances and after we had per-
formed the final ablutions, an incorporeal voice was heard by us, O
puissant Vrihaspati, at once deep as that of the clouds and exceedingly
sweet and filling the heart with joy. The voice said, Ye Brahmanas,
well have ye performed these penances with cheerful souls. Devoted
They are divested of senses. They do not subsist on any kind of food.
Their eyes are winkless. Their bodies always emit a fragrance. Indeed,
the denizens of White Island believe and worship only one God. Go
thither, ye ascetics, for there I have revealed myself All of us, hear-
!
were white and looked like the Moon (in colour) and possessed of every
mark of blessedness. Their hands were always joined in prayer. The
faces ofsome were turned towards the North and of some towards the
8
East. They were engaged in silently thinking on Brahma. The Yapa
performed by those high-souled persons was a mental yapa (and did not
this was the sound we heard, uttered distinctly and agreeably to the
3
rules of orthoepy. Meanwhile, a breeze, fragrant and pure, blew, bear-
ing perfumes of celestial flowers, and of certain herbs and plants that
were of use on the occasion. Those men, endued with great devotion,
possessed of hearts full of reverence, conversant with the ordinances
laid down in the Pancharatra, were then worshipping the great deity with
4
mind, word, and deed. Without doubt, Hari appeared in that place
whence the sound we heard arose. As regards ourselves, stupefied by
His illusion, we could not see Him. After the breeze had ceased and
the sacrifice had been over, our hearts became agitated with anxiety, O
1 This would seem to show that it was the Roman Republic which
the pilgrims saw T.
2 Professor Weber thinks that this has reference to the absence of
idols or images. The pilgrims saw no deities there such as they had in their
own temples. T.
Weber wrongly renders the words 'Purvaja' and 'siksha-
3 Professor
ksharaiamanwitah.' The first word does not, as he renders it, imply, 'eldest
BOD of God,' but simply 'first-born.' It is seen in almost every byun in the
Mahabharata to the Supreme Deity. It is synonymous with 'Adipurusba.'
Then 'siksha &c.' does not, as he thinks, mean 'accompanied by teaching,'
but it is the science of Orthoepy and is one of the Angas (limbs) of the
Yedas. The Vedas were always chanted melodiously ; the science of
Orthoepy was cultivated by the Eishis with great care. T.
4 The 'Panoha-kala,' or 'Pancha-ratra,' or 'Sattwatas vidbi,' means
certain ordinances laid down by Narada and other Bishis in respect of the
worship of Narayana. T.
542 MAHABHABATA
foremost one of Angira's race. As we stood among those thousands of
men all whom were of pure descent, no one honoured us with a glance
or nod. Those ascetics, all of whom were cheerful and filled with devo-
tion and who were all practising the Brahma-frame of mind, did not
show any kind of feeling for us-' We
had been exceedingly tired. Our
penances had emaciated us. At that time, an incorporeal Being address-
ed us from the sky and said unto us these words These white men, who
are divested ofall outer senses, are competent to behold (Narayana).
Only foremost
those of regenerate persons whom these white men
honoured with their glances, become competent to behold the great
God. 2 Go hence, ye Munis, to the place whence ye have come. That
great Deity is incapable of being ever seen by one that is destitute of
devotion. Incapable of being seen in consequence of his dazzling efful-
gence, that illustrious Deity can be beheld by only those persons that in
course of long ages succeed in devoting themselves wholly and solely
to Him.Ye foremost of regenerate one, ye have a great duty to per-
form- After the expiration of this the Krita age, when the Treta age
comes in course of the Vivaswat cycle, a great calamity will overtake
the worlds. Ye Munis, ye shall then have to become the allies of the
deep into the bowels of the Earth, his devotion to virtue did not abate.
Ever devoted to Narayana, and ever reciting sacred mantras having
Narayana more ascended to heaven through
for their deity, he once
Narayana's grace. Ascending from the bowels of the Earth, king Vasu
in consequence of the very highest end that he attained, proceeded to a
1 ' '
SECTION CCCXXXVIII
"Yudhishthira said, 'When the great king Vasu was so wholly
devoted to Narayana, for what reason then did he fall down from
heaven and why again had he to sink beneath the surface of the Earth?"
'Bhishma said, 'In this connection is cited an old narrative, O
Bharata, of a discourse between the Rishis and the gods. The gods, once
on a time, addressing many foremost of Brahmanas, said unto them that
be performed by offering up Ajas as victims. By the
sacrifices should
1
epoch ot righteousness ?
Rishis and the deities, that foremost of kings, Vasu, was seen to viz.,
come that way. Endued with great prosperity, the king was coming
through the welkin, accompanied by his troops and vehicles and animals.
Beholding king Vasu coming to that spot through the skies, the Brahma-
nas addressing the deities, said, This one will remove our doubts. He
performs sacrifices. He is liberal in making gifts. He always seeks the
How,
good of all creatures. indeed, will the great Vasu speak otherwise.
Having thus spoken unto each other, the deities and the Rishis
dwelling in a pit of the Earth, the king worshipped Hari, the Lord
still
of all the deities, in the well-known five sacrifices that are performed
five times every day, O slayer of foes In consequence of these
!
Vinau soared into the sky and there released the king from his beaks.
At that moment, king Uparichara once more acquired his celestial form
and re-entered the region of Brahman. It was in this way, O son of
Kunti, that great king first fell down through the curse of the Brahma-
69
546 MAHABHABATA
nas for a fault of speech, and once more ascended to heaven at the com-
mand of _the great God (Vishnu). Only the puissant Lord Hari, that
foremost of all Beings, was devoutly worshipped by him. It was for this
devout worship that the king succeeded very soon in escaping from the
curse denounced upon him by the Brahmanas and in regaining the
felicitous regions of Brahman.
"Bhishma continued, have thus told thee everything respecting
'I
SECTION CCCXXXIX
"Bhishma said, 'Arrived at the spacious realm called White
Island, the illustrious same white men possessed of
Rishi beheld those
lunar splendour (of whom I have already spoken to thee). Worshipped
by them, the Rishi worshipped them in return by bending his head and
1
reverencing them in his mind. Desirous of beholding Narayana, he
began to reside there, attentively engaged in the silent recitation of
mantras, sacred to him, and observant of vows of the most difficult
kind. With concentrated mind, the regenerate Rishi, with arms up-
raised, stood in Yoga, and then sang the following hymn unto the
Lord of the universe, Him, viz.. who is at once the soul of attributes
and divested of all attributes.
"Narada said, Salutations to thee, O God of gods, O thou that
art freedfrom all acts Thou art he who is divested of all attributes,
!
who is the Witness of all the worlds, who is called Kshetrajna, who is
the foremost of all Beings, who is Infinite, who is called Purusha, who is
the great Purusha, who is the foremost of all Purushas, who is the soul
of the three attributes, who
Foremost, who is Amrita
is called the
(nectar), who is called Immortal, who is called Ananta (Sesha), who is
Space, who is without beginning, who is both Manifest and Unmani-
2
fest as existent and not-existent things, who is said to have his home in
8
Truth, who is the first of gods (Narayana), who is the giver of wealth
(or of the fruits of acts), identified with Daksha and other Lords of the
Creation, who is the Aswattha who is the four-and other big trees,
headed Brahman, who is the Lord of
who is the Lord
created Beings,
all
1
of Speech, who is the Lord of the universe (or Indra),
who is the all-
pervading Soul, who is the Sun, who is the breath called Prana, who is
the Lord of the waters (viz., Varuna), who is identifiable with the
Emperor or the King, who is identifiable with the Regents of the several
points of the compass, who is the refuge of the universe when it is
dissolved in the final destruction, 2 who is Undisplayed (unrevealed),
who is the giver of the Vedas unto Brahman, who is identifiable with
the sacrifices and Vedic studies achieved by Brahmanas with the aid of
their bodies, who is identifiable with the four principal orders of the
deities, who is every one of those four orders, wi<o is possessed of
fices, who takes those shares of the sacrificial offerings that are presented
to him, who is the embodiment of the five sacrifices, who is the maker
of the five sections or divisions of time (viz., day, night, month, season
and year), who incapable of being understood except by those scrip-
is
tures that are called Pancharatra, who never shrinks from anything,
who is unvanquished, who is only Mind (without a physical frame), who
is known only by name, who is the Lord of Brahman himself, who was
1
completed all the vows and observances mentioned in the Vedas, who
is the Hansa (bearer of the triple stick), who is the Parama-hansa
1 i.e., from whom speech has flowed, or who is Vrihaspati the celestial
priest, so famous for his learning
and intelligence. T.
2 t e., the original home of the universe. The idea is that when the
universal dissolution comes, all things take refuge in thee. I follow the
Commentator in all the interpretations he gives. T.
8 i e. t who has performed the 'avabhrita', or final bath upon the
completion of all vows and observances and sacrifices. T.
548 MAHABHARATA
(divested of stick),who is the foremost of all sacrifices, who is Sankhya-
yoga, who is the embodiment of the Sankhya philosophy, who dwells in
all Jivas, who lives in every heart, who resides in every sense, who
floats on the ocean-water, who lives in the Vedas, who lies on the lotus
(the image of the egg whence the universe has sprung), who is the Lord
of the universe, and whose troops go everywhere for protecting his
worshippers. Thou takest birth as all creatures. Thou art the origin
of the universe (of all creatures). Thy mouth is fire- Thou art that
firewhich courses through the waters of the ocean, issuing out all the
while from an Equine head. Thou art the sanctified butter that is
poured into the sacrificial fire. Thou art the car-driver (fire or heat
that impels the body and causes it to live and grow). Thou art Vashat.
Thou art the syllable Om. Thou art Penances. Thou art Mind. Thou
art Chandramas. Thou sanctifiest the sacrificial butter. Thou art the
Sun. Thou art the Dikgajas (Elephants) that are sanctioned in the four
cardinal points of the compass. Thou illuminest the cardinal points of
the compass. Thou illuminest the subsidiary points also. Thou art the
Equine head. Thou art the first three mantras of the Rig Veda. Thou
art the protector of the several orders of men (viz., Brahmanas, Ksha-
triyas, Vaisyas, and Sudras). Thou art the five fires (beginning with
Garhapatya). Thou art He who has thrice ignited the sacrificial fire
called NacKi.* Thou art the refuge of the six limbs (viz., the Vedas). 2
Thou art the foremost of those Brahmanas that are employed in singing
the Samans and other religious rites. Thou art Pragjyotish,
in sacrifices
and thou art he who sings the first Saman. 8 Thou art the observer of
those vows that depend upon the Vedas and that are observed by
singers of Samanas. Thou art the embodiment of the Upanishad, called
by the name of Atharvasiras. Thou art he who is the topic of the five
foremost of scriptures (viz., those that appertain to the worship of
Surya, of Sakti, of Ganesa, of Siva, and of Vishnu). Thou art called the
preceptor that subsists only on the froth of water. Thou art a Valik-
hilya.* Thou art the embodiment of him who has not fallen away from
Yoga, Thou art the embodiment of correctness of judgment of reasoning.
Thou art the beginning of the Yugas, thou art the middle of the Yugas
and thou art their end. Thou art Akhandala (Indra). Thou art the
two Prachina-garbha and Kausika. Thou art Purusthuta, thou
Rishis
art Puruhura, thou art the artificer of the universe. Thou hast the
Thy bodies are infinite;
universe for thy form. Thy motions are infinite-
thou art without end and without beginning, and without middle. Thy
middle is unmanifest. Thy end is unmanifest. Thou hast vows for
thy abode. Thou residest in the ocean. Thou hast thy home in Fame,
in Penances, in Self-restraint, in Prosperity, in Knowledge, in grand
Achievements, and in Everything belonging to the universe. Thou art
Vasudeva. Thou art the grantor of every wish, Thou art Hanuman
that bore Rama on his shoulders. Thou art the great Horse-sacrifice.
Thou takest thy share of offerings made in great sacrfiices.
1
Thou art
the grantor of boons, of happiness, of wealth. Thou art devoted to Hari.
Thou art Restraint of the senses. Thou art vows and observances. Thou
art mortifications, thou art severe mortifications, thou art very severe
2
mortifications. Thou art he who observes vows and religious and other
pious rites. Thou art freed from all errors. Thou art a Brahmacharin.
Thou tookest birth in the womb of Prisni. Thou art he from whom
have flowed all Vedic rites Thou art unborn. Thou pervadest
and acts.
all things. Thy eyes are on all things. Thou must not be apprehended
by the senses. Thou art not subject to deterioration- Thou art possess-
ed of great puissance- Thy body is inconceivably vast- Thou art holy,
thou art beyond the ken of logic or argument. Thou art unknowable.
Thou art the foremost of Causes. Thou art the Creator of all creatures
and thou art their destroyer. Thou art the possessor of vast powers of
illusion. Thou art called Chittrasikhandin. Thou art the giver of boons.
Thou art the taker of thy share of the sacrificial offerings. Thou hast
obtained the merit of all sacrifices. Thou art he who has been freed
from all doubts- Thou art omnipresent. Thou art of the from of a
Brahmana- Thou art fond of Brahmanas. Thou hast the universe for
thy form. Thy form is very vast. Thou art the greatest friend- Thou
art kind to all thy worshippers. Thou art the great deity of the
Brahmanas. I am thy devoted disciple. I am desirous of beholding thee.
' "
Salutations to thee that art of the form of Emancipation ;
unto the great God and adored Him. Unto him whose head was still
bent low in veneration, the first of all the deities, who is free from
deterioration, said the following words.
"
The Holy one The
great Rishis, Ekata, Dwita, and Trita,
said,
ever, were unable to have the fruition of their wishes. Nor can any one
have a sight of me save those persons that are devoted to me with their
1 By is meant a particular conjunction of heavenly bodies.
this word
This conjunction represented as having a peculiar form. T.
is
2 The word 'Upanaha' used here in the dual number, has puzzled
many persons. It is difficult to conceive why the great God should appear
with a pair of shoes in one of his bands. Probably, the 'Upanaha,' in
ancient times, wag a wooden sandal, and wbat tbe poet means to say is
that Narayana, appeared with all the requisites of a Brahmaobarin on hie
person. T,
8ANTI PABVA 501
whole hearts. As regards thee, thou art verily the foremost of all
persons devoted to me with all their souls. These are my bodies, the
best ones that I assume. These were born, O regenerate one, in the
house of Dharma. Do thou worship them always, and do thou perform
those rites that are laid down in the ordinances with respect to that
worship. O
Brahmana, do thou ask of me the boons thou desirest. I
am gratified with thee to-day, and I appear unto thee now in my univer-
sal form as freed from decay and deterioration.
obtaining a sight of thee, I regard that I have won without any delay
the fruits of my penances, O
God, of my self-restraint, and of all the
vows and observances that have gone through. This, indeed, is the
I
subsist upon any kind of food. They are, again, all Emancipate with ;
minds wholly concentrated upon Me, people should think of Me. Such
worshippers will never meet with any impediments. These men are all
crowned with ascetic success and are highly blessed. In ancient times
they became entirely devoted to me. They have been freed from the
attributes of Rajas and Tamas. Without doubt, they are competent
to enter me and become merged into my Self. He that cannot be seen
with the eye, touched with the sense of touch, smelt with the sense of
scent, and that is beyond the ken of the sense of taste. He whom the
three attributes of Sattwa, Rajas, and Tamas do not touch, who pervades
all things and is the one Witness of the universe, and who is described
as the Soul of the entire universe ; He who is not destroyed upon the
destruction of the bodies of all created things, who is unborn and un-
changeable and eternal, who is freed from all attributes, who is
indivisible and entire He who transcends the twice twelve topics of
;
Rajas and Tamas, are said to be the three (original) attributes. These
dwell and act in the bodies of all creatures. The Jiva-soul, called
552 MAHABHAKATA
Kshetrajna, enjoys and endorse the action of these three attributes. He,
however, transcends them and they cannot touch Him. Freed from
these attributes, He is again their enjoyer and endorser. Having
created them Himself, He is above them all. O celestial Rishi, the
1
Earth, which is the refuge of the universe, disappears (when the hour
for universal dissolution comes) into water, Water disappears into Light,
and Light into Wind, Wind disappears into Space, and Space into
Mind. Mind is a great creature, and it disappears into Unmanifest
Prakriti. Unmanifest Prakriti, O Brahmana, disappears into inactive
Purusha. There is nothing higher than Purusha which is Eternal. There
is nothing among mobile and immobile things in the universe that is
immutable, except Vasudeva, the eternal Purusha. Endued with great
puissance, Vasudeva is the Soul of all creatures. Earth, Wind, Space,
Water, and Light forming the fifth, are primal elements of great
puissance. together they form what is called the body.
Mingling
Possessed of subtileprowess and invisible to all eyes, O Brahmana, the
puissant Vasudeva then enter that combination of the five primal ele-
ments, called body. Such entrance is called his birth, and taking birth,
He causes the body to move about and act. Without a combination of
the five primal elements, no body can ever be formed. Without, again,
the entrance of Jiva into the body, the mind dwelling within it cannot
cause it to move and act. He that enters the body is possessed of great
puissance and is called Jiva. He is known also by other names, viz.,
Sesha and Sankarshana. He that takes his rise, from that Sankarshana,
by his own acts, Sanatkumara, and in whom all creatures merge when
the universal dissolution comes, is the Mind of all creatures and is
1
Jiva. From Sankarshana arises Praddyumna who is called 'He that is
born From Praddyumna is He who is Aniruddha. He is
as Mind.'
all pairs of opposite attributes and freed from all attachments. This, O
70
551 MAHABHARATA
none would ever violate the limits and boundaries he would assign (for
the observance of creatures) and, further, that he would be the giver
of boons unto persons that would (in sacrifices and by proper acts)
solicit him for them. I further assured him that he would be an object
of adoration with all the deities and Asuras, all the Rishis and Pitris,
and the diverse creatures forming the creation. I also gave him to
understand that I would always manifest myself for accomplishing the
business of the deities and that for that matter I would suffer myself to
3
be commanded by him even as a son by his sire. Granting these and
other highly agreeable boons unto Brahman of immeasurable energy in
consequence of my being gratified with him I (once more) adopted the
back the Earth with her belt of seas to her own position for the good ot
all creatures when she becomes submerged in water. I shall then slny
fitting the deities, slay Hiranyakasipu the son of Diti, who will be a
great destroyer of sacrifices. Unto Virochana (the son of Prahlada) will
be born a mighty son of the name of Vali. That great Asura will be
unslayable in the whole universe consisting of deities, Asuras and
Rakshasas. He will hurl Sakra from the sovereignty of the universe.
When after routing the Lord of Sachi, that Asura will take unto himself
the sovereignty of the three worlds, I shall take birth in Aditi's womb,
1This is a reference to the well-known description of Narayana as
'Savitrimandala-madhyavartih &c.' It is not the visible Sun whose aiso is
meant, but that pure fountain of effulgence which is inconceivable for its
dazzling brightness that is implied. T.
2 The tense used in the original is future. What is meant, however,
is that the great deity does these acts at the beginning of every Kalpa when
he recreates the Earth. All cycles or Kalpas are similar in respect of the
incidents that occur in them, T.
556 MAHABHA&AlA
mighty energy and will equal Sakra himself in prowess. All those apes,
regenerate one, will become my accomplishing the business
allies for
of the deities.I shall then slay the terrible lord of the Rakshasas, that
wretch of Pulastya's race, viz., the fierce Ravana, that thorn of all the
worlds, together with all his children and followers. Towards the close
of the Dwapara and the beginning of Kali ages, I shall again appear in
the world taking birth in the city of Mathura for the purpose of slaying
Kansa. There, after slaying innumerable Danavas that will be as thorns
in the side of the deities, I shall take up my residence in Ktisasthali at
the city of Dwaraka. While I shall slay the Asura
residing in that city
Naraka, the son of the Earth, him, that is, who will do an injury to
Aditi, as aLo some other Danavas of the names of Muru and Pitha.
Slaying also another foremost of Danavas, viz., the lord of Pragjyotisha,
1 shall transplant his delightful city furnished with diverse kinds of
wealth into Dwaraka. I then subjugate the two gods worshipped
shall
of all the deities, viz., Maheswara and Mahasena, who will become fond
of the Danava Vana and do him diverse good offices and who will exert
1
themselves vigorously for that worshipper of theirs. Vanquishing
next the son of the Danava Vali, viz., Vana, who will be endued with a
thousand arms, I shall next destroy all the inhabitants of the Danava
city called Saubha-
3
I shall next, O
foremost of Brahmanas, compass
the death of Kalayavana, a Danava who will be endued with great might
1 The
idea of Eternity without any conceivable beginning and con*
oeivable end was so thoroughly realised by the Hindu sages that the
ohiefdom of Heaven itself was to them the concern of a moment. Nothing
less than unchangeable felicity for all time was the object they pursued.
All other things and states being mutable, and only Brahman being immut-
able, what they sought was an identification with Brahma. Such identi-
fication with the Supreme Soul was the Emancipation they sought. No other
religion has ever been able to preach such a high ideal. The Hindu's concern
is with Eternity. He regards his existence here as having the duration of
but the millionth part of a moment. How to prevent re-birth and attain
to an identification with the Supreme Soul is the object of his pursuit. T.
2 E.P. Bingha has completely misunderstood the sense of Verse 113.
Bbishma does not certainly mean that Brahman was unacquainted with
the narrative. What Bhishma Bays is that it was not to JBrahman, but to
8ANTI PABVA 569
of Rishis, O king, of cleansed souls, that follow in his train. And Suryt,
the deity that imparts heat unto all worlds, repeated that narrative
unto those Beings also, of cleansed souls, that have been created (by
Brahman) for always journeying in the van of Surya.
1
The high-souled
Rishis that follow in Surya's train, O son, repeated that excellent narra-
tive unto the deities assembled on the breast of Meru. That best of
ascetics, viz., the regenerate Asita, then having heard the narrative from
the deities, repeated it unto the Pitris, O
king of kings. I heard it from
my sire Santanu, O son, who recited it to'me formerly.
Myself having
heard it from my sire, I have repeated it to thee, O Bharata. Deities
and Munis, who have heard this excellent old narrative, which is a
Purana all adore the Supreme Soul. This narrative, belonging to the
Rishis and thus handed down from one to another, should not, O king,
be communicated by thee to any one that is not a worshipper of Vasu-
deva. This narrative, O king, is really the essence of the hundreds of
other narratives that thou hast heard from me. In days of yore, O
monarch, the and the Asuras, uniting together, churned the
deities
Ocean and raised theAfrer the same manner, the Brahmanas,
Amrita.
uniting together in days of yore, churned all the scriptures and raised
this narrative which resembles nectar. He who frequently reads this
narrative, and he who frequently listents to it, with concentrated
attention, in a retired spot, and filled with devotion, succeeds in becom-
ing a denizen, possessed of lunar complexion, of the spacious island
known by theWhite Island. Without doubt, such a man
name of
worship that foremost of all Beings. He is the father and the mother of
all creatures, and He is an object of reverence with the entire universe.
Let the illustrious and Eternal God of the Brahmanas, viz., Janarddana
of high intelligence, be gratified with thee,
i<
O Yudhishthira of mighty
__ !'
SECTION CCCXLI
Saunka How is that illustrious god, viz., the puissant Nara-
said,
yana, who is
fully conversant with the Vedas and their branches, at
once the doer and the enjoyer of sacrifices ? Endued with foigiveness,
he has adopted, again, the religion of Nivritti (abstention). Indeed, it
is that holy and puissant one who has himself ordained the duties of
Nivritti. Why then has he made many of the deities the takers of shares
in sacrifices which, of course, are all due to the disposition of Pravritti ?
Why created some with a contrary disposition, for they
has he again
follow the ordinances of the religion of abstention ? Do thou Suta, O
dispel this doubt of ours. This doubt seems to be eternal and is con-
8ANTI PABVA 561
nccted with a great mystery. Thou hast heard all discourses on Narayana,
discourses that are consistent with the (other) scriptures. 1
Suti said, O excellent Saunaka, I shall recite to thee what
Vaisampayana, when question-
the disciple of the intelligent Vyasa, said
ed on these very topics by king Janamejaya. Having heard the dis-
course on the glory of Narayana who is the Soul of all embodied crea-
tures, Janamejaya, endued with great intelligence and wisdom,
questioned Vaisampayana on these very subjects.
Janamejaya said, "The whole world of Beings, with Brahma, the
deities, the Asuras and human beings, are seen to be deeply attached to
actions which have been said to be productive of prosperity. Emancipa-
tion has, Oregenerate one, been said by thee to be the highest felicity
and to consist of the cessation of existence. They who, being divested
of both merit and demerit, become emancipate, succeed, we hear, in
entering the great God of a thousand rays. It seems to be, O Brahmana,
that the eternal religion of Emancipation is exceedingly difficult of
observance. Turning away from it, all the deities have become enjoyers
of the libations of clarified butter poured with mantras on sacrificial fires
71
562 MAHABHABATA
some discourses of old on this topic. Great is my curiosity to listen to
thee. For what reason, O regenerate one, have the deities been said
to be takers shares of sacrificial offerings presented
of their respective
to them with the aid of mantras in sacrifices of diverse kinds ? Why
again are the denizens of heaven adored in sacrifices ? And, O best of
regenerate persons, to whom do they, that take their shares of offerings
in sacrifices performed to their honour, themselves make offerings when
they perform great sacrifices ?"
Vaisampayana said, "The question thou has asked me, O ruler of
men, relates to a deep mystery. No man that has not undergone
penances, and that is not acquainted with the Puranas, can speedily
answer it. I shall, however, answer thee by reciting to thee what my pre-
ceptor the Island-born Krishna, otherwise called Vyasa, the great Rishi
who has classified the Vedas, had said unto us on a former occasion when
questioned by Sumanta, and Jaimini, and Paila of firm Vows, and
us.
myself numbering the fourth, and Suka forming the fifth, were dis-
ciples of the illustrious Vyasa. We, numbering five in all, endued with
self-restraint and purity of observances, had completely subjugated
wrath and controlled our senses. Our preceptor used to teach us the
Vedas, having the Mahabharata for their fifth. Once on a time, while
we were engaged in studying the Vedas on the breast of that foremost
of mountains, tnz.,the delightfulMeru, inhabited by Siddhas and Chara-
nas, this very doubt arose in our minds that has been expressed by thee
today. We, therefore, questioned our preceptor about it. I heard the
answer that our preceptor made. I shall now recite that answer to thee,
O Bharata. Hearing these words that were addressed to him by his dis-
ciples, that di^peller of all kinds of darkness represented by ignorance,
viz., the blessed V^asa, the son of Parasara, said these words I have
:
all that occurred in the beginning of the Kalpa. He whom both the
Sankhyas and those conversant with Yoga call by the name of Para-
shores of the Ocean of milk, desirous of doing good to the three worlds.
Arrived there, they began to practise those austere penances that are
declared by Brahman in the Vedas. Those austerest of penances are
known by the name of Mahaniyama (the foremost vows and obser-
1 That is, the attributes of vision to Light, taste to Water, sound to
Space, touch to Wind, and smell to Earth. T.
564 MAHABHABATA
vances). They stood there with mind fixed, immovable as posts of wood,
and with eyes upturned and arms raised upwards. For a thousand
celestial years they were engaged in those severe penances. At the
conclusion of that period they heard these sweet words in harmony with
the Vedas and their branches.
Ye
'
'The blessed and holy one said, deities and Rishis possessed
of wealth of asceticism, with Brahman in
your company, after according
you all welcome, I say unto you these words. I know what is in your
hearts. Verily, the thoughts that engage you are for the good of the
three worlds. I shall increase your energy and strength investing the
same with Pravritti (prediliction for acts). Ye gods, \vell have you
undergone these penances from desire of adoring me. Ye foremost of
Beings, enjoy now the excellent fruits of austerities which ye have gone
through. This Brahman is the Lord of all the worlds. Endued with
puissance, he is the Grandsire of all creatures. Ye also are foremost of
deities. Do ye all, with concentrated minds perform sacrifices for my
glory. In the sacrifices which you will perform, do ye always give me a
portion of the sacrificial offerings. I shall then, ye lords of creation,
assign to each of you your respective jurisdictions and ordain what will
' '
be Emancipation whence there is no return, but such reward (as the felicity
of heaven) whence there will be a return for each of the receivers. T.
8ANTI PABVA 665
1 'Taking their rise from the fruits of Pravritti' implies 'having their
origin in their desire for such fruits as appertain to the religion of Pravritti
or acts.' T,
663 MAHABHAEATA
Prakriti is he called Kshetrajna. That Kshetrajna is myself.
The path of those that are wedded Karma emerging out of
to
Ahankara is fraught with return, One cannot, by that path,
reach the spot whence there is no return. Different creatures
have been created with different ends. Some are intended for the path
of Pravritti and some for that of Nivritti. According to the path that
a creature follows is the reward that he enjoys. This Brahman is the
master of all the worlds. Endued with puissance it is he that creates
the universe.
1
He
your mother and father, and he is your grandfather.
is
At iny command, he will be the giver of boons unto all creatures. His
son Rudra, who has sprung from his brow at his command, will, endued
with puissance, uphold all created beings. Go ye to your respective
jurisdict ions, and seek, according to the ordinances, the good of the worlds.
Let all the scriptural acts flow in all the worlds. Let there be no delay
in this. Ye foremost of celestials, do ye ordain the acts of all creatures
and the ends that they are to attain therefor. Do ye appoint also
the limits of the periods for which all creatures are to live. This present
epoch that has been set to run is the foremost of all epochs and should
be known by the name of Krita. In this Yuga living creatures should
not be slain in the sacrifices that may be performed. It should be as
I ordain and let it not be otherwise. In this age, ye celestials, Righteous-
2
ness will flourish in its entirety. After this age will come the epoch
called Treta. The Vedas, in that Yuga, will lose one quarter. Only
three of them will exist. In the sacrifice that will be performed in that
age, animals, after dedication with the aid of sacred mantras, will be
slain. As regards Righteousness again, it will lose one quarter ; only
three quarters thereof will flourish. On the expiration of the Treta
will come the mixed Yuga known by the name
Dwapara. In that of
Yuga, Righteousness will lose two quarters and only two quarters thereof
will flourish. Upon the expiration of Dwapara the Yuga that will set in
will be called Kali yuga which will come under the influence of Tisya
constellation. Righteousness will lose full three quarters. Only a
quarter thereof will exist in all places.
'When the great God said these words, the deities and the
'
celestial Rishis addressed him and said, If only a fourth part of Right-
eousness is to exist in that age in every place, tell us holy one, whither O
shall we then go and what shall we do !
Ye foremost
'
great Deity embraced Brahman and then told him these words.
1
The Do thou, O Brahman, duly think of the
holy one said,
courses of actswhich creatures are to follow. Thou art the great
ordainer of all created Beings. Thou art the Master and the lord of
the universe. Placing this burthen on thee I shall soon be free from
anxiety. At such times, however, when it will be difficult for thee to
accomplish the purposes of the deities I shall then appear in incarnate
forms according to my self-knowledge. Having said these words, that
grand form with the equine head disappeared then and there. Having
received his command, Brahman too proceeded quickly to his own
region. It is for this, O
blessed one, that the eternal Deity, with
the lotus in his navel, became the acceptor of the first share
offered in sacrifices and hence it is that He came to be called as the
eternal all Sacrifices.
upholder of He himself adopted the religion
of Nivritti, the end after which those creatures strive that are desirous
of indestructible fruits. He ordained at the same time the religion of
Pravritri for others, with the view to giving variety to the universe.
He is the beginning, He is the middle, and He is the end of all created
Beings. He is their Creator and He is their one object of meditation.
He is the actor and He is the act. Having withdrawn the univeise into
Himself at the end of the Yuga, He goes to sleep, and awakeing at the
commencement of another Yuga, He once more creates the universe.
Do you all bow unto that illustrious one who is possessed of high soul and
who transcends the three attributes, who is unborn, whose form is the
universe, and who is the abode or refuge of all the denizens of heaven.
568 MAHABHABATA
Do you bow unto Him who
is the Supreme Lord of all creatures, who
is the Lord of the Rudras,who is the Lord of the Adityas, and of the
Vasus as well. Do you bow unto Him who is the Lord of the Aswins,
and the Lord of the Maruts, who is the Lord of all the Sacrifices
ordained in the Vedas, and the Lord of the Vedangas. Bow unto Him
who always resides in the Ocean, and who is called Hari, and whose hair
is like the blades of the Munja grass. Bow unto Him who is Peace and
Tranquility, and who imparts the religion of Moksha unto all creatures.
Bow unto Him who is the Lord of Penances, of all kinds of energy,
and of Fame, who is ever the Lord of Speech and the Lord of all the
Rivers also. Bow unto Him who is called Kaparddin (Rudra), who is the
Great Boar, who is the Unicorn, and who is possessed of great intelli-
gence who is the Sun, who assumed the well-known form with the
:
SECTION CCCXLII
Janamejaya said, 'O holy one, it behoveth thee to tell me the
significance of those diverse names uttering which the great Rishi
Vyasa
with his disciples hymned the praises of the illustrious slayer of Madhu.
I am desirous of hearing those names of Hari, that Supreme Lord of all
creatures. Indeed, by listening to those names, I shall be sanctified and
cleansed even like the bright autumnal moon !"
"Arjuna said, 'O holy one, O Supreme ordainer of the Past and
the Future, O Creator of all Beings, O immutable one, O Refuge of all
the worlds, O Lord of the universe, O dispeller of the fears of all per-
sons, I desire to hear from thee in detail, O
Kesava, the significance of
all those names of thine, O God, which have been mentioned by the
great Rishis in the Vedas and the Puranas in conqseuence of diverse acts
of thine. None else than thee, O Lord, is competent to explain the
Atharvans and the Samans, in the Puranas and the Upanishads, as als.i
on Astrology, O Arjuna, in theSankhya scriptures, in the
in the treatises
Yoga scriptures, and in the treatises also on the Science of Life, many
are the names that have been mentioned by the great Rishis. Some of
those names are derivable from my attributes and some of them relate
to my acts. Do thou hear, with concentrated attention, O sinless one,
what the import is of each of those names (in particular) that have
reference to my acts. I shall recite them to you. It is said that in days
of yore you were half my body. Salutations unto Him of great glory,
72
570 MAHABHABATA
Him, viz., that is the Supreme Soul of all embodied creatures. 1 Saluta-
tions unto Narayana, unto Him that is identifiable with the universe,
unto Him that transcends the three (primal) attributes (of Sattwa,
Rajas, and Tamas), unto Him that is, again, the Soul of those attributes.
From His grace hath arisen Brahman and from His wrath hath arisen
Rudra. He is the source whence have sprung all mobile and immobile
creatures. O foremosf of all persons endued with Sattwa, the attribute
3
of Sattwa consists of the eight and ten qualities. That attribute is
Supreme Nature having for her soul the Sky and Earth and succeeding
by her creative forces in upholding the universe.That Nature is
identical with the fruit of all acts (in the form of the diverse regions of
felicity to which creatures attain through their acts). She is also the
pure Chit. She is immortal, and invincible, and is called the Soul of
the universe. From her flows all the modifications of both Creation
and Destruction. (She is identical with my Prakriti or Nature). Divest-
ed of sex, She or He is the penances that people undergo. He is both
the sacrifice that is performed and the sacrificer that performs the
sacrifice. He is the ancient and the infinite Purusha. He is otherwise
called Aniruddha and is the source of the Creation and the Destruction
of the universe. When Brahma's night wore off, through the grace of
that Being of immeasurable energy, a lotus appearance first, O made its
thou of eyes like lotus petals. Within that lotus was born Brahma,
springing from Aniruddha's grace. Towards the evening of Brahma's
day, Aniruddha became filled with wrath, and as a consequence of this,
there sprang from his forehead a son called Rudra vested with the power
of destroying everything (when the hour for destruction comes). These
two, vii't Brahma and Rudra, are the foremost of all the deities, having
sprung respectively from the Propitiousness and the Wrath (of Aniru-
ddha). Acting according to Aniruddha's direction, these two deities create
and destroy. Although capable of granting boons unto all creatures,
they are, however, in the matter of the concerns to which they attend
(viz-, Creation and Destruction), merely instruments in the hands of
Aniruddha. Aniruddha that does everything, making Brahma and
(It is
Rudra should be known to have always Narayana for his Soul. If that
deity of deities, viz., Maheswara, be worshipped, then O Partha, is the
puissant Narayana also worshipped. I am the Soul, O son of Pandu, of
all the worlds, of all the universe. Rudra, again, is my Soul. It is for
this that I always adore him. If I do not adore the auspicious and boon-
giving Isana nobody would then adore my own self. The ordinances I
puissant Rudra, for obtaining the boon of a son. In adoring Rudra thus
I adored my own self. Vishnu never bows his head unto any deity
except his own self. It is for this reason that I adore Rudra, (Rudra
being, as I have already told thee, my own self). All the deities, includ-
ing Brahma and Indra and and the great Rishis, adore
the deities
us have assumed human bodies only for the purpose of lightening the
burthen of the Earth. I am fully cognisant of self-knowledge. I know
who I am and whence I am, O Bharata. I know the religion of Nivritti,
and all that contributes to tha prosperity of creatures.
Eternal as I am,
1 am the one sole men. The waters have been called by
Refuge of all
the name of Nara, for they sprang from Him called Nara. And since the
waters in former times, were my refuge, I am, therefore, called by the
name of Narayana. Assuming the form of the Sun I cover the universe
with my rays. And because I am the home of all creatures, therefore,
am I called by the name of Vasudeva. I am the end of all creatures
and their sire* O Bharata. I pervade the entire firmament on high and
the Earth, O Partha, and my splendour transcends every other splend-
ourt I am He, O Bharata, whom all creatures wish to attain to at the
time of death. And because I pervade all the universe, I have come to
be called by the name of Vishnu. Desirous of attaining to success
through restraint of their senses, people seek to attain to me who am
heaven and Earth and the firmament between the two. For this am I
called by the name of Damodara. The word Prisni includes food, the
Vedas, water, and nectar. in my stomach. Hence
These four are always
am I called by the name of The Rishis have said that
Prisnigarbha.
once on a time when the Rishi Trita was thrown into a well by Ekata
and Dwiti, the distressed Trita invoked me, saying, O Prisnigarbha, do
thou rescue the fallen Trita That foremost of Rishis. viz., Trita, the
!
Rishis, the child of Utathya was born blind, and blind he remained for
a long time. It was for this reason that, that the Rishi, in days of yore,
8ANTI PABVA 673
of these two beings endued with natures leading to the unification that
they are said to be deserving of each other and upholders of the uni-
'
verse.'
SECTION CCCXLIII
"Arjuna said, 'How did Agni and Shoma, in days of yore, attain
to uniformity in respect of their original nature ? This doubt has arisen
in my thou dispel it, O slayer of Madhu I'
mind. Do
"The highly and holy one said, 'I shall recite to thee, O son of
Pandu, an ancient story of incidents originating from my own energy.
Do thou listen to it with rapt attention ! When four thousand Yugas
according to the measure of the celestials elapse, the dissolution of the
universe comes' The Manifest disappears into the Unmanifest. All
creatures, mobile and immobile, meet with destruction. Light, Earth,
Wind, all disappear. Darkness spreads over the universe which becomes
one infinite expanse of water. When that infinite waste of water only
exists like Brahma without second, it is neither day nor night. Neither
aught nor naught exists ; neither manifest nor unmanifest. Then only
undifferentiated Brahman existed. When such is the condition of the
universe, the foremost of Beings, viz., springs from Tamas, the eternal
and immutable Hari that is the combination of the attributes (of omni-
number). And since they are, as it were, the 'kesa or hair of Narayana,
therefore is he called 'Hrishikesa.' All these etymologies are very fanciful.
Elsewhere the word 'Hrishikesa' is explained as the 'Isa' or lord of 'Hrishika
or the senses. T.
574 MAHABHARATA
potence and the rest) belonging to Narayana, that is in-destructible and
immortal, that is without senses, that is inconceivable and unborn, that
is Truth's self fraught with compassion, that is endued with the form of
existence which the rays of the gem called Chintamani have, that causes
diverse kinds of inclinations to flow in diverse directions, that is
divested of the principles of hostility and deterioration and mortality
and decay, that is formless and all-pervading, and that is endued with
the principle of universal Creation and of Eternity without beginning,
middle, or end. There is authority for this assertion. The Sruti
declares, Day was not. Night was not. Aught was not. Naught was
1
not. In the beginning there was only Tarnas in the form of the uni-
verse, and she is the night of Narayana of universal form. Even this
is the meaning of the word Tamas. From that Purusha (called Hari),
thus born of Tamas and having Brahman for his parent, started into
existence the Being called Brahman. Brahman, desiring to create crea-
tures, caused Agni and Shoma to spring from his own eyes. Afterwards
when came to be created, the created persons came out in
creatures
their due order as Brahmanas and Kshatriyas. He who started into life
as Shoma was none else than Brahma and they that were born as;
a blazing fire (for gratifying the deities). I say that having ordained
things in comprising this way, the creation of creatures was accomplish-
ed by Brahma. Having established all created Beings in their respective
positions, he upholds the three worlds. There occurs a declaration to
the same effect in Thou, O Agni, art the
the Mantras of the Srutis.
Hotri and the benefactor of the universe. Thou art the
in sacrifices,
benefactor of the deities, of men, and of all the worlds- There is (other)
authority also for this. Thou art, O Agni, the Hotri of the universe
and of sacrifices. Thou art the source through which the deities and
men do good to the universe. Agni is truly the Hotri and the per-
former of sacrifices. Agni is again the Brahma of the sacrifice. No
libations can be poured into sacrificial fire without uttering mantras ;
ship of the deities and men and the Rishis is accomplished by the
poured with mantras. Hence,
libations O
Agni, thou hast been regarded
Hotri in sacrifices. 1
as the Thou art, again, all the other mantras that
have been declared in respect of the Homa rites of men. For the
Brahmanas the duty is ordained of officiating for others in the sacrifices
they perform. The two other orders, viz., Kshatrasand Vaisyas, that are
included within the regenerate or twice-born class, have not the same
duty prescribed for them. Hence, Brahmanas are like Agni, who uphold
sacrifices. The sacrifices (which the Brahmanas perform) strengthen
the deities. Strengthened in this way, the deities fructify the Earth
(and thereby support all living creatures). But the result that may be
achieved by the foremost of sacrifices may as well be accomplished
through the mouth of the Brahmanas. That learned person who offers
food into the mouth of a Brahmana is said to pour libations into the
sacred fire for gratifying the deities. In this way the Brahmanas have
come to be regarded They that are possessed of learning adore
as Agni.
making the twin Aswins sharers of the sacrificial offerings, Indra object-
ed. Upon Chyavana insisting, Indra sought to hurl his thunderbolt at
him. The Rishi paralysed Indra's arms. Incensed at the destruction of
by Rudra, Daksha once more set himself to the practice of
his sacrifice
ban. What is said in this verse is that in such countries the blesssings of
peace are wanting. The inhabitants are borne on vehicles drawn by oxen
or steeds. T.
In consequence of this third eye on Kudra's forehead, he came to be
1
1
called by the name of 'Virupaksha' or the 'ugly or fierce-eyed. T.
2 A Manwantarah consists of about 72 'Chaturyugas.' i.e., 283 yugas
according to the measurement of the celestials. The present yuga is called
the Vaivaswat Manwantarab, i.e the period connected with Manu the son
,
boon from her, saying, The son Viswarupa by Tashtri, otherwise call-
ed Trisiras, is now the priest of the deities. While he gives unto the
he gives us our shares
deities their shares of sacrificial offerings publicly,
of the same privately. In consequence of this, the deities are being
aggrandised, and we are being weakened. It behoveth thee, therefore,
to prevail upon him that he may take up our cause. Thus addressed by
them, the mother of Viswarupa repaired to her son who was then stay-
ing in the Nandana woods (of Indra) and said unto him, How is it, O
son, that thou art engaged in aggrandising the cause of thy foes and
weakening that of thy maternal uncles ? It behoveth thee not to act in
this way. Viswarupa, thus solicited by his mother, thought that he
should not disobey her words, and as the consequence of that reflection
he went over to the side of Hiranyakasipu, after having paid proper
respects to his mother. King Hiranyakasipu! upon the arrival of
Trisiras, dismissed his old Hotri, viz., Vasishtha, the son of Brahma, and
appointed Trisiras to that office. Incensed at this, Vasishtha cursed
Hiranyakasipu, saying, Since thou dismissest me and
appointest another
person as thy Hotri, this sacrifice of thine shall not
be completed, and
some Being the like of whom has not existed before will slay thee 1 In
consequence of this curse, Hiranyakasipu was slain by Vishnu in the
form of a man-lion. Viswarupa, having adopted the side of his maternal
relations,employed himself in severe austerities for aggrandsing them.
Impelled by the desire of causing him to swerve from his vows, Indra
despatched to him many beautiful Apsaras. Beholding those celestial
nymphs of transendent beauty, the heart of Viswarupa became agitated.
Within a very short time he became exceedingly attached to them.
Understanding that he had become attached to them, the celestial
nymphs said unto him one day, We shall not tarry here any longer.
In fact, we shall return to that place whence we came. Unto them that
said so, the son of Tashtri replied, Where will you go ? Stay with me.
I shall do you good Hearing him say so, the Apsaras rejoined, We
73
578 MABABHABATA
are celestial nymphs called Apsaras. We chose in days of old the
illustrious and boon-giving Indra of great puissance, Viswarupa then
said unto them. This very day I shall so ordain that all the deities with
Indra at their head shall cease to be. Saying this, Trisiras began to
recite mentally certain sacred Mantras of great efficacy. By virtue of
those Mantras he began to increase in energy. With one of his mouths
poured on their sacred fires with due rites. With a second mouth he
began to eat all food (that was offered in sacrifices). With his third
mouth he began to drink up the energy of all the deities with Indra at
their head. Beholding him swelling with energy in every part of his
body that was strengthened by the Soma he was drinking, all the deities,
then, with Indra in their company, proceeded to the Grandsire Brahma.
Arrived at his presence, they addressed him and said, All the Soma
that duly offered in the sacrifices performed everywhere is being drink
is
by Viswarupa. We
no longer obtain our shares. The Asuras are being
aggrandised, while we are being weakened. It behoveth thee, there-
fore, to ordain what is for our good. After the deities ceased, the
Grandsire replied, The great Rishi Dadhichi of Bhrigu's race is now
engaged in performing severe austerities- Go, ye deities, unto him and
solicit a boon from him. Do ye so arrange that he may cast off his
body. With his bones let a new weapon be created
called the Thunder-
bolt. Thus instructed by the Gtandsire, the deities proceeded to that
place where the holy Rishi Dadhichi was engaged in his austerities. The
head addressed the sage, saying, O holy one,
deities with Indra at their
your austerities, we
hope, are being well performed and uninterrupted.
Unto them the sage Dadhichi said, Welcome to all of you. Tell me
what I should do for you. I shall certainly do what you will say. They
then told him, It behoveth thee to cast
thy body for benefiting all
off
the worlds. Thus solicited, the sage Dadhichi, who was a great Yogin
and who regarded happiness and misery in the same light, without being
at all cheerless, concentrated his Soul by his Yoga power and cast off
his body. When his Soul left its temporary tenement of clay, Dhatri,
me. Unto him Sachi replied, saying, Thou art, by nature, wedded to
righteousness of behaviour. Thou belongest, again, to the race of Shoma.
It behoveth thee not to assail another person's wife. Nahusha, thus
addressed by her, said, The position of Indra is now being occupied by
me. I deserve to enjoy the dominions and all the precious possessions
of Indra. In desiring to enjoy thee there can be no sin. Thou wert
Indra's and. therefore, should be mine. Sachi then said unto him, I
am observing a vow that has not yet been completed. After performing
the final ablutions I shall come to thee within a few days. Extracting
this promise from Indra's spouse, Nahusha left her presence. Mean-
while Sachi, afflicted with pain and grief, anxious to find her lord and
assailed by her fear of Nahusha proceeded to Vrihaspati (the chief
art Rita Thus addressed, the goddess Upasruti took her to the lake
Manasa. Arrived there, she pointed out to Sachi her lord Indra residing
within the fibres of a lotus stalk. Beholding his spouse pale and ema-
ciated, Indra became exceedingly anxious. And the lord of heaven said
unto himself, Alas, great is the sorrow that has overtaken me. I have
fallen off from the position that is mine. This my spouse, afflicted with
grief on my account, finds out my lost self and comes to me here-
Having reflected in this strain, Indra addressed his dear spouse and said,
In what condition art thou now ? She answered him, Nahusha
invites make me his wife- I have obtained a respite from him,
me to
having fixed the time when I am to go to him. Unto her Indra then
said, Go and say unto Nahusha^ that he should come to thee on a
vehicle never used before, viz., one unto which some Rishis should be
harnessed, and arriving at thine in that state he should wed thee. Indra
has many kinds of vehicles that are all beautiful and charming. All
these have borne thee. Nahusha, however, should come on such a
vehicle that Indra himself had not possessd. Thus counselled by her
lord, Sachi left that spot with a joyous heart. Indra also once more
entered the Bbres of that lotus-stalk. Beholding the Queen of Indra
come back to heaven, Nahusha addressed her saying. The time thou
hadst fixed is over. Unto him Sachi said what Indra had directed her
to say.Harnessing a number of great Rishis unto the vehicle he rode,
Nahusha set out from his place for coming to where Sachi was living.
The foremost of Rishis, viz., Agastya, born within a jar, of the vital
seed of Maitravaruna, beheld those foremost of Rishis insulted by
Nahusha in that way. Him Nahusha struck with his foot. Unto him,
Agastya said, thou hast betaken thyself to a highly impro-
Wretch, as
per act, do thou fall down on the Earth. Be transformed into a snake
and do thou continue to live in that form as long as the Earth and her
hills As soon as these words were uttered by the great Rishi,
continue.
Nahusha down
fell from that vehicle. The three worlds once more
became masterless. The deities and the Rishis then united together and
proceeded to where Vishnu was and appealed to him for bringing about
the restoration of Indra. Approaching him, they said, holy one, it O
behoveth thee to rescue Indra who is overwhelmed by the sin of
Brahmanicide. The boon-giving Vishnu replied unto them, saying, Let
SANTI PABVA 581
tuting a black antelope for a good steed every way fit to be offered up
in sacrifice. Causing Indra, the lord of the Maruts, to ride upon that
very steed (which was saved from slaughter) Vrihaspati led him to his
own place. The lord of heaven was then adored with hymns by all the
deities and the He continued to rule in heaven, cleansed of the
Rishis.
sin of Brahmanicide which was divided into four portions and ordained
to reside in woman, fire, trees, and kine. It was thus that Indra,
strenghthened by the energy of a Brahmana, succeeded in slaying his foe
(and when, as the result of that act of his, he had been overpowered
by sin, it was the energy of another Brahmana that rescued him). It
prayers by the side of the celestial Ganga, one of the three feet of Vishnu,
when he assumed his three-footed form, reached that spot 1 Beholding .
1 The river Ganga has three currents. One flows through heaven :
one is visible on the Earth, and a third flows through the nether regions.
Persons of the regenerate classes, when saying their morning, midday, or
evening prayers, have to touch water often. What is meant, therefore, by
'Bharadwaja touching the water' is that Bharadwaja was saying his prayers.
Vishnu assumed his three footed form for beguiling Vali of the sovereignty
of the universe. With one foot he covered the Earth, with another he
covered the firmament. There was no space left for placing his third foot
upon T.
2 The 'Sreevatsa' is a beautiful whirl on Vishnu's bosom. T.
682 MAHABHABATA
austere vow he had completed, cursed her, saying that as Aditi had
refused him alms she would have a pain in her womb when Vivaswat,
in his second birth in the womb of Aditi, would be born in the form of
an egg. Aditi reminded Vivaswat at that time of the curse of Vudha,
and it is for that reason that Vivaswat, the deity who is adorned in
upon Shoma. Although all the seven and twenty that were called
Nakshatras and bestowed upon Shoma were equal in respect of beauty
and accomplishments, yet Shoma became more attached to one, viz.,
Rohini, than the rest. The rest of his spouses, filled with jealousy,
leaving him, repaired to their sire and informed him of this conduct of
their husband, saying, O holy one, although all of us are equal in point
of beauty, yet our husbind Shoma is exclusively attached to our sister
Rohini. Incensed at this representation of his daughters, the celestial
Rishi Daksha cursed Shoma, saying, that thenceforth the disease phthisis
should assail his son-in-law and dwell in him. Through this curse of
Daksha, phthisis assailed the puissant Shoma and entered into his body.
Assailed by phthisis in this way, Shoma came to Daksha. The latter
addressed him, saying, I have cursed thee because of thy unequal
behaviour towards thy wives. The Rishi then said unto Shoma, Thou
art being reduced by the disease phthisis that has assailed thee. There
is a sacred water called Hiranyasarah in the Western ocean.
Repairing
to that sacred water, do thou bathe there Counselled by the Rishi,
Shoma proceeded thither. Arrived at Hiranyasarah, Soma bathed in
that sacred water. Performing his oblations, he cleansed himself from
his sin. And because that sacred water was illumined (abhasira) by
Shoma, therefore w^s it from that day called by the name of Prabhasa.
In consequence, however, of the curse denounced upon him in days of
old by Daksha, Shoraa, to this day, begins to wane from the night of the
full moon till his total disappearance on the night of the new moon
whence he once more begins to wax till the night of full moon. The
brightness also of the lunar disc from that time received a stain, for the
body of Shoma, since then, has come to present certain dark spots. In
fact, the splendid disc of the moon has, from that day, come to exhibit
austerities he was undergoing, and living as he did upon air alone to the
BANTI PABVA 533
Surya and Chandramas are the eyes of Narayana. The rays of Surya
constitute my eyes. Each of them, viz., the Sun and the Moon, invigo-
rate and warm the universe respectively. And because of the Sun and
proportions which roves through the seas. Blazing fires constantly issue
from its mouth and these drink up the sea-water. It always makes a roar-
ing noise. It is called Vadava-mukha. The fire issuing from it is called
Vadavanala. The waters of the Ocean are like clarified butter. The Equine-
head drinks them up as the sacrificial fire drinks the libations of clarified
butter poured upon it. The origin of the Vadava fire is sometimes ascribed
to the wrath of Urva, a Kishi of the race of Jamadagni. Hence it is some-
times called Aurvya-fire. T.
584 MAHABHARATA
the Moon thus warming and invigorating the universe, they have come
to be regarded as the Harsha (joy) of the universe. It is in consequence
of these acts of Agni and Shoma that uphold the universe that I have
come to be called by the name of Hrishikesa, O son of Pandu. Indeed,
I am the boon-giving Isana, the Creator of the universe. 1 Through
virtue of the Mantras with which libations of clarified butter are poured
on the sacred fire, I take and appropriate the (principal) share of the
offerings made in sacrifices. My complexion also is of that foremost of
gems called Harit. It is for these reasons that I am called by the name
of Hari. I am
the highest abode of all creatures and am regarded by
persons conversant with the scriptures to be identical with Truth or
Nectar. I am, for this reason, called by learned Brahmanas by the
name Ritadhama (abode of Truth or Nectar). When in days of yore
of
the Earth became submerged in the waters and lost to the view, I found
her out and raised her from the depths of the Ocean. For this reason
the deities adore me by the name of Govinda. Sipivishta is another
name of mine. The word Si pi indicates a person that has no hair on
his body. He who pervades all things in the form of Sipi is known by
the name of Sipivishta, The Rishi Yaksha, with tranquil soul, in many
a sacrifice invoked me by the name Sipivishta. It is for this reason that
I came to bear this secret name. Yaksha of great intelligence, having
adored me by the name Sipivishta, succeeded in restoring the Niruktas
which had disappeared from the surface of the Earth and sunk into
nether regions. I was never born. I never take birth. Nor shall I ever
be born. I am the Kshetrajna of all creatures. Hence am I called by
8
the name of
Aja (unborn). I have never uttered anything base or
anything that is obscene. The divine Saraswati who is Truth's self, who
is the daughter of Brahma and is otherwise called by the name of Rita,
represents my speech and always dwells in my tongue. The existent
and the non-existent have been merged by me in my Soul. The Rishis
dwelling in Pushkara, which is regarded as the abode of Brahman,
called me by the name of Truth. I have never swerved from the attri-
bute of Sattwa, and know that the attribute of Sattwa has flowed from
me. In this birth also of mine, O Dhananjaya, my ancient attribute of
Sattwa has not left me, so that in even this life, establishing myself on
Sattwa, I set myself to acts without ever wishing for their fruits.
Cleansed of all sins as I am through the attribute of Sattwa, which is
my I can be
nature, beheld by the aid of that knowledge only which
arisesfrom adoption of the attribute of Sattwa. I am reckoned also
among those that are wedded to that attribute. For these reasons am I
known by the name of Sattwara. 1 I till the Earth, assuming the form
of a large plough-share of black iron. And because my complexion is
Earth with Water, Sp;ice with Mind, and Wind with Light. Therefore
am I called Vaikuntha-
2
The cessation of separate conscious existence
by indentification with Supreme Brahman is the highest attribute or
condition for a living agent to attain. And since I have never swerved
from that attribute or condition, I am, therefore, called by the name
3
of Achyuta. The Earth and the Firmament are known to extend in
all directions. And because I uphold them both, therefore am I called
by the name of Adhokshaja. Persons conversant with the Veclas and
employed in interpreting the words used in those scriptures adore me in
sacrifices by calling upon me by the same name. In days of yore, the
great Rishis, while engaged in practising severe austerities said, No
one else in the universe than the puissant Narayana, capable of being
is
for this- reason that Brahmanas conversant with the Vedas and possess-
4
ed of concentrated souls call me by the name of Ghritarchis. There
are three well-known constituent elements of the body. They have their
origin in action, and are called Bile, Phlegm, and Wind. The body is
called a union of these three. All living creatures are upheld by these
three,and when these three beco ue weakened, living creatures also
become weakened. It is for this reason that all persons conversant
with the scriptures bearing on the science of Life call me by the name
1 The race in which Krishna took birth was known by the name of
Sattwata. All these etymologies are, of course, exoeelingly fansiful. Not
that the etymologies do not corre.-pond with the rules of Sanskrit Grammar,
but that they are not accepted by lexicographers. The fact is that each root
in Sanskrit has a variety o meanings T.
2 This Verse refers to 'Panchikarana.' The fact is, Earth, Water,
Light, Wind and Space are the five primal elements. Eioh of these is
divided into five portions and the portions so arrived at are then united or
mingled together forming the different substances of the universe, the pro-
portions in which they are mingled being unequal. T.
3 'Aohyuta* has been variously rendered into English. Its true sense
is here explained. 'Unswerving' is the meaning. He who never swerves
(from his highest nature or Brahma) is^chyuta. Hence, ordinarily, immut-
able or undeterioratiug is the rendering that I have adopted T.
4 Clarified butter is the great sustainer of the universe, for the
libations poured on the sacrificial fire uphold the deities, and the deities,
thus upheld, pour rain which causes crops and other food to grow, upon
which, of course, the universe of living creatures lives, T.
74
536 MAHABHABATA
of Tridhatu. The holy Dharma is known among all creatures by the
1
of Vrisha. It is for this reason that that lord of all creatures, viz.,
Kasyapa, the common sire of the deities and the Asuras, called me by
the name Vrisiiakapi. The deities and the Asuras have never been able
to ascertain my beginning, my middle, or my end. It is for this reason
that I am sung as Anadi, Amadhya and Ananta. I am the Supreme
Lord en.iued with puissance, and I am the eternal witness of the
universe (beholding as I do its successive creations and destructions). I
always hear words that are pure and holy, O Dhananjaya, and never
hold anything that is sinful. Hence am I called by the name of Suchi-
srava*. Assuming, in days of old, the form of a boar with a single tusk,
enhancer of the joys of others, I raised the submerged Earth from
the bottom of the ocean. From this reason am I called by the name of
Ekasringa. While I assumed the form of mighty boar for this purpose.
1 had three humps on my back- Indeed, in consequence of this pecu-
liarity of my form at that time that I have come to be called by the
been sung in the Vedic verses as the effulgent Hiranyagarbha and who
(for reading the Vedas). Indeed, Galava, born in the Vabhravya race,
having attained to high ascetic success and obtained a b.ion from
tor explains, that 'Kundarika is a name derived from that of the Gotra or
race* to which the person belonged, Panchala is the same person as Galava
of the Vabhravya race. T.
688 MAHABHARATA
the breast of Gandhamadana. 1 At that time the great sacrifice of
Daksha took place. Daksha, however, in that sacrifice of his, refused to
give a share unto Rudta, Bharata, of the sacrificial offerings. Urged
by the sage Dadhichi, Rudia destroyed that sacrifice. He hurled a dart
whose fhmes blazed up every moment. That dart, having consumed
all the preparations of Daksha's sacrifice, came with great force towards
"The blessed and holy one said, 'When Rudra and Narayana
became thus engaged in battle, all the universe became suddenly filled
with anxiety. The deity of fire ceased to accept libations of even the
purest clarified butter duly poured in sacrifices with the aid of Vedic
Mantras. The Vedas no longer shone by inward light in the minds of
the Rishis of cleansed souls. The attributes of Rajas and Tamas possess-
ed the deities. The Earth trembled. The vault of the firmament
at that spot where the battle was raging. The four-faced Brahma,
capable of being understood with the aid of only the Nirukras, joined
his hands and addressing Rudra, said, Let good happen to the three
worlds. Throw down thy weapons, O lord of the universe, from desire
of benefiting That which is unmanifest, indestructible,
the universe.
immutable, supreme, the origin of the universe, uniform, and the
supreme actor, that which transcends all pairs of opposites, and is in-
active, has, choosing to be manifested, been pleased to assume this one
blessed form, (for though double, the two but represent the same form).
This Nara and Narayana (the displayed forms of Supreme Brahman)
have taken birth in the race of Dharma. The foremost of all deities,
these two are observers of the highest vows and endued with the
severest penances. Through some reason best known to Him, I myself
have sprung from the attribute of His Grace. Eternal as thou art, for
thou hast ever existed since allthe past creations, thou too hast sprung
from His Wrath. With myself then, these deities, and all the great
Rishis, do thou adore this displayed form of Brahma, and let peace be
unto all the worlds without any delay. Thus addressed by Brahma,
Rudra forthwith cast off the fire of his wrath, and set himself to gratify
the illstriousand puissant God Narayana. 1 Indeed, he soon placed him-
self at the disposal of the adorable boon-giving and puissant God
Narayana. That boon-giving God Narayana, who hath his wrath and
the senses under control, s >on became gratified and reconciled with
Rudra. Well-adored by the Rishis, by Brahma, and by all the deities,
that great God, the Lord of the universe, otherwise called by the name
of Hari, then addressed the illustrious Isana and said these words He :
that knows thee, knows me. He that follows thee, follows me. There
is no difference between thee and me. Do thou never think otherwise.
The mark made by thy lance on my chest will from this day assume the
form of a beautiful whirl, and the mark of my hand on thy throat will
also assume consequence of which thou slialr, from
a beautiful shape in
this day, be called by the name of Sreekantha.
"The blessed and holy one 3 continued, 'Having mutually caused
such marks on each other's person, the two Rishis Nara and Narayana
thus made friends with Rudra, and dismissing the deities, once more
1 He has been pleased to assume the forms of Rishis Nara and Nara*
yana. T.
2 i.e., he that was speaking to Arjuna, T.
690
days of yore between Rudra and Narayana, the latter got the victory.
I have also told thee the many secret names by which Narayana is called
and what the significations are, O Bharata, of one of those names,
which, as I have told thee, the Rishis have bestowed upon the great
God. In this way, O son of Kunti, assuming diverse forms do I rove at
will through the Earth, the region of Brahma himself, and that other
SECTION CCCXLIV
Saunaka said, O Sauti, excellent is this narrative which thou hast
recited. Verily, these ascetics, having heard it have all been filled
with wonder. It is said, O Sauti, that a discourse that has Narayana
for its topic, is more
merit than sojourns unto all the sacred
fruitful of
retreats and ablutions performed in all the sacred waters on the Earth.
Having listened to this discourse of thine that has Narayana for its topic,
that is sacred and capable of cleansing one of every sin, all of us have
certainly become holy. Adored of all the worlds, that illustrious and
foremost of deities is incapable of being beheld by the deities with
Brahma numbering among them and all the Rishis. That Narada was
able to obtain a sight of the God Narayana, otherwise called Hari, was
due, O
son of Suta, to the special grace of that divine and puissant Lord.
by the holy Narayana, what indeed, did the great ascetic next do ?
Arrived at the retreat known by the name of Vadari on the breast of
the Himvat mountains, and Nara and Narayana
seeing the two Rishis
who were engaged in severe austerities at that spot, how long did Narada
dwell there and what were the topics of conversation between him and
the two Rishis ? This discourse on Narayana, that is really an ocean of
knowledge, has been raised by thy intelligent self by churning that vast
history called Bharata which consists of a hundred thousand verses. As
butter is raised from curds, sandal-wood from the mountains of Malaya,
the Aranyakas from the Vedas, and nectar from all the medicinal herbs,
same mariner, O ocean of austerities, hath this discourse that
after the
is and that has Narayana for its object, been raised by thee,
like nectar
Brahmana, from diverse histories and Puranas existing in the world.
Narayana is the Supreme Lord. Illustrious and endued with great
puissance, He is the soul of all creatures. Indeed, foremost of regene- O
rate ones, the energy of Narayana is irresistible. Into Narayana, at the
end of the Kalpa, enter all the deities having Brahman for their foremost,
all the Rishis with the Gandharvas. and all things mobile and immobile.
and nothing higher, than Narayana. A sojourn unto all the sacred
retreats on Earth, and ablutions performed in all the sacred waters, are
not productive of as much merit as a discourse that has Narayana for
its topic. Having listened from the beginning to this discourse on Hari,
the lord of the universe, that destroys we feel that we have
all sins,
1
Vaisampayana said, "Salutations unto the holy Vyasa of immea-
surable energy. Through his grace I shall recite this narrative having
Narayana for its topic. Arrived at White Island, Narada beheld the
immutable Hari. Leaving that spot he quickly proceeded, O king, to
the mountains of Meru, bearing in his mind those weighty words that
Paramatma (the Supreme Lord) had said unto him. Arrived at Meru
he became filled with wonder at the thought, O king, of what he had
achieved. And he said unto himself. 'How wonderful is it ! The
journey I have performed Having proceeded to such a
is a long one.
reached down to their knees. Each of them had four 'Mushkas.' 1 Each
of them had sixty teeth and four arms. 3 The voice of each was as deep
as the roar of the clouds. Their faces were exceedingly handsome,
their foreheads broad, their brows fair, their cheeks well-formed, and
their noses aquiline. The heads of those two deities were lar^e and
round, resembling open umbrellas. Possessed of these marks, they were
certainly very superior persons in appearance- Beholding them, Narada
became filled with joy. He saluted them with reverence and was
saluted by them in return. They received the celestial Rishi, saying
'Welcome,' and made the ordinary enquiries. Beholding those two
foremost of Beings, Narada began to reflect within himself, These two
foremost of Rishis seem to be very like, in appearance, unto those
Rishis respected by all, whom I have seen in
White-island. Thinking
in thisway, he circumambulated them both and then sat down on the
excellent seat made of Kusa grass that had been offered unto him. After
this, those two Rishis that were the abode of penances, of famous
achievements, and of energy, and were endued with tranquility of
heart and self-restraint, went through their morning rites. They then,
with controlled hearts, worshipped Narada with water to wash his feet
and the usual ingredients of the Arghya. Having finished their morn-
ing rites and the observances necessary for receiving their gu^st, they
sat down on two seats made of wooden planks.
3
When those two
Rishis took their s^ats, that place to shine with peculiar beauty
began
even as the sacrificial altar shines with beauty in consequence of the
sacred fires when libations of clarified butter are poured upon them.
Then Narayana, seeing Narada refreshed from fatigue and seated at his
ease and well-pleased with the rites of hospitality he had received,
addresed him, saying these words.
"Nara and Narayana said, 'Hast thou seen in White Island the
75
691 MAHABHABATA
Paramatma (Supreme Soul), who is eternal and divine, and who is the
high source whence we have sprung ?'
"Narada said. 'I have seen that beautiful Being who is immutable
and who has the universe for his form. In Him dwell all the worlds,
and all the deities with the Rishis. Even now I behold that immutable
Being, in beholding you two. Those marks and indications that charac-
himself of undisplayed form, characterise you two that are
terise Hrtri
1
endued with forms displayed before the senses. Verily, I behold both
of you by the side of that great God. Dismissed by the Supreme Soul,
I have today come hither. In energy and fame and beauty, who ebe
in the three worlds can equal Him than you two that have been born in
the race of Dharma ? He t.as told me the entire course of duties having
reference to Kshetrajna. He has also told me of all those incarnations
which he will, in the future, have in this world. The inhabitants of
White Island, whom I have seen, are all divested of the five senses that
are owned by ordinary persons. All of them are of awakened souls,
endued as they are with true knowledge.
They are, again, entirely
devoted to the foremost of Beings, viz., the Supreme Lord of the
universe. They are always engaged in worshipping that great Deity,
and the latter always sports with them. The holy and Supreme Soul is
always fond of tho<e that are devoted to him. He is fond also of the
regenerate ones. Always fond of those that are devoted to Htm, He
sports with those worshippers of His. Enjoyer of the universe, pervad-
ing everything, the illustrious Madhava is ever affectionate towards his
worshippers. He is the Actor He is the Cause and He is the effect.
; ;
Cause whence all things spring. He is the embodiment of all the scrip-
tural ordinances. He is the embodiment of all the topics. He is
principal deities, by the Daityas, the Danavas, and the Rakshasas, all
are performed by parsons whose souls are entirely devoted to him, are
all received by that great Deity on his head. No one is dearer to him
in the three worlds than those persons that are awakened and possessed
of high souls. Dearer even than those persons is one that is entirely
devoted to him. Dismissed by him who is the Supreme Soul, I am
coming here. This is what the illustrious and holy Hari has himself said
unto me. I shall henceforth reside with you two, devoted to Narayana
'
SECTION CCCXLV
"Nara and Narayana said, 'Deserving art thou of the highest
praise, and highly favoured hast thou been, since thou hast beheld the
puissant Narayana himself (in the form of Aniruddha). None else, not
even Brahma himself who was sprung from the primal lotus, has been
able to behold him. That foremost of Purushas, endued with puissance
and holiness, is of unmanifest origin and incapable of being seen. These
words that we say unto thee are very true, O Narada. There exists
no one in the universe that is dearer to him than one that adores him
with devotion. It is for this, O best of regenerate ones, that he showed
himself unto thee. No one can repair to that realm where the Supreme
Soul is engaged in the observance of penances, except we two, O fore-
the welfare of all beings, that Rasa (Taste) hath arisen. The attribute
of Rasa attaches to the waters which are, again, liquid. Ic is f ro n Him
that Heat or Light having the attribute of form or vision has arisen.
It attaches itself to the sun in consequence of which the Sun becomes
able to shine and give heat. It is from that illustrious and foremost of
Beings that Touch also has arisen. It is attached to the Wind, in conse-
quence of which the Wind moves about in the world producing the
1 Cf. Milton's description of the mount of God. Tbe highest angles
are not competent to bear its effulgence, being obliged to cover thtir e\es
with their wings in looking at it. T.
2 'Prithivi' or Earth is said to be 'sarvamsaha.' 'As forgiving as the
Earth* is a common form of expression in almost every Indian dialect. T.
$9(5 MAHABHABATA
sensation of touch. It is from that puissant Lord of the entire universe
the Emancipate must pass). Entering Aditya, the bodies of such per-
sons become consumed by his fire. They then become invisible for
after that they cannot be seen by anybody at any time. Reduced into
invisible atoms, they then enter (Narayana in manifested form and
residing in the middle of the region covered by Aditya) into the form of
Aniruddha. Losing all and being altogether and
physical attributes
transformed into Mind alone, they then enter into Pradyumna. Passing
out of Pradyumna, those foremost of regenerate persons, including hoth
those that are conversant with Sankhya philosi phy and those that are
devoted to the Supreme deity, then enter Sankarsana who is otherwise
called Jiva. After this, divested of the three primal attributes of
Sattwa, Rajas, and Tamas, those foremost of regenerate beings quickly
enter the Paramatma (Supreme Soul) otherwise called Kshetrajna and
which itself transcends the three primal attributes. Know that Vasu-
deva is He when called Kshetrajna. Verily shouldst thou know that,
that Vasudeva is the abode or original refuge of all things in the uni-
verse. Only they whose minds are concentrated, who are observant of
all kinds of restraint, whose senses are controlled, and who are devoted
to One, succeed in entering Vasudeva. We two, O foremost of regene-
rate ones, have taken birth in the house of Dharma. Residing in this
delightful and spacious retreat we are undergoing the austerest
penances. We are thus engaged, O regenerate one, being moved by the
deiire of benefiting those manifestations of the Supreme Deity, dear to
all the celestials, that will occur in the three worlds (for achieving
diverse feats that are incapable of being achieved by any other Being).
excellent and high vows fraught with the austerest penances. Thou, O
celestial endued with wealth
Risht, of penances wert beheld by us in
White Island when thou wert there. Having met with Narayana, thou
hast made a particular resolution, which is known to us. In the three
worlds consisting of mobile and immobile Beings, there is nothing that
is unknown to us. Of good or evil that will occur or has occurred or is
occuring, that God of gods, O great ascetic, has informed thee !'
'
SECTION CCCXLVI
Vaisampayana said, "On one occasion, while residing in the
retreat of Nara and Narayana, Narada the son of Pramesthi, having duly
accomplished the rites and observances in honour of the deities, set
himself to perform thereafter the rites in honour of the Pitris. Behold-
ing him thus prepared, the eldest son of Dharma, viz. t the puissant
Nara, addressed him, saying, 'Whom art thou worshipping, O fore-
most of regenerate persons, by these rites and observances in connection
with the deities and the Pitris ? O foremost of all persons endued with
intelligence, tell me this, agreeably to the scriptures. What is this that
thou art doing ? What also are the fruits desired by thee of those rites
thou hast addrest thyself in performing ?'
*'Narada said, "Thou saidst unto me on a former occasion that
rites and observances in honour of the deities should be accomplished.
Thou saidst that the rites in honour of the deities constitute the highest
sacriSce and are equivalent to the worship of the eternal Supreme
Soul. Instructed by that teaching, I always sacri6ce in honour of the
eternal and immutable Vishnu, through- these
rites that I perform in
the Grandsire of all the worlds, took his rise in days of yore. That
Brahma, otherwise called Prameshthi, filled with cheerfulness, caused
my sire (Daksha) to start into being. I was the son of Brahma, created
593 MAHABHAKATA
before all others, by a fiat of his will (although I had to take birth
afterwards as the son of Daksha through a curse of that Rishi). O
righteous and illustrious one, am
performing these rites in honour of
I
the Pitris for the sake of Narayana, and agreeable to those ordinances
that have been laid down by himself. The illustrious Narayana is the
father, mother, and grandfather (of all creatures). In all sacrifices
performed in honour of the Pitris, it is that Lord of the universe who
is adored and worshipped. On one occasion, the deities, who were sires,
taught their children the Srutis. Having lost their knowledge of the
Srutis, the sires had to acquire it again from those sons unto whom they
had communicated it. In consequence of this incident, the sons, who
had thus to communicate the Mantras unto their sires, acquired the
status of sires (and the sire, for having obtained the Mantras from their
1
sons, acquired the status of sons). Without doubt, what the deities
did on that occasion is well known to you two. Sons and sires (on that
occasion) had thus to worship each other. Having first spread some
blades of Kusa grass, the deities and the Pitris (who were their children)
placed three Pindas thereon and in this way worshipped each other. I
wish to know, however, the reason why the Pitris in days of yore
1
"Nara and Narayana said, 'The Earth, in days of yore, with her
belt of seas, disappeared from the view. Govinda, assuming the form of
a gigantic boar, raised her up (with his mighty tusk). Having replaced
the Earth in her former position, that foremost of Purushas, his body
smeared with water and mud, set himself to do what was necessary for
the world and its denizens. When the Sun reached the meridian,
and
the hour, therefore, came for saying the morning prayers, the puissant
Lord, suddenly shaking off three balls of mud from his tusk, placed them
upon the Earth, O
Narada, having previously spread thereon certain
blades of grass. The puissant Vishnu dedicated those balls of mud unto
his own according to the rites laid down in the eternal ordinance.
self,
Regarding the three balls of mud that the puissant Lord had shaken off
from his tusks as Pindas, he then, with sesame seeds of oily kernel that
arose from the heat of his own body, himself performed the rite of
dedication, sitting with face turned towards the East. That foremost
1 The story is that once on a time the deities, on the eve of going out
on a campaign against the Asnras, oommuuioated the Vedas unto tbeir
children, Agnisbatta and others. In consequence, however, of the length
of time for which they were occupied on tbe field, tbey forgot their Vedag.
Returning to heaven, tbey bad actually to re-acquire tbem from tbeir own
children and disciples. The Scriptures declare that the preceptor is ever
the sire, and the disciple is tbe son. Difference of age would not disturb
tbe relationsbip. A youth of sixteen might thus be tbe father of an octo-
genarian. With Brahmanas, reverence is due to knowledge, not age. T.
BANTI PABVA 699
began to think of those high ordinances that should regulate the rites to
be gone through in honour of the Pitris. While thus engaged, he saw
that the three balls of mud, shaken off his tusk, had fallen towards the
South. He then said unto himself, These balls, shaken off my tusk,
have fallen on the Earth towards the southern direction of her surface.
Led by this, I declare that these should be known henceforth by the
name of Pitris. Let these three that are of no particular shape, and
that are only round, come to be regarded as Pitris in the world. Even
thus do create the eternal Pitris. I am
I the father, the grand father,
and the great grand-father, and I should be regarded as residing in these
three Pindas. There is no one that is superior to me. Who is there
whom I myself may worship or adore with rites ? Who, again, is my
sire in the universe ? I myself am my grand-father. I am, indeed, the
Grandsire and the Sire. I am the one cause (of all the universe).
Having said these words, that God of gods, Vrishakapi by name, offered
those Pindas, O learned Brahmana, on the breast of the Varaha moun-
tains, with elaborate rite?. worshipped His own self,
By those rites He
and having finished the worship, disappeared there and then. Hence
have the Pitris come to be called by the name of Pinda. Even this is
the foundation of the designation. Agreeably to the words uttered by
Vrishakapi on that occasion, the Pitris receive the worship offered by
all. They who perform sacrifices in honour of and adore the Pitris, the
deities, thepreceptor or other reverend senior guests arrived at the
house, kine, superior Brahmanas, the goddess Earth, and their mothers,
in thought, word, and deed, are said to adore and sacrifice unto Vishnu
Narayana has been said to be the soul of all things in the universe.
SECTION CCCXLVII
Vaisampayana said, 'Having heard these words of Nara and
Narayana, the Rishi Narada became filled with devotion towards the
Supreme Being. Indeed, with his whole soul he devoted himself to
Narayana. Having resided for a full thousand years in the retreat of
Nara and Narayana, having beheld the immutable Hari, and heard the
excellent discourse having Narayana for its topic, the celestial Rishi
repaired to his own retreat on the breast of Himavat. Those foremost
of ascetics viz., Nara and Narayana, however, continued to reside in
600 MAHABHABATA
their delightful retreat of Vadari, engaged in the practice of the severest
austerities. Thou art born in the race of the Pandavas. Thou att of
immeasurable energy. O perpetuator of the race of the Pandavas,
having listened to this discourse on Narayana from the beginning, thou
hast certainly been cleansed of all thy sins and thy soul has been sancti-
fied. His is neither this world nor the world hereafter, O best of kirrgs,
who hates instead of laving and reverencing the immurable Hari. The
ancestors of that person who hates Narayana, who is the foremost of
deities, and is otherwise called Hari, sink into hell for eternity. O riger
among mem Vishnu is the soul of all beings. How, then, can Vishnu
be hated, for in hating him one would hate one's own self. He who is
our preceptor, viz., the Rishi Vyasa, the son of Gandhavati, has himself
recited this discourse unto us on the glory of Narayana, that glory
which is the highest and which is immutable. I heard it from him and
have recited it to thee exactly as I heard it, O sinless one. This cult,
with its mysteries and its abstract of details, was obtained by Narada,
O king, from thit Lord of the universe, viz., Narayana himself. Even
such are the particulars of this great cult. I have, before this, O fore-
most of kings, explained it to thee in the Hari-Gita, with a brief
reference to its ordinances. 1 Know that the Island-born Krishna, other-
wise called Vyasa, Narayana on Earth. Who else than he, O tiger
is
course, began all those rites that are laid down in the ordinance, for the
have duly recited to thee and all these Rishis that are denizens of the
Naimisha forest, that great discourse having Narayana for its topic.
Formerly Narada had recited it my preceptor to
hearing of many in the
Rishis and the sins of Pandu and in the presence of Krishna and
8
Bhishma also. The Supreme deity Narayana is the Lord of all the
foremost of Rishis, and of the three worlds. He is the upholder of Earth
herself of vast proportions. He is the receptacle of the Srutis and of
'Narayana-Gita.' T.
1
SECTION CCCXLVIII
Janamejaya'I have heard from thee the glory of the divine
said,
and Supreme Soul. have heard also of the birth of the Supreme Deity
I
alsoheard from thee the origin of the Pinda from the mighty Baraha
(Boar) (which form the supreme Deity had assumed for raising by the
submerged Earth). I have heard from thee about those deities and
Rishis that were ordained for the religion of Pravritti and of those that
were ordained for the religion of Nivritti. Thou hast also, O regenerate
one, discoursed to us on other topics. Thou hast said also unto us of
that vast form, with the Equine head, of Vishnu, that partaker of the
libations and other offerings made in sacrifices, the form, viz., that
76
602 MAHABHARATA
appeared in the great ocean on the North-East. That form was beheld
by the illustrious Brahman, otherwise known by the name of Paramesh-
thi. What, however, were the exact features, and what the energy,
the like of which among all great objects, had never appeared before, of
that form which Hari, the upholder of the universe, displayed on that
occasion ? WhatBrahman do, O ascetic, after having seen that
did
foremost of deities, him whose likeness had never been seen before, him
who was of immeasurable energy, him who had the Equine head, and
him who was Sacredness itself ? O regenerate one, this doubt hath
arisen in our mind about this ancient subject of knowledge. O thou of
foremost intelligence, for what reason did the supreme Deity assume
that form and display himself in it unto Brahman ? Thou hast certainly
sanctified us by discoursing unto us on these diverse sacred subjects !
l
is tru j in this speech the vocative 'Brahman occurs, but we may easily
take it aa a slip of the pen. K P. Singha makes the correction. The Burd-
wan translator, without perceiving the absurdity, adheres to the incorrect
text T.
8ANTI PABVA 603
fest merges into the Unmanifest (or Prakriti). The Unmanifest (or
Prakrit!) merges into Purusha (Jivatman) and Purusha merges into the
Supreme Soul (or Brahman). Then Darkness spreads over the face of
the universe, and nothing can be perceived. From that primal Dark-
ness arises Brahma (endued with the principle of Creation). Darkness
isprimeval and fraught with immortality. Brahma that arises from
primeval Darkness develops (by its own potency) into the idea of the
universe, and assumes the form of Purusha. Such Purusha is called
Aniruddha. Divested of sex, it is called otherwise by the name of
Pradhana (Supreme or Primary). That is also known by the name of
Manifest, or the combination of the triple attribute, best of kings. O
He exists with Knowledge alone for his companion. That illustrious and
puissant Being is otherwise called by the name of Viswaksena or Hari.
Yielding himself down on the waters. He then
to Yoga-sleep, he lays
thinks of the Creation of the Universe of diversified phenomena and
fraught with immeasurable attributes. While engaged in thinking of
Creation, he recollects his own high attributes. From this springs the
four-faced Brahma representing the Consciousness of Aniruddha. The
illustrious Brahma, otherwise called Hiranyagarbha, is the Grandsire of
all the worlds. Endued with eyes like lotus petals, he takes birth within
the Lotus that springs from (the navel of) Aniruddha. Seated on that
Lotus, the illustrious, puissant, and eternal Brahma of wonderful aspect
saw that the waters were on all sides. Adopting the attribute of Sattwa,
Brahma, otherwise called Parameshthi, then commenced to create the
universe. In the primeval Lotus that was endued with the effulgence
of the Sun, two drops of water had been cast by Narayana that were
and without end, and transcending destruction, cast his eyes on those
two drops of water. One of those two drops of water, of very beautiful
and bright form, looked like a drop of honey. From that drop sprang,
at the command of Narayana, a Daitya of the name of Madhu made
immediately after their birth, began to rove within that vast primeval
Lotus. They beheld within it Brahma of immeasurable effulgence,
engaged in creating the four Vedas, each endued with the most delight-
ful form- Those two foremost of Asuras, possessed of bodies, beholding
the four Vedas, suddenly seized them in the very sight of their Creator.
The two mighty Danavas, having seized the eternal Vedas, quickly dived
into the ocean of waters which they saw and proceeded to its bottom.
Seeing the Vedas forcibly taken away from him, Brahma became filled
604 MAHABHAiBATA
with grief. Robbed of the Vedas in this way, Brahma then addressed
the Supreme Lord in these words.
"Brahma said, 'The Vedas are my great eyes. The Vedas are my
great strength. The Vedas are my great refuge. The Vedas are my
high Brahman. All the Vedas, however, have been forcibly taken away
from me by the two Danavas. Deprived of the Vedas, the worlds I
have created have become enveloped in darkness. Without the Vedas
(beside me), how shall I succeed in causing my excellent Creation to
start into existence ? Alas, great is the grief I suffer in consequence of
the loss of the Vedas (through such agency). My heart is very much
pained. It has become the abode of a great sorrow. Who is there that
will rescue me from this ocean of grief in am sunk for the loss
which I
I have endured ? Who is there that will bring me the Vedas I have
lost ? Who is there that will take compassion on me ? While Brahma
was uttering these words, O best of kings, the resolution suddenly arose
in his mind, O foremost of intelligent persons, for hymning the praises
of Hari in these words. The puissant Brahma then, with hands joined
in reverence, and seizing the feet of his progenitor, sang this highest of
by thee. The Vedas are my eyes. Hence, I transcend Time itself. Those
Vedas, which constitute my eyes, have been taken away from me. I
BANTI PABVA 605
sound of his voice filled the nether region from end to end. Endued
with the properties of all the elements, it was productive of great
benefits. The two Asuras, making an appointment with the Vedas
in respect of the time when they would come back to take them up
again, threw them down in the nether region, and ran towards the
spot whence those sounds appeared to come. Meanwhile, O king,
the Supreme Lord with the equine head, otherwise called Hari,
who was himself in the nether region, took up all the Vedas. Return-
ing to where Brahma was staying, he gave the Vedas unto him.
Having'restored the Vedas unto Brahma, the Supreme Lord once more
returned to his own nature- The Supreme Lord also established his
form with the equine head in the North-Eastern region of the great
ocean. Having (in this way) established him who was the abode of the
1
Vedas, he once more became the equine-headed form that he was. The
1 It is difficult to settle the reading of this Verse. The Bengal
texts have 'alayah', the Bombay edition has 'alayatn'. At any rate, Verse
58 seems to contradict the previous Verse. If after restoring the Vedas to
606 MAHABHABATA
tveo Danavas Madhu and Kaitabha, not finding the person from whom
those sounds proceeded, quickly came back to that spot. They cast
their eyes arround but beheld that the spot on which they had thrown
the Vedas was empty. Those two foremost of mighty Beings, adopting
great speed of motion, rose from the nether region. Returning to where
the primeval Lotus was that had given them birth, they saw the puiss-
ant Being, the original Creator, staying in the form of Aniruddha of fair
complexion and endued with a splendour resembling that of the Moon.
Of immeasurable prowess, he was tinder the influence of Yoga-sleep,
his body stretched on the waters and occupying a space as vast as itself.
out a loud laugh. Endued with the attributes of Rajas and Tamas, they
said, 'This is that Being of white complexion. He is now lying asleep.
Without doubt, thisone has brought the Vedas away from the nether
region. Whose is he ? Whose is he ? Who is he ? Why is he thus
asleep on the hood of a snake?' Uttering these words, the two Danavas
awakened Hari from Yoga-slumber. The foremost of Beings, ( viz.,
his
the horse-head, slew the two Danavas Madhu and Kaitabha (and dis-
appeared from the sight of Brahma). Once more, however, he assumed
the same form for the sake of causing the religion of Pravritti to flow in
the universe.
"Thus did the blessed Hari assume in days of old that grand form
Brahma, Narayana returned to his own nature, where would his form be
that had the horse-head ? T.
BANTI PABVA 607
luminaries has similarly Narayana for its soul. The presiding deities of
Fame, of Beauty, and of Prosperity have the same Supreme Deity for
their soul* Both the Sankhya philosophy and Yoga have Narayana for
their soul. The Supreme Being is the cause of all this, as Purusha. He
is, again the cause of everything, as Pradhana (or Prakriti). He is
Swabhaba (the basis on which all things rest). He is the doer or agent,
and is the cause of that variety that is witnessed in the universe. He is
the diverse kinds of energy that act in the universe. In these five ways
he is that all-controlling invisible influence of which people speak. Those
1 Both the Vernacular translators give ridiculous Versions of this
Verse. K. P. Singha takes Panchala to be a king and understands the
Verse to mean that king Panchala got back bis kingdom through the grace
of Narayana. The Burdwan translator errors as usual, by taking krama to
imply 'gati* or end. The fact is this Verse repeats what has been already
said in Verses 100 to 102 of Section 343 ante. Krama means the science
by whose aid the words used in the Vedas are separated from each other.
T.
608 MAHABHARATA
employed in investigating the several topics of enquiry with the aid of
such reasons as are of wide application, regard Hari to be indentical
with the five reasons adverted to above and as the final refuge of all
things. Indeed, the puissant Narayana, endued with the highest Yoga
puissance, is the one topic (of enquiry). The thoughts
of the denizen of
all worlds including Brahma and the high-souled Rishis, of those
the
that are Sankhyas and Yogins, of those that are Yatis, and of those,
generally, that are conversant with the Soul are fully known to Kesava,
but none of these can know what his thoughts are. Whatever acts are
performed in honour of the gods or the Pitris, whatever gifts are made,
whatever penances are performed, have Vishnu for their refuge. who
is established upon his own supreme ordinances. He is named Vasudeva
because of his being the abode of all creatures. He is immutable. He
is Supreme. He is the foremost of Rishis. He is endued with the
highest puissance. He is said to transcend the three attributes. As
Time (which runs smoothly without any sign) assumes indications when
it manifests itself in the form of successive seasons, even so He, though
SECTION CCCXLIX
Janamejaya said, "The illustrious Hari becomes gracious unto
them that are devoted to him with their whole souls. He accepts also
all worship that is offered to Him agreeably to the ordinance. Of those
merit and demerit, that have attained the Knowledge as handed down
from preceptor to preceptor such persons always attain to that
end which is called the fourth, viz., the essence of the Purushottama or
3
Vasudeva, through the three others. Those persons, however, that
are devoted to Narayana with their whole souls at once attain to
8
the highest end. Without doubt, the religion of devotion seems to be
1
'Those who have burnt of their fuel means men that have freed
1
themselves from desire. 'Param-paryyagati' means Knowledge as handed
down from preceptor to preceptor. T.
2 Vftaudeva is called the Fourth because below Him is Sankarehana,
Prftdyumna, and Aniruddha. T.
3 What is stated in these two Verses is the difference between the
ends of those that rely on Knowledge, and those that are devoted to
Narayana with their whole souls. The former attain to Vasudeva, it is true,
but then they have to pass gradually through the three others one after
another, viz., Aniruddha, Pradyumna, and Sankarshana. The latter, how-
ever, at once attain to Vasudeva. It is curious to note how the Burdwan
translator, with the Commentary before him and from which be quotes,
misunderstands the second Verse completely. K.P. Singha'e Version also is
not clear though nofc incorrect. T.
BANTI PABVA 609
one. The religion preached by the holy one on that occasion is difficult
of comprehension. Men of uncleansed souls cannot apprehend it at all.
Having created this religion in days of yore, viz., in the Krita age, in
77
610 MAHABHARATA
the eyes of Narayana, O king, the Grandsire (that is Brahma) then
received this religion from Shoma. Having received it thus, Brahma
imparted this religion, which has Narayana for its soul, unto Rudra. In
the Krita age of that ancient Kalpa, Rudra, devoted to Yoga, O monarch,
communicated it to all those Rishis that are known by the name of
Sattwata. Aided by that religion do thou create the Krita age and
ordain it duly. Thus addressed, Brahma bowed his head unto the illus-
trious Hari, the god of the gods and received from him that foremost of
all cults with mysteries and its abstract of details, together with
all its
the Aranyakas, viz., that cult, which sprang from the mouth of
Narayana. Narayana then instructed Brahma of immeasurable energy
in that cult, and addressing him, said, Thou art the creator of the
duties that are to be observed in the
respective Yugas. Having said
thisunto Brahma, Narayana disappeared and proceeded to that spot
which is beyond the reach of Tamas, where the Unmanifest resides, and
which is known by the men of acts without desire of fruits. After this,
BANTI PABVA 611
Raivya, in his turn, imparted it to his son of pure soul, good vows, and
great intelligence, viz., Kukshi, that righteous Regent of the cardinal and
subsidiary points of the compass. After this, that cult, born of the
mouth Narayana, once more disappeared from the world. In the next
of
birth of Brahma, viz., that which he was derived from an egg which
sprang from Hari, this cult once more issued from the mouth of Narayana.
It was received by Brahma, O king, and practised duly in all its details
by him. Brahma then communicated it, O monarch, to those Rishis that
are known by the name of Varhishada. From the Varhishadas it was
obtained by a Brahmana well-versed in the Sama-Veda, and known by
the name of Jeshthya. And because he was well-versed with the
Samans, therefore was he known also by the name of Jeshthya-Samavrata
8
Hari. From the Brahmana known by the name of Jeshthya, this cult
was obtained by a king of the name of Avikampana. After this, that
cult, derived from the puissant Hari, once more disappeared from the
Daksha, in his turn, imparted it to the eldest of all the sons of his
Rishi Narada got it from that Lord of universe, viz., Narayana himself,
O king, with all its Thus, O monarch,
mysteries and abstract of details.
this foremost of cults
primeval and eternal.
is Incapable of being
doing good to others, then the Krita age would have set in. All men
would have betaken themselves to the accomplishment of acts without
desire of fruit. It was even in this way, O monarch, that, that fore-
most of regenerate persons, viz., the illustrious Vyasa, my preceptor,
fully conversant with all duties, discoursed unto king Yudhishthira the
juston Devotion, in the presence of many Rishis and in
this religion of
the hearing of Krishna and Bhishma. He had obtained it from the
celestial Rishi Narada endued with wealth of penances. Those persons
that are devoted to Narayana with their whole souls and are desireless
succeed in attaining to the region of that highest of deities, identical
with Brahma, pure in complexion, possessed of the effulgence of the
moon and endued with immutability.
Janamejaya said, "I see that those regenerate persons whose souls
have been awakened practise diverse kinds of duties. Why is it that
other Brahmanas instead of practising those duties betake themselves
to the observance of other kinds of vows and rites ?
Vaisampayana said, "Three kinds of disposition, O monarch, have
been created in respect of all embodied creatures, viz., that which relates
to the attribute of Sattwa, that which relates to the attribute of Rajas,
and lastly that which relates to the attribute of Tamas, O Bharata. As
regards embodied creatures, O perpetuator of Kuru's race, that person
is the foremost who is wedded to the attribute of Sattwa, for, O tiger
among men, certain that he will attain to Emancipation. It is with
it is
the aid of this very attribute of Sattwa that one endued therewith
succeeds in understanding the person that is conversant with Brahma*
As regards Emancipation, it is entirely dependent upon Narayana.
Hence it is that persons striving after Emancipation are regarded as
made up of the attribute of Sattwa. By thinking of Purushottama the
foremost of Beings, the man that is devoted with his whole soul to
Narayana, acquires great wisdom. Those persons that are endued with
wisdom, that have betaken themselves to the practices of Yatis and the
religion of Emancipation, those persons of quenched thirst, always find
that Hari favours them with the fruition of their desire. 1 That man
subject to birth (and death) upon whom Hari casts a kind eye should be
known as endued with the attribute of Sattwa and devoted to the
acquisition of Emancipation. The religion followed by a person that is
devoted with his whole soul to Narayana is regarded as similar or equal
in merit to the system of the Sankhyas. By adopting that religion one
attains to the highest end and attains to Emancipation which has
Narayana for its soul. That person upon whom Narayana looks with
3 What is stated here is this the deities and Rishis are certainly
:
endued with Sattwa. But then that Sattwa is of a gross form. Hence,
they cannot attain to Emancipation. It is only that Sattwa which is of sub-
tile form that leads to Emancipation. The deities, without being able to
attain to Emancipation, remain in a state that is mutable or fraught with
change. T.
4 That is, the practices which constitute the religion of the Ekantins
are not really different for those laid down in the scriptures adverted to
above. T.
BANTI PABVA 615
SECTION CCCL
Janamejaya saiJ, "The Sankhya system, the Panchratra scrip,
tures, and the Aranyaka-Vedas, these different systems of knowledge
or religion, O
regenerate Rishi, are current in the world. Do all these
systems preach the same course of duties, or are the courses of duties
preached by them, O
ascetic, different from one another ? Questioned
by me, do thou discourse to me on Pravritti in due order !"
Vaisampayana said, "I bow unto that great Rishi who is the dis-
peller of darkness, and whom Satyavati bore to Parasara in the midst
of an island, who is possessed of great knowledge and who is endued
with great liberality of soul. The learned say that he is the origin of the
Grandsire Brahma ; that he is the sixth form of Narayana ; that he is
his navel. After Brahma had started into birth, Narayana addressed
him, saying, Thou hast sprung from my navel. Endued with puissance
in respect of creation, do thou set thyself to create diverse kinds of
creatures, rational and irrational. Thus addressed by the author of his
being, Brahma with his mind penetrated by anxiety, felt the difficulty
of his task and became unwilling to do what he was commenced to do
Bowing his head unto the boon-giving and illustrious Hari, the Lord of
the universe, Brahma said these words unto him, I bow to thee, O
SANTI PABVA 617
Lord of the deities, but I ask what puissance have I to create diverse
creatures ? I have no wisdom. Do thou ordain what should be ordained
in view of this. Thus addressed by Brahma, the Lord of the universe,
viz., Narayana, disappeared there and then from Brahma's sight. The
Supreme Lord, the god of gods, the chief of those endowed with
intelligence, then began to think. The Goddess of Intelligence forth-
with made her appearance before the puissant Narayana. Himself
transcending all Yoga, Narayana then, by dint of Yoga, applied the
Goddess of Intelligence properly. The illustrious and puissant and
immutable Hari, addressing the Goddess of Intelligence who was endued
with activity and goodness and all the puissance of Yoga, said unto her
these words For the accomplishment of the task of creating all the
:
now and then lighten the burthen of the Earth, by assuming diverse
forms one after another as occasion would require. I shall achieve this
task by chastising the wicked and upholding the righteous. (Thus looked
after by me), the Earth, which is the embodiment of Truth, will
succeed in bearing her load of creatures. Assuming the form of a
mighty snake myself have to uphold the Earth in empty space. Upheld
I
by me thus, she will uphold the entire creation, mobile and immobile.
Incarnated on the Earth, therefore, in different forms, I shall have to
rescue her at such times from peril. Having reflected in this way, the
illustrious slayer of Madhu created diverse forms in his mind in which
to appear from time to time for accomplishing the task in view. Assum-
78
618 MAHABHARATA
Unto that Rishi who, after birth, had bowed his head unto Narayana,
the latter, who was the original Creator of all the deities and possessed
of a nature that was immutable, said those words : Thou shouldst
devote thy attention to the distribution of the Vedas, O foremost of all
persons endued with intelligence.
3
Do thou, therefore, O ascetic,
accomplish what I command thee. In obedience to this command of the
Supreme Lord from whose Speech the Rishi Apantaratamas sprang into
existence, the latter, in the Kalpa named after the Self-born Manu,
distributed and arranged the Vedas. For that act of the Rishi, the illus-
trious Hari became gratified with him, as also for his well-performed
penances, his vows and observances, and his restraint of the senses or
passions. Addressing him, Narayana said, At each Manwantara, O
son, thou wilt act in this way with respect to the Vedas. Thou shalt,
in consequence immutable, O regenerate one,
of this act of thine, be
and incapable of being transcended by any one. When the Kali age will
set in, certain princes of Bharata's line, to be called by the name of
Kauravas, will take their birth from thee. They will be celebrated
over the Earth as high-souled princes ruling over powerful kingdoms.
Born of thee, dissensions will break out among them ending in their des-
truction at one another's hands excepting yourself. O foremost of
8
regenerate persons, in that age also, endued with austere penances,
thou wilt distribute the Vedas into diverse classes. Indeed, in that dark
age, thy complexion will become dark. Thou shalt cause diverse kinds
with the great Rishi Parasara. Doubts thou wilt have none with respect
to the imports of things past, present, and future. Endued with penances
and instructed by me, thou wilt behold the incidents of thousands and
thousands of ages long past away. Thou wilt see through thousands and
thousands of ages also in the future. Thou shalt, in that birth, behold
me, O ascetic, me that am without birth and death, incarnated on
Earth (as Krishna of Yadu's race), armed with the discus. All this will
happen to thee, O ascetic, through the merit that will be thine in conse-
quence of thy ceaseless devotion to me. These words of mine will
never be otherwise. Thou shalt be one of the foremost of creatures.
Great be thy fame. Surya's son Sani (Saturn) will, in a future
shall
Kalpa, take birth as the great Manu of that period. During that
Manwantara, O son, thou shalt, in respect of merits, be superior to even
the Manus of the several periods. Without doubt, thou shalt be so
through my grace. Whatever exists in the world represents the result
of my exertion. The thoughts of others may not correspond with their
acts. As regards myself, however, I always ordain what I think, with-
1
out the least impediment Having said these words unto the Rishi
I
puissant and one Lord of all creatures, then addressed his son, whom he
met after a long time, in these words.
"The Grandsire said, "Welcome art thou, O thou of mighty arms.
By good luck I see thee after such a long time come to my presence. I
hope, O son, that everything is right with thy penances and thy Vedic
studies and recitations- Thou art always observant of the austerest
penances. Hence I ask thee about the progress and well-being of those
penances of thine !'
"Rudra said, 'O illustrious one, through thy grace, all is well with
my penances and Vedic studies. It is all right, again, with the universe.
I saw thy illustrious self a long while ago in thy own home of felicity
attributes."
1
1 'The abode of thy feet means thy abode. To this day, in mentioning
persosns fcbafc are entitled to reverence, the Hindu speaks of them as the
"feefc of io and so" T.
SECTION CCCLII
"Brahma said, 'Listen, O son, as to how that Purusha is indicated.
He is eternal and immutable. He is undeteriorating and immeasurable-
He pervades all things. O best of 1
all creatures, that Purusha cannot
be seen by thee, or me, or others- Those that are endued with the
understanding and the senses but destitute of self-restraint and tran-
quility of soulcannot obtain a sight of him. The Supreme Purusha is
said to beone that can be seen with the aid of knowledge alone. Though
divested of body, He dwells in every body- Though dwelling, again, in
bodies, He is never touched by the acts accomplished by those bodies.
He is my Antaratma (inner soul). He is thy inner soul. He is the all-
seeing Witness dwelling within all embodied creatures and engaged in
marking their acts. No one can grasp or comprehend him at any time.
The universe is the crown of his head. The universe is his arms. The
universe is his feet. The universe is his eyes. The universe is his nose.
Alone and he roves through all Kshetras (Bodies) unrestrained by
single,
any limitations on his will and as he likes- Kshetra is another name for
body. And because he knows all Kshetras as also all good and bad deeds,
therefore he, who is the soul of Yoga, is called by the name of
Kshetra jna.
1
No one succeeds in perceiving how he enters into embodied
creatures and how he goes out of them.
Agreeably to the Sankhya
mode, as also with the aid of Yoga and the due observance of the
ordinances prescribed by it, I am engaged in thinking of the cause of
that Purusha, but alas, I am unable to comprehend that cause, excellent
as it is. I shall, however, according my knowledge,
to the measure of
discourse to thee upon that Purusha and his Oneness and
eternal
supreme greatness. The learned speak of him as the one Purusha. That
one eternal Being deserves the appellation of Mahapurusha (the great
supreme Purusha). Fire is an element, but it may be seen to blaze up
in a thousand places under thousand different circumstances. The Sun
is one and single, but his rays extend over the wide universe. Penances
are of diverse kinds, but they have one common origin whence they
have flowed. The Wind is one, but it blows in diverse forms in the
attributes, when the time of its destruction comes. By casting off the
consciousness of body and the senses, by casting off all acts good and
bad, by casting off both truth and falsehood, one succeeds in divesting
oneself of attributes. The person who realises that inconceivable
Purusha and comprehends his subtile existence in the quadruple form of
Aniruddha, Pradyumna, Sankarshana, and Vasudeva, and who, in conse-
quence of such comprehension, attains to perfect tranquility of heart,
succeeds in entering into and identifying himself with that one auspi-
cious Purusha. Some persons possessed of learning speak of him as the
supreme soul. Others regarded him as the one soul. A third class of
1
learned men describe him as the soul. The truth is that he who is the
Supreme Soul always divested of attributes.
is He is Narayana. He is
the universal soul, and ha is the one Purusha. He is never affected by
the frutis of acts even as the leaf of the lotus is never drenched by the
water one may throw upon it. The Karamta (acting Soul) is different.
That Soul is sometimes engaged in acts and when it succeeds in casting
thy birth from me. From me have flowed the universe with all its
mobile and immobile creatures, and all the Vedas, O son, with their
SECTION CCCLIII
After Vaisampayana had explained to king Janamejaya
Sauti said,
in thisway the glory of Narayana, he began.to discourse on another
topic by reciting the question of Yudhishthira and the answer that
Bhishma gave in the presence of all the Pandavas and the Rishis as also
of Krishna himself. Indeed, Vaisampayana began by saying what
3
follows.
"Yudhishthira said, Thou hast, O grandsire discoursed to us on
the duties appertaining to It behoveth
the religion of Emancipation.
thee now to tell us what the foremost duties are of persons belonging to
4
the several modes of life !'
79
696 MAHABHABATA
fruit of Truth. Duties which are as so many doors, to great sacrifices
and gifts and none of the practices inculcated by them are futile in res-
pect of consequence. One who adopts particular duties with steady and
firm faith, praises these duties adopted by him to the exclusion of the
rest, Ochief of Bharata's race. This particular topic, however, on
which thou wishest me to discourse was in days of yore the subject of
conversation between the celestial Rishi Narada and the chief of the
deities, viz., Indra. The great Rishi Narada, O king, revered by all the
world is a siddha i.e., his sadhana has met fulfilment. He wanders
through all the worlds unobstructed by anything, like the all-pervading
wind itself. Once upon a time he repaired to the abode of Indra. Duly
honoured by the chief of the deities, he sat close to his host. Beholding
him seated at his ease and free from fatigue, the lord of Sachi addressed
him, saying, O great Rishi, is there any thing wonderful that has been
beheld by thee, O sinless one ? O regenerate Rishi, crowned with
ascetic success, thou rovest, moved by curiosity, through the universe
of mobile and immobile objects, witnessing all things. O celestial Rishi,
there is nothing in the universe that is unknown to thee. Do thou tell
me, therefore, of any wonderful incident which thou mayst have seen
or heard of or felt. Thus questioned, Narada, that foremost of speakers,
O king, then commenced to recite unto the chief of the celestials the
extensive history that follows. Listen now to me as I recite that story
which Narada told before Indra. I shall narratte it in the same manner
in which the celestial Rishi had narrated it, and for the same purpose
'
that he had in view I*
SECTION CCCLIV
"Bhishma said, In an excellent town called by the name of
Mahapadma which was situate on the southern side of the riverGanga,
there lived, O, best of men, a Brahmana of concentrated soul. Born
in the race of Atri, he was endued with amiability. All his doubts
had been dispelled (by faith and contemplation) and he was well
conversant with the path he was to follow. Ever observant of the
religious dutiesi he had his anger under perfect control. Always
contented, he was the complete master of his senses- Devoted to
penances and study of the Vedas, he was honoured by all good men.
He earned wealth by righteous means and his conduct in all things
corresponded with the mode of life he led and the order to which he
balonged. which he belonged was large and celebrated.
The family to
He had many kinsmen and relative?, and many children and spouses.
His behaviour was always respectable and faultless. Observing that
he had many children, the Brahmana betook himself to the accomplish-
ment of religious acts on a large scale. His religious observances, O
&ANTI PABVA 627
always troubled him. He could not solve his doubts. While troubled
with such reflections, a Brahmana of concentrated soul and observant
of a very superior religion, came to his house as a guest. The house-
holder duly honoured his guest according to those ordinances of
worship that are laid down in the scriptures. Beholding his guest
refreshed and seated at ease, the host addressed him in the following
words."
"The Brahmana said, O sineless one, I have become exceedingly
attached to thee in consequence of the sweetness of thy conversation.
Thou hast become my friend. Listen to me, for
I wish to say something
unto thee. O
foremost of Brahmanas, after making over the duties of
a householder to my son, I wish to discharge the highest duties of man.
What, O regenerate one, should be my path ? Relying upon the Jiva
soul, I wish to achieve existence in the one (supreme) soul. Alas, bound
up in the ties of attachment, I have not the heart to actually set myself
1
to the accomplishment of that task. And since the best portion of my
1 Family customs are always observed with great oare. Even when
inconsistent with the ordinances of the scriptures, such customs do not lose
their binding force. Reprehensible as the sale of a daughter or sister is, the
great king Salya, when he bestowed his sister Madri on Fandu, insisted
upon taking a sum of money, alleging family custom not only as an excuse
but as something that was obligetory. To this day, animals are slain in
the sacrifices of many families which follow the Vaishnava faith, the
justification being family custom T.
2 The Vedas are, strictly speaking, not scriptures, for they are heard the
scriptures being those ordinances that are written down. Of course, the
Vedas have been reduced into writing, but for all that, they continue to
be called the Srutis, as the Common Law of England, though reduced into
writing, is still called the Unwritten Law. T.
8 Some texts erroneously read 'stbitah* for 'sthitim*. 'Eka eva atmani
Bthitim kartum', literally rendered, is 'to achieve existence in the one soul.
This means 'to realise the union of the Jiva-soul with the Supreme Soul.'
'Belying upon the Soul I shall try to exist in the one Soul,' in brief, meana,
I shall try to unite the Jiva with Supreme Soul. The difference between
Eankhami* and 'Ichochemi' is well illustrated by the Commentator by
628 MAHABHABATA
life has passed away in the observance
of domesticity, I desire to
devote the remnant of my earning the means of defraying the
life in
observance of the duties of kings. Some rely upon the fruits of that
culture which consists in restraining the soul. Some think that the
merits resulting from a dutiful obedience to preceptors and seniors are
efficacious. Some betake themselves to restraints imposed on speech.
Some by waiting dutifully upon their mothers and fathers, have gone
to heaven. Some have ascended to heaven by practising the duty of
compassion, and some by practising Truth. Some rush to battle, and
after laying down their lives, have attained to heaven. Some, again,
attaining to success by practising the vow called Unccha, have betaken
themselves to the path of heaven. Some have devoted themselves to
referring to the case of the man of weak stomach who craves for food of
every kind but who does not wish to actually eat from fear of increasing his
illness. T.
1 'Sattwikani* implies the deities and others that are endued with the
attribute of Satfcwa. 'Samyujyamanani' refers to their births and deaths as
deities and men in consequence of the fruits reaped of acts done.
Niryyatyamanani' is distressed or afflicted (in consequence of such birth and
deaths)'. The rows of Yama's standards and flags' refer to the diverse
diseases that afflict all creatures. T.
the study of the Vedas. Endued with auspiciousness and wedded to
such study, these men, possessed of intelligence, with tranquil souls, and
having their senses under complete control, attain to heaven. Others
characterised by simplicity and truth, have been slain by men of wicked-
ness.Endued with pure souls, such men of truth and simplicity, have
become honoured denizens of heaven. In this world, it is seen, that
men betake themselves to heaven, through a thousand doors of duty, all
standing wide open. My understanding has been troubled by thy
' '
SECTION CCCLVI
"
'The guest continued. For all that, O Brahmana, I shall endea-
vour to instruct thee duly. Listen to me as I recite to thee that which
I have heard from my preceptor. In that place whence, in course of
a former creation, the wheel of righteousness was set in motion, in that
forest which is known by the name of Naimisha, and which is situate
on the banks of the Gomati. there is a city called after the Nagas.
There, in that region, the deitiesi being assembled together, had in
all
malice, his behaviour, is good and his senses are under proper control.
He eats after feeding all his guests and attendants. He is kind of speech.
He has knowledge of what is beneficial and what is simple and right and
SECTION CCCLVII
14
The host replied, I have heard these words of thine, that are so
consoling, with as much gratification as is felt by a person heavily loaded
when that load is taken off his head or shoulders. The gratification
that a traveller who has made a long journey on foot feels when he lies
down on a bed, that which a person feels when he finds a seat after
having stood for a long while for want of room, or that which is felt by
a thirsty person when he finds a glass of cool water, or that which is
feltby a hungry man when he finds savoury food set before him, or
that which a guest feels when a dish of desirable food is 'placed before
him at the proper time, or that which is felt by an old man when after
long coveting he gets a son, or that which is experienced by one when
meeting with a dear friend or relative about whom one had become
exceedingly anxious, resembles that with which I have been filled in
1
consequence of these words uttered by thee. Like a person with
upturned gaze I have heard what has fallen from thy lips and am reflect-
ing upon their import. With these wise words of thine thou hast truly
instructed me I Yes, I shall do what thou hast commanded me to do.
Thou mayst dawn, passing the night happily with me
go tomorrow at
and dispelling thy fatigue by such rest. Behold, the rays of the divine
Surya have been partially dimmed and the god of day is proceeding in
"
his downward course 1
nature of their conversation that the night passed away as if it were day.
When morning came, the guest was worshipped with due rites by the
1 It is desirable to note that the word 'atitbi' which is rendered 'guest*
here and elsewhere, means a person who enters without invitation the
abode of a householder. Such an individual is adorable. All the deities
reside in his person. He is supposed to favour the householder by giving
him an opportunity of performing the rites of hospitality. Whatever the
respect, however, that is paid to a guest, he cannot expect to be served with
food till the householder, has done his best for serving him as sumptuously
as his circumstances would permit.. ..Hence, by the time the food is placed
before him, the guest becomes very hungry. S.
8AKTI PABVA 6S1
Brahmana whose heart had been eagerly set upon the accomplishment of
what (according to the discourse of the guest) was regarded by him to
be beneficial for himself. Having dismissed his guest, the righteous
Brahmana, resolved to achieve his purpose, took leave of his kinsmen
and relatives, and set out in due time for the abode of that foremost of
'
SECTION CCCLVIII
"Bhisma said, Proceeding by many delightfull forests and lakes and
sacred waters, the Brahmana at last arrived at the retreat of a certain
ascetic. Arrived there, he enquired of him, in proper words, about the
Naga of whom he had heard from his guest, and instructed by him he
pursued his journey. With a clear idea of the purpose of his journey,
the Brahmana then reached the house of the Naga. Entering it duly, he
proclaimed himself in proper words, saying, Ho ! who is there !' I
is for this reason that I have come today to the residence of the Naga,
thy husband.
" r
'The wife of the Naga said, Reverend sir, my husband has gone
to drag the car of Surya for a month. O learned Brahmana, he will be
back in fifteen days, and will, without doubt show himself unto thee.
I have thus told thee the reason of my husband's absence from home.
Be that as it may, what else is there that I can do for thee ? Tell me
this !
"
'The Brahmana said, O chaste lady, I have come hither with the
adjacent forest, waiting for his return. When thy husband comes back,
do kindly tell him that I have arrived at this place impelled by the
desire of seeing him. Thou shouldst also inform me of his return when
that event occurs. O blessed lady, I shall, till then, reside on the banks
of the Gomati, waiting for his return and living all the while upon
frugal fare Having said this repeatedly unto the wife of the Naga,
that foremost of Brahmanas proceeded to the banks of the Gomati for
'
Brahmana and offering him due worship, the kinsmen and relatives of
the great Naga said unto him these words fraught with candour O :
arrival here, but thou sayest no word about thy food, O regenerate one,
thou art devoted to righteousness. Thou hast come to us. IWe two are
here in attendance upon thee.lt is absolutely necessary that we should do
the duties of hospitality by thee. We
are all relations of the Naga chief
with whom thou hast business. Roots or fruits, leaves, or water, or rice
or meat, O best of behoveth thee to take for thy food. In
Brahmanas, it
the expiry of the eighth night hence, the chief of the Nagas does not
come back, I shall then break this fast by eating. Indeed, this vow of
abstaining from all that I am
observing is in consequence of my
food
regard for the
Naga should
chief. You
not grieve for what I am
doing. Do you all return to whence you came. This my vow is on
his account. You should not do anything in consequence of which
this my vow may be broken. The assembled Nagas, thus addressed
by the Brahmana, were dismissed by him, whereupon, O foremost of
'
1 Some of the Bengal texts have 'dwigunam lot 'dwiruna,' 'Less than
ten by two is the meaning. T.
SECTION CCCLX
"Bhishma said, Upon the expiry of the period of full fifteen
dragging the car of Surya and obtained the latter's permission, came
back to his own house. Beholding him come back, his spouse approach-
ed him quickly for washing his feet and dutifully discharging other
tasks of a similar nature. Having gone through these tasks, she
took her seat by his side. The Naga then, refreshed from fatigue,
addressed his dutiful and chaste wife, saying, I hope, my dear wife,
that during my absence thou hast not been unmindful of worshipping
the deities and guests agreeably to the instructions I gave thee, and
according to the ordinances laid down in the scriptures. I hope,
without yielding to that uncleansed understanding which is natural
to persons of thy sex, thou hast, during my absence from home, been
firm in the observance of the duties of hospitality. I trust that thou
hast not transcended the barriers of duty and righteousness.
"
'The wife of the Naga said, The duty of disciples is to wait
with reverence upon their preceptor accomplishing bidding his ; that
of Brahmanas is to study the Vedas and bear them in memory ; that
of servants is to obey the commands of their masters ; that of the
king is to protect his people by cherishing the good and chastising
the wicked. It is said that the duties of a Kshatriya embrace the
protection of all creatures from wrong and oppression. The duty
of the Sudra is to serve with humility persons of the three regenerate
orders, vizi, Brahmanas, Kshatriyas and Vaisyas. The religion
of the house-holder, O chief of the Nagas, consists in doing good to
all creatures. Frugality of fare and observance of vow in due
order, constitute merit (for persons of all classes) in consequence of
the connection that exists between the senses and the duties of
religion, Who am I? Whence have
1
I come ? What are others
to me and what am I to others ? these are the thoughts to which
the mind should ever be directed by him who leads that course of
life which leads to Emancipation. Chastity and obedience to the
husband constitute the highest duty of the wife.Through thy instruc-
tion, O chief have learnt this well. I, therefore, that
of the Nagas, I
am well conversant with my duty, and that have thee for my husband
80
634 MAHABEABATA
thee that art devoted to righteousness,- O, why shall I, swerving
from the path of duty, tread along the path of disobedience and sin ?
During thy absence from home, the adorations to the deities have
not fallen off in any respect. I have also, without the slightest
SECTION CCCLXI
"The Naga said, O thou of sweet smiles, for whom hast thou
taken that Brahmana ? Is he really a human being or is he some
deity that hascome hither in the disguise of a Brahmana ? O thou of
great fame, who is there among human beings that would be desirous
by human beings.*
"The spouse of the Naga chief said, Judging by his simplicity and
canbour I know that that Brahmana is not any deity who subsists on
air. O thou of great wrath, I also know this, viz., that he reveres
thee with all his heart. His heart is set upon the accomplishment of
1 'Darsana-sravas' means one who hears with the eye. The Nagas or
snakes are believed to have no ears, but to use their eyes both for seeing
and hearing. Who the Nagas of the Mahabharata or the Puranas were, it is
difficult to determine. They seem to have been a superior order of beings,
having their abode in the nether regions. T
2 The meaning of 'annyayinah' is that we should be followed by others,
*., e., we deserve to walk at the head
of others T.
BANTI PARVA 635
some object that depends upon thy aid. As the bird called Chataka,
which is fond of rain, waits in earnest expectation of a shower (for
slaking its thirst), even so is that Brahmana waiting in expectation of
l
a meeting with thee. Let no calamity betake him in consequence
No person born like thee in
of his inability to obtain a sight of thee.
a respectable family can be regarded to remain respectable by neglect-
3
ing a guest arrived at his house. Casting off that wrath which is
natural to thee, it behoveth thee to go and see that Brahmana. It
behoveth thee not to suffer thyself to be consumed by disappointing
that Brahmana. The king or the prince, by refusing to wipe the tears
of persons that come
him from hopes of relief, incurs the sin of
to
foeticide. By abstaining from speech one attains to wisdom. By
practising gifts one acquires great fame. By adhering to truthfulness
of speech, one acquires the gift of eloquence and comes to be honoured
in heaven. By giving away land one attains to that high end which
is ordained for Rishis leading the sacred mode of life. By earning
wealth through righteous means, one succeeds in attaining to many
desirable fruits. By doing in its entirety what is beneficial for oneself,
one can avoid going to hell. This is what the righiteous say.
'The Naga had no arrogance due to pride. In consequence,
said, I
apartments of their palace for bringing away the calf of the Homa
cow of their sire, the sons of Karttaviryya, yielding to wrath, took such
SECTION CCCLXII
"Bhishma said, Having said these words unto his dear spouse, the
chief of the Nagas proceeded to that place where the Brahmana was
sitting in expectation of an interview with him. As he proceeded, he
thought of the Brahmana and wandered as to what the business could
be that had brought him to the Naga city. Arrived at his presence, O
chief of men, that foremost of Nagas devoted by his nature to righteous-
ness, addressed his guest in sweet words, saying, O Brahmana do not
yield to wrath. I address thee in peace. Do not be angry. After whom
hast them come hither What
thy object ? Coming to thee, I ask
? is
thee in affection, O regenerate one whom dost thou adore in this re-
tired spot on the banks of the Gomati !
'The Brahmana said, Know that my name isDharmaranya, and
that I have come hither for obtaining a sight of the Naga Padmanabha,
foremost of all regenerate persons. With him I have some business.
1 have heard that he is not at home and that, therefore, I am not now
near his present quarters. Like a Chataka waiting in expectation of the
clouds, I am waiting for him whom For dis-
I regard as dear to me.
from him and bringing about what is beneficial to him, I
pelling all evil
am engaged in reciting the Vedas till he comes and am in Yoga and
passing my time happily
"The Naga said, Verily, thy conduct is exceedingly good. Pious
thou art and devoted to the good of all righteous parsons. O highly
blessed Brahmana, every praise is due to thee. Thou beholdest the
Naga with eyes of affection. am that
I Naga, O whom
learned Rishi,
thou seekest. Do thou command me, as thou wishest, in respect of
what is agreeable to thee and what I should do for thee. Having heard
SANTI PABVA 637
regenerate one, for beholding thee. When thou hast come hither, thou
art certain to return hence with thy object fulfilled. It b ehoveth thee,
O foremost of regenerate persons, to employ me to any task with all
confidence. All of us have certainly been purchased by thee with thy
merits, since thou, disregarding what is for thy own good, hast em-
1
SECTION CCCLXIII
"
'The Brahmana said, Thou goest away for dragging the one-
wheeled car of Vivaswat according to thy turn. It behoveth thee to
describe to me anything wonderful that thou mayst have noticed in
those regions through which thou sojournest !
What can be more wonderful than this that Surya has a dark ray which
transforms itself into clouds charged with rain and pours showers of rain
when the season comes ? What can be more wonderful than this that
drinking up for eight months the rain he pours down, he pours it down
once again in the rainy season ? In certain rays of Surya, the Soul of
the universe is said to reside. From Him is the seed of all things, and
it is He that upholds the Earth with all her mobile and immobile crea-
tures. What can Brahmana, than this, that the
be more wonderful, O
foremost and
of Purushas, eternalmighty-armedi endued with exceed-
ing effulgence, eternal, and without beginning and without end, resides
in Surya ? Listen however, to one thing I shall tell you now. It is
the wonder of wonders. I have seen it in the clear sky, in consequence
of my adjacence Surya. to In former times, one day at the hour of
noon, while Surya was shining in all his glory and giving heat to every-
thing we beheld a Being coming towards Surya, who seemed to shine
with effulgence that was equal to that of Surya himself. Causing all the
worlds to blaze up with his glory and filling them with his energy, he
came, as I have already told thee, towards Surya, rending the firma-
ment, as it were, for making his path through it. The rays that
emanated from his body seemed to resemble the blazing effulgence of
libations of clarified butter poured into the sacrificial fire. In conse-
quence of his energy and splendour he could not be looked at. His
form seemed to be indescribable. Indeed, he appeared to us to be like
a second Surya. As soon as he came near, Surya extended his two
hands (for giving him a respectful reception). For honouring Surya in
return, he also extended his right-hand. The latter then, piercing
through the firmament, entered into Surya's disc. Mingling then with
Surya's energy, he seemed to be transformed into Surya's self. When
the two energies thus met together, we were so confounded that we
could not any longer distinguish which was which. Indeed, we could
not make out who was Surya whom we bore on his car, and who was
the Being that we had seen coming through the sky. Filled with con-
fusion,we then addressed Surya, saying, O illustrious one who is this
Being that has mixed himself with thee and has been transformed into
' '
SECTION CCCLXIV
"Surya said, This Being is not the god of fire, he is not an Asura.
Nor is he a Naga. He isBrahmana who has attained to heaven in
a
1 It has been explained in the previous sections that the Unooha vow
consists in subsisting on grains picked up from the fields after the corn has
been reaped and taken away by the owners. It is a most difficult vow to
observe. The merit attaching to it is' therefore, very great. T.
8ANTI PABYA 619
roots and upon the fallen leaves of trees. He had sometimes subsisted
upon water, and sometimes upon air alone, passing his days with con-
centrated soul. The deity Mahadeva had been gratffied by him with
constant recitation of the Samhitas. He had endeavoured to accom-
plish those acts that lead to heaven.
Through the merits of those acts
he hath now Without wealth and without desire
attained to heaven.
of any kind, he had observed the vow called Unccha in the matter of
his sustenance. This learned Brahmana, ye Nagas, had been devoted
to the good of all creatures. Neither deities, nor Gandharvasi nor
Asuras, nor Nagas, can be regarded as superior to those creatures that
end of coming into. the solar disc ? Even such,
attain to this excellent
O regenerate one, was the wonderful incident that I beheld on that
SECTION CCCLXV
'The Brahmana said, Without doubt, this is very wonderful,
O Naga, I have been highly thee. By these
gratified by listening to
words of thine that are fraught with subtile meaning, thou hast shown
me the way I am to follow. Blessed be thou, I desire to depart hence
best of Nagas, thou shouldst recollect me now and then and enquire
after me by sending thy servant.
'The Naga said, The object that brought thee hither is still in
'
thy breast, for thou hast not as yet disclosed it to me. Where then
wilt thou go ? Tell me, O
regenerate one, what should be done by me,
and what which brought thee hither. After the accom-
that object is
the deities are not superior to thee in any J espect. He that is thyself,
is verily myself, as he that is myself is truly thyself. Myself, thyself,
and all other creatures, shall all have to enter into the Supreme Soul,
640 MAHABHABATA
Doubt penetrated my mind, O chief of Nagas, in the matter of the
best means for winning righteousness or merit. That doubt has been
dispelled by thx discourse, for I have learnt the value of the Unccha
vow. I shall hence follow that which is so very efficacious in the
matter of beneficial consequences. That, O blessed one, has become
my certain conclusion now, based on excellent reasons. I take thy
"
leave*
Blessings to thee. My
object has been accomplished, Naga.' O
"Bhishma said. 'Having saluted that foremost of Nagas in this
way, the Brahmana (named Dharmaranya), firmly resolved to follow
the Unccha mode of life, proceeded to the presence, O king, of
Chyavana of Bhrigu's race, from desire of being formally instructed
and initiated in that vow. 1 Chyavana performed the Samskara rites
of the Brahmana and formally initiated him into the Unccha mode of
life. The son of Bhrigu. O
monarch, recited this history to king Janaka
in his place. King Janaka, in his turn, narrated it to the celestial Rishi
Narada of high soul. The celestial Rishi Narada too, of stainless acts,
repairing on one occasion to the abode of Indra, the chief of the deities,
gave to Indra this history upon being asked by him. The chief of the
celestials,having obtained it thus from Narada, recited this blessed
history to a conclave consisting of all the foremost Brahmanas, O
monarch. On the occasion, again, of my dreadful encounter with Rama
of Bhrigu's race (on the field of Kurukshetra), the celestial Vasus, O
king, recited this history to me.
3
Asked by thee, foremost of O
righteous men, I have recited this history that is excellent and sacred
and fraught with great merit. Thou hadst asked me about that cons-
titutes the highest duty, O king. This history is my answer to thy
query. A
brave man he was, O
monarch, that betook himself to the
practice of the Unccha vow in this way, without expectation of any
fruit. Firmly resolved, that Brahmana, instructed, by the chief of
Nagas in this way about his duty, betook himself to the practice of
Yama and Niyama, and subsisting the while upon such food as was '
(Anusasam'Jca Parva.)
Having bowed down unto Narayana, and Nara the foremost of male
beings, and unto the goddess Saraswati, must the word Jaya be uttered.
soul, which dependent (on God and Destiny and Time) to be the
is
living creature ?
"The fowler said, I know, O lady that knowest the difference
between right and wrong, that the great are afflicted at the afflictions of
all creatures. But these words which thou hast spoken are fraught
with instruction for only a self-contained person (and not for one
plunged in sorrow). Therefore, I must kill this serpent. Those who
value peace of mind, assign everything to the course of Time as the
cause, but practical men soon assuage their grief (by revenge). People
through constant delusion, fear loss of beatitude (in the next world for
acts like these). Therefore, O lady, assuage thy grief by having this
"Bhishma
continued, high-souled The
Gautami, although
repeatedly incited by the fowler for the destruction of the serpent did
not bend her mind to that sinful act.' The serpent, painfully bound
with the cord: sighing a little and maintaining its composure with great
difficulty, then uttered these words slowly, in a human voice.
'The serpent said, O foolish Arjunaka, what fault is thereof
mine? I have no will of my own, and am not independent. Mrityu
sent me on this errand. By his direction have I bitten this child, and
not out of any anger or choice on my part. Therefore, if there be any
sin in this, O fowler, the sin is his.
'The fowler said, If thou hast done this evil, led thereto by
another, the sin is thine also as thou.'art an instrument in the act. As
in the making of an earthen vessel the potter's wheel and rod and other
things areall regarded as causes, so art thou, O serpenti (cause in the
'The serpent said, As all these, viz., the potter's wheel, red, and
other things, are not independent causes, even so I am not an indepen-
dent cause. Therefore, this is no fault of mine, as thou shouldst grant-
Shouldst thou think otherwise, then these are to be considered as causes
working in unison with one another. For thus working with one other,
a doubt arises regarding their relation as cause and effect. Such being
the case, it is no fault of mine, nor do I deserve death on this account,
4 HAHABHABATA
nor am I guilty of any sin. Or, if thou thinkest that there is sin (in
even such causation), the sin lies in the aggregate of causes.
'The fowler said, If thou art neither the prime cause nor the
agent in this matter, thou art still the cause of the death (of this child),
Therefore, thou dost deserve death in my opinion. If, O serpent, thou
thinkest that when an evil act is done, the doer not implicated there-
is
in, then there can be no cause in this matterbut having done this,
:
Mrityu.
"Bhishma continued, 'Then the serpent, addressing Arjunaka,
said. 'Thou hast listened to what Mrityu has said. Therefore, it is not
proper for thee to torment me, who am guiltless, by tying me with
this cord.
consider both of you to be the cause and I do not call that to be the
cause which is not truly so. Accursed be the wicked and vengeful
Mrityu that causes affliction to the good. Thee too I shall kill that art
sinful and engaged in sinful acts !
'Mrityu said, We both are not free agents, but are dependent on
Kala, and ordained to do our appointed work. Thou shouldst not find
fault with us if thou dost consider this matter thoroughly.
'The fowler said, If ye both, O serpent and Mrityu, be dependent
on Kala, I am curious to know how pleasure (arising from doing good)
and anger (arising from doing evil) are caused-
through their own actions. Therefore, neither art thou, nor am I, nor
Mrityu, nor the serpent, nor this old Brahmana lady, is the cause of this
child's death. He himself is the cause here. Upon Kala, O kingi ex-
pounding the matter in this way, Gautami, convinced in her mind that
men suffer according to their actions, spoke thus to Arjunaka.
'Gautami said, Neither Kala, nor Mrityu, nor the serpent, is the
cause in this matter. This child has met with death as the result of its
own Karma. I too so acted (in the past) that my son has died (as its
consequence). Let now Kala and Mrityu retire from this place, and do
thou too, O
Arjunaka, release this serpent.
"Bhishma continued, 'Then Kala and Mrityu and the serpent went
back to their respective destinations, and Gautami became consoled in
mind as also the fowler. Having heard all this, O king,
do thou forego
all grief, and attain to peace of mind. Men attain to heaven or hell as
the result of their own Karma.
This evil has neither been of thy own
creation, nor of Duryodhana's. Know this that these lords of Earth
have all been slain (in this war) as a result of acts of Kalas.
SECTION II
gion and he possessed wealth like another Indra, the lord of the deities.
Suvira too had a son who was invincible in battle, and who was the best
of all warriors and known by the name of Sudurjaya. And Durjya too,
possessed of a body like that of Indra, had a son who beamed with
splendour like that of fire. He was the great monarch named Duryo-
dhana who was one of the foremost of royal sages. Indra used to pour
rain profusely in thekingdom of this monarch, who never fled from the
battlefield and was possessed of valour like unto Indra himself. The
cities and the kingdom of this king were filled with riches and gems and
cattle and grain of various kinds. There was no miser in his kingdom
nor any person afflicted with distress or poverty. Nor was there in his
kingdom any person that was weak in body or afflicted with disease.
This king was very clever, smooth in speech, without envy, a master
of his passions, of a righteous soul, full of compassion, endued with
their estimation. Great, indeed, must that sin of ours be for which
Agni has thus disappeared. Either must the sin be yours, or, must it be
mine. Do you fully investigate the matter. Then hearing the king's
words, O foremost prince of Bharata's race, the Brahmanas, restraining
8 MAHABHABATA
Agni was well pleased with her appearance, her beauty, grace,
character, and nobility of birth, and was minded to beget offspring upon
her. And a son by Agni, of the name of Sudarsana, was soon born of
her, Sudarsana also was, in appearance, as beautiful as the full moon,
and even in his childhood he attained to a knowledge of the supreme
and everlasting Brahma. There was also a king of the name of Oghavat,
who was the grandfather of Nriga.He had a daughter of the name of
Oghavati, and a son too of the name of Ogharatha born unto him. King
Oghavat gave his daughter Oghavati, beautiful as a goddess, to the
learned Sudarsana for wife. Sudarsana, O king, leading the life of a
householder with Oghavati, used to dwell in Kurukshetra with her.
This intelligent prince of blazing energy took the vow, lord, of con- O
quering Death by leading the life of even a householder. The son of
Agni, O king, said to Oghavati, Do thou never act contrary to (the
wishes of) those that seek our hospitality. Thou shouldst make no
scruple about the means by which guesrs are to be welcomed, even if
thou have to offer thy own person. O beautiful one, this vow is always
present in mind, since for house-holders, there is no higher virtue
my
than hospitality accorded to guests. Do thou always bear this in mind
without ever doubting it, if my words be any authority with thee. O
and blessed one, if thou hast any faith in me, do thou never dis-
sinless
not that simple and truthful lady, devoted to her husband, alas, answer
to my call today as she used to do before with sweet smiles? Then that
Brahmana, who was within the hut, thus replied to Sudarsana, Do
thou learn, O son of Pavaka, that a Brahmana guest has arrived, and
though tempted by this thy wife with diverse other offers of welcome,
I have, O Brahmanas, desired only her person, and this fair-
best of
faced lady is engaged in welcoming me with due rites. Thou art at
liberty to do whatever thou thinkest to be suitable to this occasion.-
Mrityu, armed with the iron club, pursued the Rishi at that moment,
desirous of compassing the destruction of one that would, he thought,
deviate from his promise. Sudarsana was struck with wonder, but cast-
ing off all jealousy and anger by look, word, deed, or thought, said-
Do thou enjoy thyself, O Brahmana. It is a great pleasure to me. A
82
10 MAHABHABATA
air, earth, water, and sky, and the mind, the intellect and the Soul,
and time and space and the ten organs of sense, are all present in the
bodies of men, and always witness the good and evil deeds that men do.
This truth has today been uttered by me, and let the gods bless me for
it or destroy me if I have spoken falsely. At this, O Bharata, there
arose in all directions, in repeated echoes, a voice, crying, This is true,
this is not false. Then that Brahmana came out of the hovel, and like
the wind rising and encompassing both Earth and sky, and making the
three worlds echo with Vedic sounds, and calling that virtuous man by
name, and congratulating him, said, O sinless one, I am Dharma All ;
by thy virtue and by her own chastity. There can be nothing contrary
to what this proud lady will say. This utterer of Brahma, endued with
austere penances, shall, for the salvation of the world, be metamorphos-
ed into a mighty river. And thou shah attain to all the worlds in this
thy body, and as truly as the science of Yoga is within her control, this
highly blessed lady will follow thee with only half of her corporeal self,
and with the other half will she be celebrated as the river Oghavati !
penances. Those eternal and everlasting worlds from which none cometh
back will be attained by thee even in this gross body of thine. Thou
hast conquered Death, and attained to the highest of all felicities, and
by thy own power (of mind), attaining to t!.e speed of thought, thou
hast risen above the power of the five elements ! By thus adhering to
the duties of a householder, thou hast conquered thy passions, desires,
and anger, and this princess, O prince of virtuous men has, by serving
thee, conquered affliction, desire, illusion, enmity and lassitude of
mind !
approached chat Brahmana. Death and Soul, all the worlds, all the
elements, intellect, mind, time, and space as also desire and wrath,
were all conquered. Therefore, O best of men, do thou bear this in
mind, that to a householder there is no higher divinity than the guest.
It is said by the learned that the blessings of an honoured guest are
more efficacious than the merit of a hundred sacrifices. Whenever
a deserving guest the hospitality of a householder and is not
seeks
honoured by him, he takes away (with him) all the virtues of the
latter giving him his sins (in return). have now recited to thee, my
I
SECTION III
powerful man, O
sire, by virtue of his austerities, destroyed in a
SECTION IV
"Bhishma said, 'Listen truly in detail, O son of Pritha, how in
olden times Viswamitra attained to the status of a Brahamana Rishi.
There was, O foremost of Bharata's descendants, in the race of Bharata,
a king of the name of Ajamida, who performed many sacrifices and
was the best of all virtuous men. His son was the great king named
Jahnu. Ganga was the daughter of this high-minded prince- The
farfamed and equally virtuous Sindhudwipa was the son of this prince.
From Sindhudwipa sprung the great royal sage Valakaswa. His son
was named Vallabha who was like a second Dharma in embodied form.
His son again was Kusika who was refulgent with glory like unto the
thousand-eyed Indra. Kusika.s son was the illustrious King Gadhi who,
being childless and desiring to have a son born unto him, repaired to
the forest. Whilst living there, a daughter was born unto him. She
was called Satyavati by name, and in beauty of appearance she had
no equal on Earth. The illustrious son of Chyavana. celebrated by
the name of Richika, of the race of Bhrigu, endued with austere
penances, sought the hand of Gadhi, the destroyer of his
this lady.
enemies, thinking him to be poor, did not bestow her in marriage upon
the high-souled Richika. But when the latter, thus dismissed, was
going away, the excellent king, addressing him, said, If thou givest
me a marriage dower thou shalt have my daughter for thy wife.
''
'Richika said, What dower, O king, shall I offer thee for the
hand of thy daughter ? Tell me truly, without feeling any hesitation
in the matter. Gadhi said, O descendant of Bhrigu, do thou give
me a thousand horses fleet as the wind, and possessing the hue of moon-
beams, and each having one ear black.
"Bhishma said, 'Then that mighty son of Chyavana who was the
foremost of Bhrigu's race, besought the deity Varuna, the son of Aditi,
who was the
'
Bhrigu's race, Be
Wheresoever thou shalt seek, the horses
it so.
By my favour, O blessed one, she will soon give birth to a son possessed
H MAHABHABATA
of every virtue. May thy request be fulfilled. Of thee too shall be
born a mighty and glorious son who, endued with virtue, shall per-
petuate my race. Truly do I say this unto thee When you two !
shall bathe in your season, she shall embrace a pepul tree, and thou, O
excellent lady, shalt likewise embrace a fig tree, and by so doing shall
ye attain the object of your desire. O sweetly-smiling lady, both she
1
and you shall have to partake of these two sacrificial offerings (charu)
consecrated with hymns, and then shall ye obtain sons (as desired).
At this, Satyavatii delighted at heart, told her mother all that had been
said by Richika as also of the two balls of charu. Then the mother,
addressing her daughter Satyavati, said : O daughter, as I am deser-
ving of greater consideration from thee than thy husband, do thou
obey my words* The charu, duly consecrated with hymns, which thy
husband has given to thee, do thou give unto me and thyself take the
one that has been prescribed for me. O sweetly-smiling one of blame-
less character, if thou hast any respect for my word, let us change the
also clear that thou hast changed the trees. I had placed the entire
Satyavati, struck with sorrow, fell upon the ground like a beautiful
creeper cut in twain. Regaining her senses and bowing unto her lord
with head (bent), the daughter of Gadhi said to her husband, that fore-
most one of Bhrigu's race, O regenerate Rshi, O thou that art fore-
most amongst those versed in Brahma, do thou take pity on me, thy
wife, win is thus appeasing thee and so order that a Kshatriya son may
not be born unto me. Let my
grandson be such a one as will be famous
for his terrible achievements, if it be thy desire, but not my son, O
Brahmana. Do thou confer this fovour on me. Be it so, said that man
of austere penances to his wife and then, O king, she gave birth [to a
blessed son named Jamadagni. The Gadhi too gave
celebrated wife of
birth to the regenerate Rishi Viswamitra versed in the knowledge of
Brahma, by favour of that Rishi. The highly devout Viswamitra, though
a Kshatriya, attained to the state of a Brahmana and became the founder
SECTION V
"Yudhishthira said, 'O thou that knowest the truths of religion, I
aim and pierced a mighty forest-tree. The tree, violently pierced with
that arrow tipped with virulent poison, withered away, shedding its
leaves and fruits. The tree having thus withered a parrot that had
lived in a hollow of its trunk all his life, did not leave his nest out of
affection for the lord of the forest. Motionless and without food silent
and sorrowful, that grateful and virtuous parrot also withered away
with the tree. The conqueror of Pa ka (Indra) was struck with wonder
wonderful in the matter, for all creatures are seen to evince kindly and
generous feelings towards others. Assuming then the shape of a
Brahmana, Sakra descended on the Earth and addressing the bird, said,
O Suka, O best of bird?, the grand-daughter (Suki) of Daksha -has
become blessed (by having thee as her offspring). I ask thee, for what
reason dost thou not leave this withered tree 1 Thus questioned, the
Suka bowed unto him and thus replied: Welcome to thee O chief of the
gods, I have recognised thee by the merit of my austere penances Well-
done, well-done exclaimed the thousand-eyed deity. Then the latter
I
enquired of him about the reason of his affection for the tree. This
tree is withered and it is without leaves and fruits and is unfit to be the
refuge of birds. Why dost thou then cling to it 1 This forest, too, is
vast and in this wilderness there are numerous other fine trees whose
hollows are covered with leaves and which thou canst choose freely and
to thy heart's content. O
patient one exercising due discrimination in
thy wisdom, do thou forsake this old jtree that is dead and useless and
shorn of all its leaves and no longer capable of any good.
of Sachi, and chief of the gods, the ordinances of the deities are always
to bz obeyed. Do thou listen to the reason of the matter in regard to
which thou hast questioned me. Here, within this tree, was I born, and
here in this tree have I acquired all the good traits of my character, and
here in this tree was I protected in my infancy from the assaults of my
enemies. O sinless one, why art thou, in thy kindness, tampering with
the principle of my conduct in life ? I am compassionate, and devout-
the great test of virtue amongst the good, and this same compassionate
and humane feeling is the source of perennial felicity to the virtuous.
All the gods question thee to remove their doubts in religion, and for
this reason, O lord, thou hast been placed in sovereignty over them all.
It behoves thee not, O thousand-eyed one, to advise me now to aban-
don this tree for ever. When
was capable of good, it supported my
it
ask a boon of me. At this, the compassionate parrot craved this boon
of him, saying, Let this tree revive. Knowing the great attachment
of the parrot to that tree and his high character, Indra, well-pleased,
caused the tree to be quickly sprinkled over with nectar. Then that tree
became replenished and attained to exquisite grandeur through the
penances of the parrot, and the latter too, O great king, at the close of
his life, obtained the companionship of Sakra by virtue of that act of
compassion. Thus, O
lord of men, by communion and companionship
with the pious, people attain all the objects of their desire even as the
'
SECTION VI
"Yudhishthira said, Tell me, O learned sire that art versed in all
83
18 MAHABHABATA
is that the husbandman soweth in his field, good or bad are the fruits
that he reaps. As, unsown with'seed, the soil, though tilled, becomes
fruitless, so, without individual Exertion, Destiny is of no avail. One's
own acts are like the soil, and Destiny (or the sum of one's acts in
previous births) is compared to the seed. From the union of the soil
and the seed doth the harvest grow. It is observed every day in the
world that the doer reaps the fruit of his good and evil deeds that ;
happiness results from good deeds, and pain from evil ones that acts, ;
when done, always fructify; and that, if not done, no fruit arises.
A man of (good) good fortune, while an idler
acts acquires merits with
falls away from his
estate, and reaps evil like the infusion of alkaline
matter injected into a wound. By devoted application, one acquires
beauty, fortune, and riches of various kind. Everything can be secured
by Exertion but nothing can be gained through Destiny alone, by
:
deep. If one's Karma bore no fruit, then all actions would become
fruitless, and relying on Destiny men would become idlers. He who,
without pursuing the human modes of action, follows Destiny only,
acts in vain, like unto the woman that has an impotent husband. In
this world the apprehension that accrues from performance of good
or evil actions is not so great if Destiny be unfavourable as one's
apprehension of the same in the other" world if Exertion be wanting
while here. 1 Man's powers, if properly exerted, only follow his Destiny,
world, for, apprehending their own overthrow, they try to thwart the
acts of others. There is a constant rivalry between the deities and the
Rishis, and if they all have to go through their Karma, still it can never
be averted that there is no such thing as Destiny, for it is the latter
that initiates all Karma. How does Karma originate, if Destiny from
the prime spring of human action ? (The answer is) that by this means,
an accretion of many virtues is made even in the celestial regions.
One's own self is one's friend and one's enemy too, as also the witness
of one's good and evil deeds. Good and evil manifest themselves
through Karma. Good and evil acts do not give adequate results.
Righteousness is the refuge of the gods, and by righteousness is every-
thing attained. Destiny thwarts not the man that has attained to
virtue and righteousness.
In olden times, Yayati, falling from his high estate in heaven,
descended on the Earth but was again restored to the celestial regions
by the good deeds of his virtuous grandsons. The royal sage Pururavas,
celebrated as the descendant of Ila, attained to heaven through the
intercession of theBrahmanas. Saudasa, the king of Kosala, though
dignified by the performance of Aswamedha and other sacrifices,
obtained the status of a man-eating Rafcshasa, through the curse of a
great Rishi. Aswatthaman and Rama, though both warriors and sons
of Munis, failed to attain to heaven by reason of their own actions in
this world. Vasu, though he performed a hundred sacrifices like a
second Vasava, was sent to the nethermost regions, for making a single
false statements. Vali, the son of Virochana, righteoulsy bound by
his promise, was consigned
to the regions under the Earth, by the
the wicked, is soon lost to them. Destiny does not help the man that is
steeped in spiritual ignorance and avarice. Even as a fire of small propor-
tions, when fanned by the wind, becomes of mighty power, so does
Destiny, when joined with individual Exertion, increase greatly (in poten-
tiality). As with the diminution of oil in the lamp its light is extinguished
so does the influence of Destiny's lost if one's acts stop. Having obtained
vast wealth, and women and all the enjoyments of this world, the man,
without action unable to enjoy them long,
is but the high-souled man,
who is even diligent, is able to find riches buried deep Earth and in the
watched over by the fates. The good man who is prodigal (in religious
charities and sacrifices) is sought by the gods for his good conduct, the
celestial world being better than the world of men, but the house of the
miser though abounding in wealth is looked upon by the gods as the
house of dead. The man that does not exert himself is never contented
in thisworld nor can Destiny alter the course of a man that has gone
wrong. So there is no authority inherent in Destiny. As the pupil
follows one's own individual preception, so the Destiny follows Exertion.
The affairs in which one's own Exertion is put forth, there only Destiny
shows its hand. O best
have thus described all the merits
of Munis, I
SECTION VII
"Yudhishthira said, 'O the best of Bharata's race and the fore-
most of great men, I wish to know what the fruits are of good deed.
Do thou enlighten me on thts point.'
"Bhishma said, 'I shall tell thee what thou hast asked. Do thou,
O Yudhishthira, listen to this which constitutes the secret knowledge
of the Rishis. Listen to me as I explain what the ends, long coveted, are
which are attained by men after death. Whatever actions are perfor-
med by particular corporeal beings, the fruits thereof are reaped by
the doers while endued with similar corporeal bodies for example, ;
No act done with the aid of the five organs of sensual perception,
is ever lost. The five sensual organs and the immortal
soul which is the sixth, remain its witnesses. One should
devote one's eye to the service of the guest and should devote one's
heart on the same one should utter words that are agreeable one
; ;
should also follow and worship (one's guest). This is called Panchadaks-
hin Sacrifice, (the sacrifice with five gifts). He who offers good food to
the unknown and weary
travellers fatigued by a long journey, attains
to great merit.Those that use the sacrificial platform as their only bed
obtain commodious mansions and beds (in subsequent births). Those that
wear only rags and barks of trees for dress, obtain good apparel and
ornaments in next birth. One possessed of penances and having his
soul on Yoga, get vehicles and riding animals (as the fruit of their
renunciation in this life). The monarch that down by the side of the
lies
sacrifical fire, attains to vigour and valour. The man who renounces the
enjoyment of all delicacies, attains to prosperity, and he that abstains
from animal food, obtains children and cattle. He who lies down with
his head downwards, or who lives in water, or who lives secluded and
alone in the practice of Brahmacharya, attains to all the desired ends.
He who and welcomes him with water to wash
offers shelter to a guest
his feet as also with food, light and bed, attains to the merits of the
sacrifice with the five gifts. He who lays himself down on a warrior's
bed on the battle-field in the posture of a warrior, goes to those eternal
regions where the object of desire are
all fulfilled. A man, O king,
attains to riches that makes charitable gifts. One secures obedience to
one's command by the vow of silence, all the enjoyments of life by
practice of austerities, long life by Brahmacharya, and beauty, pros-
perity and freedom from disease by abstaining from injury toother.
Sovereignty falls to the lot of those that subsist on fruits and roots only.
Residence in heaven is atained by those that live on only leaves of trees.
A man, O king, is said to obtain happiness, by abstention from food.
By confining one's diet to herbs alone, one becomes possessed of cows.
By living on grass one attains to the celestial regions. By foregoing all
intercourse with one's wife and making ablutions three times during the
day and by inhaling the air only for purposes of subsistence, one obtains
the merit of a sacrifice. Heaven is attained by the practice of truth,
nobility of birth by sacrifices. The Brahmana of pure practices that
subsists on water only, and performs the Agnihotra ceaselessly, and
recites the Gayatri obtains a ,kingdom. By abstaining food or by regulating
it, one attains to residence in heaven. O king, by abstaining from all
but the prescribed diet while engaged in sacrifices, and by making pil-
grimage for twelve years, one attains to a place better than the abodes
reserved for heroes. By reading all the Vedas, one is instantly liberated
22 MAHABHABATA
pursue him (in all his different transformations). As the flowers and
fruits of a tree, unurged by visible influences, never miss their proper
season, so does Karma done in a previous existence bring about its fruits
in proper time. With age, man's hair grows gray his teeth become ;
loose ; his eyes and ears too become dim in action ; but the only thing
that does not abate his desire for
enjoyments. Prajapati is pleased
is
with those acts that please one's father, and the Earth is pleased with
those acts that please one's mother, and Brahma is adored with those
acts that please one's preceptor. Virtue is honoured by him who hon-
ours these three, The acts of those that despise these three do not avail
them.'
Vaisampayana said, "The princes of Kuru's race became filled
with wonder upon listening to this speech of Bhishma. All of them be-
came pleased in mind and overpowered with joy. As Mantras applied
with a desire to win victory, or the performance of the SKoma sacrifice
made without proper gifts, or oblations poured on the fire without pro-
per hymns, become useless and lead to evil consequences, even so sin
and evil results flow from falsehood in speech. O prince, I have thus
related to thee this doctrine of the fruition of good and evil acts, as
narrated by the Rishis of old. What else dost thou wish to hear ?"
SECTION VIII
"Yudhishthira said,
4
Who are deserving of worship ? Who are
they unto whom one may bow ? Who are they, O Bharata, unto
whom thou wouldst bead Who, again, are they whom
thy head ?
thou likest ? Tell me all this, O prince. What is that upon which
thy mind dwells when affliction overwhelms thee ? Do thou discourse
to me on what is beneficial here, that is, in this region of human beings,
1
as also hereafter.
"Bhishma said. I like those regenerate persons whose highest
wealth is Brahman, whose heaven consists in
knowledge of the their
soul, and whose penances are constituted by their diligent study of the
Vedas. My heart yearns after those in whose race persons, young and
old diligently bear the ancestral burthens without languishing under
others. My O
monarch, always yearns after them who, for the
heart,
gratification of Brahmanas, O Yudhishthira, give unto them, with
devotion, food that is well-cooked a-nd clean and wholesome. It is easy
to fight in battle, but not so to make a gift without pride or vanity.
In this world, O Yudhishthira, there are brave men and heroes by
hundreds. While counting them, he that is a hero in gifts should be
regarded as superior, O
if I had been even a vulgar
amiable one,
Brahmana, I would have myself as very great, not to
regarded
speak of one born in a good Brahmana family endued with righteousness
of conduct, and devoted to penances and learning. There is no one, O
son of Pandu, in this world that is dearer to me than thou, O chief of
Bharata's race but dearer to me than thou are the Brahmanas. And since,
O best of the Kurus, the Brahmanas are very much dearer to me than
thou, it isby that truth that I hope to go to all those regions of felicity
which have been acquired by my sireSantanu. Neither my sire, nor my
sire's sire, nor any one else connected with me by blood, is dearer to me
than the Brahmanas. I do not expect any fruit, small or great, from my wor-
ship of the Brahmanas (for I worship them as deities because they are
8
deserving of such worship), In consequence of what I have done to
the Brahmanas word, and deed, I do not feel any pain now
in thought,
even so the Earth, not having obtained the Brahmana, made the Kshatriya
her lord. The Brahmanas should be protected like sons and worshipped
like sires or preceptors. Indeed, O best of the Kurus, they should be wait-
ed upon with reverence even
as people wait with reverence upon their
and righteousness. They are devoted to truth. They are always engaged
in the good of every creature. Yet when angry they are like snakes of
virulent poison. They should, for these reasons, be always waited upon
and served with reverence and humility. One should, O Yudhishtira,
always fear these two, viz, Energy and Penances. Both these should be
avoided or kept at a distance. The effects of both are speedy. There
is this superiority, however, of Penances, viz., that Brahmanas endued
with Penances, O monarch, can, if angry, slay the object of their wrath
(regardless of the measure of Energy with .which that object may be en-
dued). Energy and Penances, each of the largest measure, become
neutralised if applied against a Brahmana that has conquered wrath. If
the two, that is, Energy and Penances, be set against each other, then
destruction would overtake both but not destruction without, a rem-
nant, for while Energy, applied against Penances, is sure to be des-
troyed without leaving a remnant. Penances applied against Energy
cannot be destroyed completely.
1
As the herdsman, stick in hand, pro-
tects the herd, even so should the Kshatriya always pretects the Vedas
and the Brahmanas. Indeed, the Kshatriya should protect
all righteous
Brahmanas even as a sire protects his sons. He should always have his
eye upon the house of the Brahmanas for seeing that their means of
subsistence may not be wanting.'
1 i.e., one should keep oneself aloof from both Energy and Penances,
for both these can consume, if troubled or interfered with. By 'Energy' is
meant both physical and mental force. It belongs to the Kshalriya as
Penances belong to the Brahmana, T.
SECTION IX
''Yudhisthira said, O grandsire, O thou of great splendour, what
do those men become who, through stupefaction of intellect, do not
make gifts unto Brahmanas after having promised to make those gifts ?
O thou that art the foremost of all righteous persons, do tell me what
the duties are in this respect. Indeed, what becomes the end of those
wicked wights that do not give after having promised to give.
"Bhishma said, The person that, after having promised, does not
give, be it little or much, has the mortification to see his hopes (in every
direction) become fruitless like the hopes of a eunuch in respect of pro-
geny. Whatever good between the day of his
acts such a person docs
birth and that of his death, O Bharata, whatever libations he pours on the
sacrificial fire, whatever gifts he makes, O chief of Bharata's race, and
whatever penances he performs all become fruitless. They that are con-
versant with the scriptures declare this as their opinion, arriving at it, O
chief of the Bharatas, with the aid of a well-ordered understanding.
Persons conversant with the scriptures are also of opinion that such a
man may ba cleansed by giving away a thousand horses with ears of a
dark hue. In this connection is cited the old narrative of the discourse
between a jackal and an ape. While both were human beings, O
scorcher of foes, they were intimate After death one of them
friends.
became a jackal and the other an ape. Beholding the jackal one day eat-
ing an animal carcase in the midst of a crematorium, the ape, remem-
bering his own and his friend's former birth as human beings, addressed
him, saying, Verily, what terrible sin didst thou perpetrate in thy
former birth in consequence of which thou art obliged in this birth to
feed in a crematorium upon such repulsive fare as the putrid carcase of
an animal ?Thus addressed, the jackal replied unto the ape, saying,
Having promised to give unto a Brahmana I did not make him the gift.
It is for that sin, O ape, that I have fallen into this wretched order of
by his puissance and good wishes, the sons and grandsons and animals and
relatives and ministers and other officers and the city and the provinces
6
of the king. Even such is the energy, so great, of the Brahmana like
unto that of the thousand-rayed Surya himself, on the Earth. There-
fore, O Yudhishthira, if one wishes to attain to a respectable or happy
order of being next birth, one should, having passed the promise
in one's
should not be imparted unto one that belongs to a low or mean caste.
It is said that the preceptor who imparts instruction to such a person
incurs great fault. Listen to me, O chief of Bharata's race, as I recite to
thee, O
Yudhishthira, this instance that occurred in days of old, O
monarch, of the evil consequences of the imparting of instruction unto
a low-born person fallen into distress. The incident which I shall relate
wait upon and serve you here. Be gratified with me that humbly seek
thy shelter.
"The Kulapati said, It is impossible that a Sudra should live here
adopting the marks specially intended for those practising lives of
Renunciation. If it pleases thee, thou mayest stay here, engaged in
waiting upon and serving us. Without doubt, by such service thou shalt
attain to many regions of high felicity .
"Bhishma continued, 'Thus addressed by the ascetic, the Sudra
began ~o reflect in his mind, O king, saying, How should I now act ?
Great is my reverence for those religious duties that lead to merit.
Let this, however, be settled, that I shall do what would be for my
2
benefit.' Proceeding spot that was distant from that asylum,
to a
he made a hut of the twigs and leaves of trees Erecting also a sacri-
ficial platform, and making a little space for his sleep, and some plat-
forms for the use of the deities, he began, O
chief of the Bharatas, to lead
a life regulated by rigid observances and vows and to practise penances,
abstaining entirely from speech all the while. He began to perform ablu-
tions thrice a day, observe other vows (in respect of food and sleep),
make sacrifices to the deities, pour libations on the sacrificial fire, and
adore and worship the deities in this way. Restraining all carnal desires,
living abstemiously upon fruits and roots, controlling all his senses, he
daily welcomed and entertained all that came to his retreat as guests,
offering them herbs and fruits that grew plentifully around. In this
3
way he passed a very long time in that hermitage of his. One day an
ascetic came to that Sudra's retreat for the purpose of making his
acquaintance. The Sudra welcomed and worshipped the Rishi with due
rites, and gratified him highly. Endued with great energy, and possessed
of a righteous soul, that Rishi of rigid vows conversed with his host on
many agreeable subjects and informed him of the place whence he had
1 'Tapasye' is 'Tapah karishye.' There being no indirect narration in
Sanskrit, suoh forms cannot be helped. A Kulapati is an ascetic that owns
ten thousand ascetics for his disciples, Kanwa, the foster-father of Sakun-
tala, was a Eulapati.
2 i.e. renouncing service which is the duty ordained for person of his
order, he desired to betake himself to universal Renunciation or Sanyasa,
without, however, the lingam or marks of that vow. T.
3 'Sankalpa-niyamopetah' means 'Sankalpasya nigraba,' of 'chitra-
1 1
come. In this way, O chief of the Bharatas, that Rishi, O best of men,
came into the asylum of the Sudra times out of number for the object
of seeing him. On one of these occasions, the Sudra, O king, addressing
the Rishi said, I desire to perform the rites that are ordained for the
Pitris. Do thou instruct me kindly in this matter. Very well, the
Brahmana said in reply unto him, O monarch. The Sudra then, puri-
fying himself by a bath, brought water wash his feet,
for the Rishi to
and he also brought some Kusa grass, and wild herbs and fruits, and a
sacred seat, and the seat called Vrishi. The Vrishi, however, was placed
by the Sudra towards the south, with his head turned to the west. Be-
holding, this and knowing that it was against the ordinance, the Rishi
addressed the Sudra, saying, Place the Vrishi with its* head turned to-
wards the East, and having purified thyself, do thou sit with thy face
turned towards the north The Sudra did everything as the Rishi direc-
ted. Possessed of great intelligence, and observant of righteousness, the
Sudra received every direction, about the Sraddha, as laid down in the
ordinance, from that Rishi endued with penances regarding the manner
of spreading the Kusaand placing the Arghyas, and as regards the
grass,
rites to be observed in the matter of the libations to be poured and the
food to be offered. After the rites in honour of the Pitris had been
accomplished, the Rishi, was dismissed by the Sudra, whereupon he re-
turned to his own abode. 1
After a long time, the whole of which he
passed in the practice of such penances and vows, the Sudra ascetic met
with his death in those woods. In consequence of the merit he acquired
by those practices, the Sudra in his next life, took birth in the family of
a great king, and in course of time became possessed of great splendour.
The regenerate Rishi also, when the time came, paid his debt in Nature.
In his next life, O chief of Bharata's race, he took birth in the family
of a priest. It was in this way that those two, viz, that Sudra who had
passed a life of penances and that regenerate Rishi who had in kindness
given the former some instructions in the matter of the rites performed
in honour of the Pitris, became reborn, the one as scion of a royal race
and the other as the member of a priestly family. Both of them began
to grow and both acquired great knowledge in the usual branches of
study. The Brahmana became well versed in the Vedas as also in the
and protected and cherished all his subjects. Everyday, however, the
king on the occasion of receiving benedictions from his priest as also of
the performance of religious and other sacred rites, smiled or laughed
at him loudly. In this way, O monarch, the reborn Sudra who had be-
come a king, laughed at sight of his priest on numberless occasions. 8
The priest, marking that the king always smiled or laughed whenever
he happened to cast his eyes on him, became angry. On one occasion
he met the king in a place where there was nobody else. He pleased
the king by agreeable discourse. Taking advantage of that moment, O
chief of Bharata's race, the priest addressed the king, saying, O thou of
great splendour, I pray thee to grant me a single boon.
"The king said, O best of regenerate persons,
ready to grant I am
thee a hundred of boons, what dost thou say then of one only ? From
the affection I bear thee and the reverence in which I hold thee, there
is nothing that I cannot give thee.
"The priest said, I desire to have only one boon, O king, thou
hast been pleased with me. Swear that thou wouldst tell me the truth
instead of any untruth.
"Bhishma continued, Thus addressed by the priest, O Yudhish-
thira, the king said unto him So be it. If what thou wouldst ask me
be known to me, I shall certainly tell thee truly. If on the other hand,
the matter be unknown to me, Inot say anything.
shall
"The priest said, Every day, on occasions of obtaining my bene-
dictions, when, again, I am engaged in the performance of religious rites
'Atharva Veda Veda cha* implies that the Atharvans were not gene-
1
under the term 'Veda' by which the first three Vedas only
rally included
were meant.
2 'Punyaha-vaohana' is a peouliar rite. The priest or some other
Brahmana is invited. Gifts are then made to him, and he utters benedic-
tions in return upon the giver. Yudhishthira used to invite every day a
large number of Brahmauas and make them very valuable presents for
obtaining their benedictions. T.
ANUSABANA PABVA SI
on thy behalf, on occasions also of the Homa and other rites of propitia-
tion, why is it that thou laughest upon beholding me ? Seeing thee
laugh at me on all occasions, my mind shrinks with shame. I have
gratified with me, and impelled by the desire of doing me good, thou,
Brahmana, wert pleased to give me certain instructions in the rites
1 performed (on one occasion) in honour of my Pitris. The instructions
thou gavest me were in respect of the manner of spreading the Vrishi
and the Kusa blades and of offering libations and meat and other food
to the manes, O foremost of ascetics. In consequence of this transgres-
sion of thine thou hast taken birth and I have taken birth
as a priest,
not certainly laugh at thee from desire of disregarding thee. Thou art
my preceptor. 1 At this change of condition I am really very sorry. My
heart burns at the thought. I remember our former births, hence do I
laugh at sight of thee. Thy austere penances were all destoyed by the
instructions thou gavest me. Relinquishing thy present office of priest,
do thou endeavour to regain a superior birth. Do thou exert so that
thou mayst not obtain in thy next life a birth meaner than thy present
one. Take as much wealth as thou wishest, O learned Brahmana, and
cleanse thy soul, O best of men.
"Bhishma continued, by the king (from the office of
'Dismissed
priest), the Brahmana made many gifts, unto persons of his own order,
of wealth and land and villages. He observed many rigid and severe
vows as laid down by the foremost of Brahmanas. He sojourned to many
1 The 'Diksha' is that rite which one passes through by way of pre-
paration for those sacrifices and vows that one seeks to perform.
1
2 'Satyanrite is equivalent to trade or barter. T,
SECTION XI
Yudhishthira said, Tell me, O grandsire, in what kind of man or
woman, O chief of the Bharatas, does the goddess of prosperity always
reside ?'
quent, active, attentive to business, free from wrath, given to the wor-
ship of the deities, endued with gratitude, has his passions under com-
plete control, and is high-minded in every thing. I never reside with
one that is inattentive to business, that is an unbeliever, that causes an
intermixture of races in consequence of his lustfulness, that is ungrate-
ful, that is of impure practices, that uses harsh and cruel words, that
is a thief, that cherishes malice towards his preceptors and other seniors,
those persons that are endued with little energy, strength, life, and
honour, that are distressed at every trifle, and that always indulge
in wrath. I never reside with these that think in one strain and act in
a different one.' I never reside also with him who never desires any
acquisition for himself, of him who is so blinded as to rest content with
the lot in which he finds himself without any exertion or with those
that are contented with small acquisitions. I reside with those that are
observant of the duties of their own order, or those that are conversant
with the duties of righteousness, or those that are devoted to the service
of the aged or those that have their passions under control, or those
that are endued with cleansed souls, or those that observe the virtue of
forgiveness, or those that are able and prompt in action, or with such
women as are forgiving and self-restrained. I reside with those women
also that are devoted to truth and sincerity and that worship the deities-
1 'Sanguptamanoratheshu* is explained by the Commentator as persona
who conceal their real sentiments by aoting differently from what they
think flowers. The reference is to hypocrites. T.
85
34 MAHABHABATA
I do not reside with those women also that do not attend to household
furniture and provisions scattered all around the house* and that always
utter words contrary to the wishes of their husbands. I always avoid
those women that are fond of the houses of other people and that have
no modesty. On the other hand, I reside with those women that are
devoted to their husbandsi that are blessed in behaviour, and that are
always decked in ornaments and attired in good robes. I always reside
with those women that are truthful in speech, that are of handsome
and agreeable features, that are blessed and that are endued with all
accomplishments. I always avoid such women as are sinful and unclean
or impure, as always lick the corners of their mouths, as have no
patience or fortitude, and as are fond of dispute and quarreling, as are
given to much sleep, and as always lie down. I always reside in con-
veyances and the animals that drag them, in maidens, in ornaments and
good vestments, in sacrifices, in clouds charged with rain, in full-
blown lotuses, and in those stars that bespangle the autumnal firmament.
I reside in elephants, in the cow pen, in good seats, and in lakes adorned
the throne and good men. I always reside in that house in which the
inmate pours libation on the sacrificial fire and worships kine, Brah-
manas and the deities. I reside in that house where at the proper time
offerings are made unto the deities, in course of worship. 1 I always
perfection and full measure, devotion to the Brahmanas, and the quality
of agreeableness. Can I not say, O lady that I do not reside in my em-
bodied form, (in any of these places that I have mentioned, except
Narayana)? That person in whom I reside in spirit increases in right-
eousness and fame and wealth and objects of desire.
stupefied his senses. Afflicted with hunger and thirst, the king's con-
fusion was so great that he could not ascertain the points of the
compass. Indeed, afflicted with thirst, he began to wonder hither and
thither. He then beheld a lake that was exceedingly beautiful and was
transparent water. Alighting from his steed, and plunging into
full of
the lake, he caused his animal to drink. Tying his horse then, whose
thirst had been slaked, to a tree, the king plunged into the lake again
for performing his ablutions. To his amazement he found that he was
changed, by virtue of the waters, into a woman. Beholding himself
thus transformed in respect of sex itself, the king became overpowered
with shame. With his senses and mind completely agitated, he began
to reflect with his whole heart in this strain : Alas, how shall I ride
1 The belief is that & man remains childless in consequence of his sins,
If these sini can be washed away, he may be sure to obtain children, T,
36 MAHABHAEATA
great might, and all children of my own loins, Alas, thus transformed,
what shall I say unto them ? What shall I say unto my spouses, my
relatives and well-wishers, and my subjects of the city and the provinces?
Rishis conversant with duty and religion and other
the truths of
matters say that mildness and softness and liability to extreme agitation
are the attributes of women, and that activity, hardness, and energy are
the attributes of men. Alas, my manliness has disappeared. For what
reason has femininity come over me ? In consequence of this transfor-
mation of sex, how shall I succeed in mounting my horse again ?
abounding with fowl of every description. Plunging into that stream for
performing my ablutions, I was transformed into a woman!
Summoning then his spouses and counselors, and all his sons by their
names, that best of monarchs transformed into a woman said unto them
these words : Do ye enjoy this kingdom in happiness. As regards
myself, I shall repair to the woods, ye sons. Having said so unto
his children, the monarch proceeded to the forest. Arrived
there, she came upon an asylum inhabited by an ascetic. By that
ascetic the transformed monarch gave birth to a century
of sons. Taking all those children of hers, she repaired to
where her former children were, and addressing the latter, said,
Ye are the children of my loins while I was a man. These are
my children brought forth by me in this state of transformation. Ye
sons, do ye all enjoy my kingdom together, like brothers born of the
same parents. At this command of their parent, all the brothers,
uniting together, began to enjoy the kingdom as their joint property.
Beholding those children of the king all jointly enjoying the kingdom as
brothers born of the same parents, the chief of the celestials, filled with
wrath, began to reflect, By transforming this royal sage into a woman
I have, seems, done him good instead of an injury.-^Saying this, the
it
children of the same father. The sons of the sage Kasyapa, w'z., the
deities and the Asuras, quarrelled with each other on account of the
much more, therefore, should you quarrel with each other) ? This
kingdom that your paternal property is being enjoyed by these
is
my husband who is a high souled ascetic. All of them were born in the
ascetic's retreat. I took them to the capital. My children, through
the influence of Time, quarrelled with each other, O twice-born one,
Thus afflicted by Destiny, I am indulging in grief, Indra addressed him
in these harsh words. In former days, O lady, thou gavest me great
pain, for thou didst
perform a sacrifice that is disliked by Indra. Indeed,
though I was present, thou didst not invoke me with honours. I am
that Indra, O thou of wicked understanding. It is I with whom thou
hast purposely sought hostilities.Beholding Indra, the royal sage fell
at his feet, touching them with and said, Be gratified with me,
his head,
condition as a person of the male sex ? The ascetic lady, joining her
hands, answered Indra, saying, O Vasava, let those sons of mine come
to life that were borne by me as a woman. Filled with wonder at this
reply, Indra once more asked the lady. Why dost thou entertain less
affection for those children of thine that were begotten by thee in
thy form of a person of the male sex ? is Why it that thou bearest
greater affection for those children that were borne by thee in thy trans-
formed state ? I wish to hear the reason of this difference in respect of
thy affection. It behoveth thee to tell me everything
"
'The lady said, The affection that is entertained by a woman is
borne by me as a woman.
"Bhishma continued, Thus addressed, Indra became highly pleased
and said unto her, O lady that art so truthful, let all thy children
come back into life. Do thou take another boon, O foremost of kings,
in fact, whatever boon thou likest. O thou of excellent vows, do
thou take from me whatever status thou choosest, that of woman or
of man.
'The lady said, I desire to remain a woman, O Sakra. In fact,
1 do not wish to be restored to the status of manhood, O Vasava.
Hearing this answer, Indra once more asked her, saying, Why is it,
O puissant one, that abandoning the status of manhood thou wishest
that of womanhood ? Questioned thus, that foremost of monarchs
transformed into a woman answered, In acts of congress, the pleasure
that women enjoy is always much greater than what is enjoyed by
men. It is for this reason, O Sakra, that I desire to continue a woman ;
O foremost of the deities, truly do I say unto thee that I derive greater
pleasure in my present status of womanhood. I am quite content with
this status of womanhood that I now have. Do thou leave me now,
O lord of heaven Hearing these words of hers, the lord of the celes-
tialsanswered, So be
it, and bidding her farewell, proceeded to
heaven. Thus, O
monarch, it is known that woman derives much
greater pleasure than men under the cricumstances thou hast asked.
SECTION XIII
done with the mind, and the ten paths of action. The three acts that
are done with the body and should be wholly avoided are the destruc-
tion of the lives of other creatures, theft or appropriation of what be-
longs to other persons, and the enjoyment of other people's wives. The
four acts that are done with speech, O king, and that should never be
indulged in or even thought of, are evil conversation, harsh words,
publishing other people's and falsehood. Coveting the posses-
faults,
sions of others, doing injury to others, and disbelief in the ordinances
of the Vedas, are the three acts done with the mind which should
1
always be avoided. Hence, one should never do any evil act in word,
body, or mind. By doing good and evil acts, one is sure to enjoy or
endure the just consequences thereof. Nothing can be more certain
'
than this.'
SECTION XIV
Yudhishthira said, 'O son of the River Ganga, thou hast heard
all the names Maheswara, the Lord of the universe. Do thou tell us,
of
O grandsire, names that are applied, O puissant one, unto Him
all the
who is called Isa and Sambhu. Do thou tell us all those names that are
applied unto Him who is called Vabhru or vast, Him that has the
universe for his form, Him that is the illustrious preceptor of all the
deities and the Asuras, that is called Swayambhu (self-creating) and that
is the cause of the origin and dissolution of the universe. Do thou tell
us also of the puissance Mahadeva.
"Bhishma said, 'I am quite incompetent to recite the virtues of
Mahadeva of highest intelligence. He pervades all things in the uni-
verse and yet is not seen anywhere. He is the creator of universal
self and the Pragna (knowing) self and he is their master. All
the deities, from Brahman to the Pisachas, adore and worship him.
He transcends both Prakriti and Purusha. It is of Him that Rishis,
conversant with Yoga and possessing a knowledge of the tattwas, think
and reflect. He is indestructible and Supreme Brahma. He is both
existent and nonexistent. Agitating both Prakriti and Purusha by
means of His energy, He created therefrom the universal lord of crea-
tures, viz., Brahma. Who there that is competent to tell the virtues
is
1 I give, in the affirmative form of speech, the three mental acts that
are directed to be avoided. In the original, these are given in the negative
form. Absence of coveting the possessions of others is the act that is
directed to be followed. So compassion for all creatures is prescribed ; and,
lastly, the belief is directed to be entertained that acts have fruits, for the"
Vedas declare as such. He that does not believe that acts have fruits
disbelieve the very Vedas which of course, is a sinful act. T.
40 MAHABBABATA
Bhava ? Only Narayana, O son, that bearer of the discus and the mace,
can comprehend Mahadeva. He is with deterioration* He is the fore-
most of all beings in attributes. He is Vishnu, because of his pervading
the universe. He is irresistible. Endued with spiritual vision, He is
possessed of supreme Energy. He sees all things with the eye of Yoga.
It is inconsequence of the devotion of the higli-souled Krishna to the
illustrious Rudra whom he gratified, O Bharata, in the retreat of
gratifying the illustrious and boon giving Siva, that Master of all the
mobile and the immobile universe. In every new Yuga has Krishna
(by such penances) gratified Mahadeva. In every Yuga has Mahadeva
been gratified with the great devotion of the high-souled Krishna.
How great is the puissance of the high-souled Mahadeva, that original
cause of the universe, has been seen with his own eyes by Hari who him-
self transcends all deterioration, on the occasion of his penances in the
retreat of Vadari undergone for obtaining a son.
3
I do not, O Bharata,
behold any one that is superior to Mahadeva. To expound
the names of
that god of gods fully and without creating the desire of hearing more
only Krishna is competent. This mighty-armed one of Yadu's race is
alone competent to tell the attributes of the illustrious Siva. Verily,
O king, only he is able to discourse on the puissance, in its entirety of
the Supreme deity ?
Vaisampayana continued, "Having said these words, the illus-
"Bhishmi said. Thou art the Master of all the deities and the
Asuras. Thou art illustrious. Thou art Vishnu
consequence of thy in
hending Him ?' I shall, therefore, truly recite to you some only of the
attributes of that illustrious slayer of Asuras, who is regarded as the
Lord of all sacrifices and vows-"
Vaisampayana continued, "Having said these words, the illus-
triousVasudeva began his discourse on the attributes of the high-souled
Mahadeva endued with the highest intelligence, after having purified
himself by touching water.
"Vasudeva said, 'Hear, ye foremost of Brahmana's and thou
Yudiiishthira also, O sire, and hear thou too, O Ganga's son, the names
that are applied unto Kaparddin. Hear ye, how in former days, I
obtained a sight, so difficult to obtain, (of that great god), for the sake
of Samva. Verily, in those days was the illustrious deity seen by me in
8
consequence of Yoga-abstraction. After twelve years had expired
'How can one that is merely a man comprehend Sambhu whom the senses
cannot comprehend, for Sambbu d .veils in the firmament of the heart and
cannot ba seen but by the internal vision that Yoga supplies.' Some texts
read 'nidbanamadim meaning end and beginning.' T.
3 It is said that for obtaining a worthy son, Krishna underwent tbe
austerest of penances on the breast of Llitnavat, with a view to gratifying
86
49 MAHABHABATA
from the time when Pradyumna, the son of Rukmini, who is endued
with great intelligence, slew the Asura Samvara in days of yore, my
spouse Jamvavati addressed me. Indeed, beholding Pradyumna and
Charudeshna and other sons born of Rukmini, Jamvavati, desirous of a
son, said these words unto me, O Yudhishthira, Grant me, O thou of
unfading glory, a son endued with heroism, the foremost of mighty men,
possessed of the most agreeable features, sinless in conduct, and like
unto thyself. And O, let there be no delay on thy part in granting this
prayer of mine. There is nothing in the three worlds that is unattainable
by thee. O perpetuator of Yadu's race, thou canst create other worlds
if only thou wishest it. Observing a vow for twelve years and purify-
ing thyself, thou hadst adored the Lord of all creatures (viz-, Mahadeva)
and then begot upon Rukmini the sons that she has obtained from thee,
viz.,Charudeshna and Sucharu and Charuvesa and Yasodhana and
Charusravas and Charuyasas and Pradyumna and Sambhu. O slayer of
Madhu, do thou grant to me a son like unto those of great powers whom
thou hast begotten upon Rukmini ? Thus addressed by the princess,
I replied unto her of slender waist, Let me have thy permission (to
leave thee for some time), O queen. I shall certainly obey thy behest.
She answered me, saying, Go, and may success and prosperity always
attend thee. Let Brahman and Siva and Kasyapa, the Rivers, those
deities that preside over the mind, the soil, all deciduous herbs, those
Chhandas (Rhymes) that are regarded as bearers of the libations poured
in sacrifices, the Rishis, Earth, the Oceans, the sacrificial presents, those
syllables that are uttered for completing the cadences of Samans, the
Rikshas,. the Pitiis, the Planets, the spouses ot the deities, the celestial
maidens, the celestial mothers, the great cycles, kme, Chandramas,
Savitri Agni, Savitri, the knowledge of the Vedas, the seasons, the year,
small and big divisionsof time, e.g., the Kshanas, the La has, the Muhurtas,
the Nime^has, and the Yugas in succession, protect thee, O Yadava, and
keep thee in happiness, wherever thou mayst stay. Let no danger overtake
thee on thy way, and let no heedlessness be thine, O sinless one. Thus
blessed by her, I took her leave, bidding fare-well unto the daughter
of the prince of apes. Repairing then into the presence of that fore-
most of men, viz., my
father, of my mother, of the king, and of Ahuka,
I informed them of what the daughter of the prince of the Vidyadharas,
in great affliction, had said unto me. Bidding them farewell with a
sorrowful heart, I then repaired to Gada and to Rama of great might.
the god Mahadeva. The BOD obtained as a boon from Mahadeva was Samva,
as would appear from this and the succeeding Verses. Elsewhere, however,
it is stated that the son so obtained was Pradyumna begotten upon
Rukmini. The inconsistency would disappear if we suppose that Krishna
adored Mahadeva twice for obtaining BOOS. T.
ANUSASANA PABVA 43
These two cheerfully addressed me, saying, Let thy penances increase
without any obstruction. Having obtained the permission of all of
them, I thought of Gadura. He immediately came to me and bore me
to Himavat (at my bidding). Arrived at Himavat, I dismissed him.
There on that foremost of mountains, I beheld many wonderful sights.
I saw an excellent, wonderful, and agreeable retreat for the practice of
penances. That delightful retreat was owned by the high-souled
LJpamanyu who was a descendant of Vyaghrapada. That retreat is
applauded and reverenced by the deities and the Gandharvas, and
seemed to be covered with Vedic beauty. It was adorned with Dhavas
and Kakubhas and Kadamvas and cocas, with Kuruvakas and Ketakas
and Jamvus and Patalas, with banians and Varunakas and Vatsanabhas
and Vilwas, with Saralas and Kapitthas and Fiyalas and Salas and
palmyras with Vadaris and Kundas and Punnagas and Asokas and
Amras and Kovidaras and Champakas and Panasas, and with diverse other
trees endued with fruits and flowers. And that retreat was also decked
with the straight stems of the Musa Supienta.
1
Truly, that asylum was
adorned with diverse other kinds of trees and with diverse kinds of
fruits forming the food of diverse kinds of birds. Heaps of ashes (of
sacrifical fires) were thrown in proper places all around, which added to
the beauty of the scene. It abounded with Rurus and apes and tigers
and lions and leopards, with deer of diverse species and peacocks, and
with cats and snakes. Indeed, large numbers of other animals also
were seen there, as also buffaloes and bears. Delicious breezes constantly
blew bearing the melodious strains of celestial nymphs. The babblings
of mountain rivullets and springs, the sweet notes of winged choristers,
the gruntings of elephants, the delicious strains of Kinnaras, and the
auspicious voice of ascetics singing the Samans, O
hero, and diverse
other kinds of music, rendered that retreat extremely charming. The
very imagination cannot conceive another retreat as delightful as the
one I beheld. There were also large houses in that asylum, intended for
keeping the sacred fire, and covered all over with flowering creepers.
It was adorned with the river Ganga of clear and sacred water. Indeed,
the daughter of Jahnu always remained there. It was decked also with
in aspect. His name was Upamanyu. Unto me who bowed unto him
with a nod he said, Welcome art thou, O thou of eyes like
of the head,
lotus petals. Today, by this visit of thine, we see that our penances
have home fruit. Thou art worthy of our adoration, but thou adorest
us still. Thou art worthy of being seen, but thou desirest to see me.
Joining my hands I addressed him the usual enquiries respecting the
well-being of the animals and birds that resided in his asylum, of the
progress of his righteousness, and of his disciples- The illustrious
Upamanyu then addressed me in words that were exceedingly sweet
'and delightful, Thou shalt, O Krishna, obtain without doubt a son like
unto thyself. Betaking thyself to severe penances, do thou gratify
Isana, the Lord of
all creatures. That divine Master, O Adhokshaja,
sporteth here with his spouse by his side. O Janarddana, it was here
that the deities with all the Rishis, in days of yore, gratified that fore-
most of deities by their penances and Brahmacharyya and truth and
and succeeded in obtaining the fruition of many high
self-restraint,
desires. That god is verily the vast receptacle of all energies
illustrious
and penances. Projecting into existence and withdrawing once more unto
himself all things fraught with good and evil, that inconceivable Deity
whom thou seekest, O destroyer of foes, lives here with his spouse. He
who took his birth as the Danava named Hiranykashipu, whose strength
was so great that he could shake the very mountains of Meru, succee-
ded from Mahadeva the puissance belonging to all the
in obtaining
deities and enjoyed
it for ten millions of years. He who was the fore-
most of all his sons and who was celebrated by the name of Mandara,
succeeded, through the boon he had obtained from Mahadeva, in fight-
ing Sakra for a million of years. The terrible discus of Vishnu and the
thunderbolt of Indra were both unable to make the slightest impression,
O Kesava, in days of yore, upon the body of that great cause of univer-
sal affliction. The discus which thou bearest, O sinless one, was given
1
unto thee by Mahadeva after he had slain a Daitya that was proud of
his strength and used to live within the waters. That discus, blazing
with energy and like unto was created by the great god having for
fire,
his device the bull. Wonderful and irresistible in energy it was given
unto thee by that illustrious god. In consequence of its blazing energy
it was incapable of being gazed at by any person save Siva the wielder
of Pinaka. It was Bhava (Siva) bestowed upon it
for this reason that
the name of Sudarsana. From that time the name Sudarsana came to
be current in all the worlds. Even the weapon, O Kesava, failed to
make the slightest impression on the body of Hiranyakashipu's son
Satamukha replied unto him, saying, O thou that art most wonderful,
let me have the power of creating new creatures and animals. Give
also unto me, O foremost of all deities, eternal power. The puissant
lord, thus addressed by him, said unto him, So be it. The Self-born
Brahma, concentrating his mind in Yoga, in days of yore, made a
sacrifice for three hundred years, with the object of obtaining children.
Mahadeva granted him a thousand sons possessed of qualifications
commensurate with the merits of the sacrifice. Without doubt, thou
knowest, O Krishna, the lord of Yoga, him that is, who is sung by the
deities. Theknown by the name of Yajnavalkya is exceedingly
Ri^hi
virtuous. By adoring Mahadeva he has acquired .great fame. The
great ascetic who is Parasara's son, viz, Vyasa, of soul set on -Yoga, has
obtained great celebrity by adoring Sankara. The Valikhilyas were
on a former occasion disregarded by Maghavar. Filled with wrath
at this, they gratified the illustrious Rudra. That lord of the universe,
that foremost one of all the deities, thus gratified
by the Valikhilyas,
said unto them, Ye shall succeed by your penances in creating a bird
that will rob Indra of the Amrita. Through the wrath of Mahadeva on
a former occasion, all the waters disappeared. The deities gratified him
by performing a sacrifice called Saptakapala, and caused, through his
grace, other waters to flow into the worlds. Verily, when the three-eved
deity became gratified, water once more appeared in the world. The
wife of Atri, who was conversant with the Vedas, abandoned her
husband in a huff and said, I shall no longer live in subjection to that
ascetic. Having said these words, she sought the protection of
Mahadeva. Through fear of her lord, Atri, passed three hundred years,
abstaining from all food. And all this time she slept on woaden clubs
for the purpose of gratifying Bhava. The great deity then appeared
unto her and then smilingly addressed her. saying Thou shalt obtain
a son. And thou shalt get that son without the need of a husband,
simply through the grace of Rudra, Without doubt that son, born in
the race of his fatjier. shall become celebrated for his worth, and assume
a name afrer thee. Vikarna also, O slayer of Madhu,
The illustrious
full of devotion to Mahadeva, gratified him with severe penances and
he, O
mother, show himself unto me ? After I had said these words,
O Krishna, to my mother, she, filled with parental affection, smelt my
head, O Govinda, her eyes covered with tears the while. Gently patting
my body, O slayer of Madhu, my mother, adopting a tone of great
humility, addressed me in the following words, O b?st of the deities.
11
My mother
said, Mahadeva
exceedingly difficult to be is
assumed in days of yore ? Who can relate how Sarva sports and how
he becomes gratified ? Maheswara of universal form resides in the
hearts of all creatures. While Munis discoursed on the auspicious and
excellent acts of Isana, I have heard from them how, impelled by
compassion towards his worshippers, he grants them a sight of his
person. For the purpose of showing a favour unto the Brahmanas,
the denizens of heaven have recited for their information the diverse
forms that were assumed by Mahadeva in days of yore. Thou hast
asked me about these. I shall recite them to thee, O son
11
mother continued, Bhava assumes the forms of Brahama
My
and Vishnu and the chief of the celestials of the Rudras, the Adityas,
and the Aswins ; and of those deities that are called Viswadevas. He
assumes the forms also of men and women, of Pretas and Pisachas, of
Kiratas and Savaras, and of all aquatic animals. That illustrious deity
assumes the forms of also those Savaras that dwell in the woods and
forests. He assumes the forms of tortoises and fishes and conches.
He it is that assumes the forais of those coral sprouts that are used
as ornaments by men. He assumes also the forms of Yakshas, Rak-
shasas and Snakes, of Daityas and Danavas. Indeed, the illustrious god
assumes the forms of all creatures too that live in holes. He assumes
the forms of tigers and lions and deer, of wolves and bears and birds, of
owls and of jackals as well. He it is that assumes the forms of swans
and crows and peacocks, of chameleons and lizards and storks. He it
is that assumes the forms of cranes and vultures and Chakravakas. Verily,
Destroyer of all creatures in the universe, and it is upon him, again, that
all creatures rest as on their common foundation. Mahadeva is the
soul of all creatures. He pervades all things. He is the speaker of all
1 A Sanyasin is one that bears the stick as the badge of the mode of
lifehe has adopted. 'Chatrin' is the king. 'Kundin' is one with the calabash.
The meaning is that it is Mahadeva who becomes the Sanyaein or the
mendicant on the one band and the monarch on the other. T.
2 Every person belonging to the three superior orders bears the
Upavita or sacred thread as his badge. The deities also, including
Mahadeva, hear the Upavita. Mabadeva's Upavita is made of Jiving
snakes. T.
ANU8ABANA PABYA 51
Diverse, again are the instruments upon which he plays, and sweet the
sounds they yield. He sometimes wanders (over crematoria), sometimes
yawns, sometimes cries, and sometimes causes others to cry. He some-
times assumes the guise of one that is mad, and sometimes of one that
is intoxicated, and he sometimes utters words that are exceedingly sweet.
that covers all things. Who is there that can truly understand the limits
of Mahadeva who is formless, who is one and indivisible, who conjures of
illusions, who is and destructive operations in
of the cause of all actions
in the heart (of every creature). He is the prana, he is the mind, and he
this, the puissant Mahadeva, the Master of all the universe, became
gratified with me. Desirous of ascertaining whether I was solely devo-
ted to him and him alone, he appeared before me in the form of Sakra
surrounded by all the deities. As the celebrated Sakra, he had a thou-
sand eyes on his person and was armed with the thunder bolt. And he
rode on an elephant whose complexion was of the purest white, with
eyes red, ears foldedthe temporal juice trickling down his cheeks, with
,
trunk contracted, terrible to look at, and endued with four tasks. In-
deed, riding on such an elephant, the illustrious chief of the deities
seemed to blaze forth with his energy. With a beautiful crown on his
head and adorned with garlands round his neck and bracelets round his
arms, he approached the spot where I was. A white umbrella was held
over his head. And he was waited upon by many Apsaras, and many
Gandharvas sang his praise. Addressing me, he said, O foremost of
regenerate persons, I have been gratified with thee- Beg of me what-
ever boon thou desirest, Hearing these words of Sakra I did not be-
come glad. Verily, O Krishna, Ianswerd the chief of the celestials in
these words. I do not desire any boon at thy hands, or from the hands
of any other deity. O
amiable deity, I tell thee truly, that it is Mahadeva
only from whom I have boons to ask. True, true it is, O Sakra, true
ate these words that I say unto thee. No other words are at all agree-
able to me save those which relate to Maheswara. At the command of
Lord of I am ready to become a worm
Pashupati. that all creatures,
or a tree with many branches. If not obtained through the grace re-
upon only air and water. What is the need of other discourses
1
to subsist
that are even fraught with other kinds of morality and righteousness,
unto those persons who do not like to live even a moment without
thinking of feet of Mahadeva ? When the unrighteous or sinful Kali
Yuga comes, one should never pass a moment without devoting his
devote oneself to Mahadeva for a single day or for half a day or for a
Muhurta or for a Kshana or for a Lava (very small unit time). At the
command of Mahadeva I shall cheerfully become a worm or an insect,
but I have no relish for even the sovereignty of the three worlds,
if bestowed by thee, O Sakra. At the word of Hara I would become
even a dog. In fact, that would accord with my highest wish. If not
given by Maheswara, I would not have the sovereignty of the very
deities. do not wish to have this dominion of the Heavens. I do not
I
wish to have the sovereignty of the celestials. I do not wish to have the
region of Brahma. Indeed, I do not wish to have that cessation of indi-
vidual existence which is called Emancipation and which involves a
complete identification with Brahma. But I want to become the slave
of Hara. As long as that Lord of all creatures, the illustrious Mahesa,
with crown on his head and body possessed of the pure white comple-
xion of the lunar disc, does not become gratified with me, so long shall
I cheerfully bear all those afflictions, due to a hundred repetitions of
decrepitude, death and embodied beings.
birth, that befall to the lot of
cause of everything real and unreal in the three worlds, and that exists
as one and indivisible- entity ? consequence of my faults, rebirths
If in
Supreme Soul. I solicit boons from Him whence comes all Puissance,
who has not been produced by any one, who is immutable, and who,
though himself unsprung from any seed, is the seed of all things in the
universe. I solicit boons from Him who is blazing Effulgence, (beyond
Darkness) who is the essence of all penances, who transcends all facul-
ties ofwhich we are possessed and which we may devote for the purpose
of comprehending him, and by knowing whom every one becomes freed
from grief or sorrow. I worship him, O Purandara, who is conversant
with the creation of all elements and thethought of all living creatures,
and who is the original cause of the existence or creation of all crea-
tures, who omnipresent, and who has the puissance to give every-
is
ment, who represents the object of the Sankhya and the Yoga systems
of philosophy, and who transcends all things, and whom all persons con-
2
versant with the topics of enquiry worship and adore. I solicit boons
from Him, O Maghavat, who is the soul of Maghavat himselfi who is
said to be the God of the gods, and who is the Master of all creatures.
I solicit boons from Him who it is that first created Brahma, that crea-
tor of all the worlds, having filled Space (with His energy) and evoked
into existence the primeval egg.
8
Who else than that Supreme Lord
could be the creator of Fire, Water, Wind. Earth, Space, Mind, and
that which is called Mahat ? Tell me, O Sarkra, who else than Siva
could create Mind, Understanding, Consciousness or Ego, theTanmatras,
and the senses ? Who is therehigher than Siva ?
4
The wise say that
the Grandsire Brahma is the creator of this universe. Brahma, however,
acquired his high puissance and prosperity by adoring and gratifying
Mahadeva, that God That high puissance (consisting of all the
of gods.
three attributes of creation, protection, and destruction), which dwells
in that illustrious Being who is endowed with the quality of being one,
who created Brahma, Vishnu, and Rudra, was derived from Mahadeva.
Tell me who is there that is superior to the Supreme Lord ?
5
Who else
1 'Bhuta-bhavana-Bhavajnam' is one acquainted with both the
'bbavana' and the 'bhava' of all 'bhutas,' i e ,
allthe living creatures. T.
2 Without the Srutis, He cannot be comprehended, for be is above all
dialectics or arguments. The object which the Sankbya system has in view,
flows from Him, and the object also which the Yogins have in view has its
origin in Him. T.
Mahadeva, has spoken of as Brahma, first filled Space with bis
3
energy. Space forming, as it were, the material with which everything
else was created. Having filled Space as it were with creative energy, he
created the primeval egg and placed Brahman or the Grandsire of the universe
within it. T
'Tanmatras are the subtile elements, those which we perceive being
1
4
gross ones T.
5 Here Mabadeva is represented as Supreme Brahman, enoe, Htbe
ANUBASANA PABVA 55
than that God of gods is competent to unite the sons of Diti with lord-
ship and puissance, judging by the sovereignty and the power of oppess-
ing conferred upon the foremost of the Daityas and the Danavas ?' The
different points of the horizon,
Time, the Sun, all fiery entities, planets,
wind, water, and the stars and constellations, these, know thou, are
from Mahadeva. Tell us who is higher than the Supreme Lord ? Who
else is there, except Mahadeva, in the matter of the creation of Sacrifice
and the destruction of Tripura ? Who else except Mahadeva the grinder
Being that created Brahma, Vishnu, and Budra, derived his power to create
from Mahadeva. Thus Mahadeva is Unmanifest Brahma T.
1 'Sampadayitum' is aisaryyena samyojayitum.' The difficulty lies in
the first line ;
the ablative is to be taken as 'yabarbha or lyablope.' T.
1
and Dundubhi and Maharshi and many foremost of Yakshas, Indra and
Vala and Raksha^as and the Nivatakavachas ? Was not the vital seed of
Mahadeva, that Master of both the deities and the Asuras, poured as a
libation upon the fire ? From that seed sprung a mountain of gold.
Who else is their whose seed can be said to be possessed of such virtue. 1
Who else in this world is praised as having the horizon
only for his garments ? Who else can be said to be a Brahmacharin
with his vital seed drawn up ? Who else is their that has half his body
occupied by his dear spouse ?
2
Who else is there that has been able to
subjugate Kama, the god of desire ? Tell me, O Indra, what other
Being possesses that high region of supreme felicity that is applauded by
by all the deities? Who else has the crematorium as his sporting
ground ? Who else is there that is so praised for his dancing ? Whose
puissance and worship remain immutable ? Who else is there that
sports with spirits and ghosts ? Tell me, O deity, who else has associate
that are possessed of strength like his own and that are, therefore, proud
of that strength or puissance?
3
Who whose status is applau-
else is their
Energy ? From whom else do we derive our wealth of herbs ? Who else
upholds all kinds of wealth? Who else- sports as much as he pleases in
the three worlds of mobile and immobile things ? O Indra, know Mahe-
swara to be the original Cause (of everything). He is adored by Yogins,
by Rishis, by the Gandharvas, and by the Siddhas, with the aid of know-
ledge, (of ascetic) success, and of the rites laid down in the scriptural
4
ordinances. He
adored by both the deities and the Asuras with the
is
aid of sacrifices by acts and the affliction of the ritual laid down in the
scriptures. The fruits of action can never touch him for he transcends
them all. Being such, I call him the original cause of everything.* He
1 The allusion 'is thus explained by the Commentator ; once upon a
time the seed of Mabadeva fell upon a blazing fire. The deity of fira
removed it, unable to consume it. The seed, bowever, thus removed became
converted into a mountain of gold. 'Haimagiri' is not Himavat or the
mountains of Himalayas as the Burdwan translation wrongly renders it. T.
2 'Ardhe sthita kanta' refers to tfae transformation of Mabadeva into
a form half of which was male and balf female, the male half being the balf
of bis own usual form, and the female half the form of bis dear spouse Uma
or Parvati. This transformation is known by the name of 'ilaragauri.' T.
1
3 The associates of Mabadeva are called 'Gana.' 'Deva is in the
1
vested with attributes and what else is divested of attributes and has for
itsimmediate cause the seeds of Brahma and others. Brahma and Indra
and Hutasana and Vishnu and all the other deities, along with the
Daityas and the Asuras, crowned with the fruition of a thousand desires,
1
always say that there is none that is higher than Mahadeva. Impelled
by desire, I solicit, with restrained mind, that god known to all the
as the best and highest of all the gods, and who is auspiciousness itself,
for obtaining without delay that highest of all acquisitions, viz., Eman-
Bengal reading having 'gunam (and not 'ganam'j at the last word of this
compound, is vicious. The Burdwan translator adheres
to the vicious
reading and wrongly renderg the compound. K. P. Singha skips over it. Of
course, 'ganam' means sum or total. 'Kectodbhavata' is arsha for 'Retasod-
bhavam. T.
88
58 MAHABHABATA
tellme, if thou hast ever heard of it, who eles is there whose sign has
been worshipped or is being worshipped by all the deities ? He whose
sign is always worshipped by Brahma, by Vishnu, by thee, O Indra,
with all the other deities, is verily the foremost of all adorable deities.
Brahma has for his sign the lotus, Vishnu has for his the discus.
Indra has for his sign the thunder-bolt. But the creatures of the world
do not bear any of the sings that distinguish these deities- On the other
hand, all creatures bear the signs that mark Mahadeva and his spouse.
bear the masculine mark that distinguishes Siva. That person who says
that there is, in the three worlds with their mobile and immobile crea-
tures,any other cause than the Supreme Lord, and that which is not
marked with the mark of either Mahadeva or his spouse should be
regarded as very wretched and should not be counted among the crea-
tures of the universe. Every being with the mark of the masculine sex
should be known while every being with the mark of the
to be of Isana,
feminine sex should be known to be of Uma. This universe of mobile and
immobile creatures is pervaded by two kinds of forms (viz., male and
female). It is from Mahadeva that I wish to obtain boons. Failing in
sky. Upon the back of that animal I beheld seated the illustrious
Mahadeva with his spouse Uma. Verily, Mahadeva shone like the
lord of stars while he is at his full, The fire born of his energy resem-
bled in effulgence the lighting that flashes amid clouds. Verily, it
thought what it could mean. That energy, however, did not pervade
every side for any length of time, for soon, through the illusion of that
god of gods, the horizon became clear. I then beheld the illustrious
Sthanu or Maheswara seated on the back of his bull, of blessed and
agreeable appearance and looking like a smokeless fire. And the great
god was accompanied by Parvati of faultless features. Indeed, I beheld
the blue-throated and high-souled Sthanu, unattached to everything,
that receptacle of all endued with eight and ten arms
kinds of force,
and adorned with all kinds of ornaments. Clad in white vestments,
he wore white garlands, and had white unguents smeared upon his
limbs. The colour of his banner, irresistible in the universe, was white.
The sacred thread round his person was also white. He was surrounded
with associates, all possessed with prowess equal to his own, who were
singing or dancing or playing on diverse kinds of musical instruments.
A crescent moon, of pale hue, formed his crown, and placed on his
forehead it looked like the moon that rises in the autumnal firmament.
He seemed to dazzle with splendour, in consequence of his three eyes
that looked like The garland of the purest white, that
three suns.
was on hisbody, shone like a wreath of lotuses, of the purest white,
adorned with jewels and gems. I also beheld, O Govinda, the weapons
in their embodied forms and fraught with every kind of energy, that
bable for its power, and capable of striking every creature with fear.
Of vast proportion?, it seemed to constantly vomit sparks of fire.
Possessed of one foot, of large teeth, and a thousand heads and thousand
stomachs, it has a thousand arms, a thousand tongues, and a thousand
60 MAfiABHAKATA
with all its mobile and immobile creatures. In the universe there is
no being including even Brahma and Vishnu and the deities, that are
incapable of being slain by that weapon. O sire, I saw that excellent,
wonderful and incomparable weapon in the hand of Mahadeva. There
is another mysterious and very powerful weapon which is equal or
perhaps, superior to the Pasupata weapon. I beheld that also. It is
celebrated in all the worlds as the Sula of the Sula-armed Mahadeva.
Hurled by the illustrious deity, that weapon is competent to rive the
entire Earth or dry up the waters of the ocean or annihilate the entire
universe. In days of yore, Yuvanaswa's son, king Mandhatri, that
conqueror of the three worlds, possessed of imperial sway and endued
with abundant energy, was, with all his troops, destroyed by !means of
that weapon. Endued with great might and great energy and resem-
bling Sakra himself in prowess, that king, O
Govinda, was slain by the
Rakshasa Lavana with the aid of this Sula which he had got from
Siva. The Sula has a very keen point. Exceedingly terrible, it is
looked like the universal Destroyer himself armed with his noose. I
quence of their principal character. On the left side of the great god
stood the Grandsire Brahma seated on an excellent car unto which were
attached swans endued with the speed of the mind. On the same side
could be seen Narayana also, seated on the son of Vinata, and bearing
mace. Close to the goddess Uma was
the conch, the discus, and the
Skanda seated on peacock, bearing his fatal dart and bells, and look-
his
standingarmed with his Sula and looking like a second Sankara (for
prowess and energy) The Munis headed by the Self-born Manu and
Rishis having Bhrigu fur their first, and the deities with Sakra at their
head, all came there. All the tribes of spirits and ghosts, and the
celestial Mothers, stood surrounding Mahadeva and saluting him with
reverence. The deities were engaged in singing the praises of Mahadeva
by uttering diverse hymns. The Grandsire Brahma uttering a Rathan-
tara, praised Mahadeva. Narayana also, uttering the Jyestha Saman,
sang the. praises of Bhava. Sakra also did the same with the aid of those
foremost of Vedic Mantras, Fz., the Sata-Rudriam. Verily, Brahma and
Narayana and Sakra, those three high-souled deities, shone there like
three sacrificial fires. In their midst shone the illustrious God like the
sun in the midst of his corona, emerged from autumnal clouds. I beheld
myriads of suns and moons also in the sky, O Kesava. I then praised
the illustrious Lord of everything, the supreme Master of the universe.
Salutations to thee that art Soma, to thee that art as mild as Soma, to
thee that bearest the lunar disc, to thee that art of lunar aspect, to thee
that art the foremost of all creatures, to thee that art adorned with a
set of the most beautiful teeth. Salutations to thee that art of a dark
Salutations to thee that ownest a bull for thy vehicle, to thee that pro-
ceedest riding on the foremost of elephants, to thee that art obtained
with difficulty, to thee that art capable of going to places unapproach-
able by others. Salutations to thee whose praises are sung by the Ganas,
to thee that art devoted to the diverse Ganas. to thee that followest the
track that is trod by the Ganas, to tbee that art always devoted to the
Ganas as to a vow. Salutations to thee that art of the complexion
of white clouds, to thee that hast the splendour of the
evening clouds,
to thee that art incapable of being described by names, to thee that
art of thy own form (having nothing else in the universe with
which it can be compared). Salutations to thee that wearest a
beautiful garland of red colour, to thee that art clad in robes of red
colour. Salutations to thee that hast the crown of the head decked with
gems, to thee that art adorned with a half-moon, to thee that wearest
many beautiful gems in thy diadem, to thee that hast eight flowers on
thy head. Salutations to thee that hast a fiery mouth and fiery eyes, to
thee that hast eyes possessing the effulgence of a thousand moons, to
thee that art of the form of fire, to thee that art beautiful and agree-
able, to thee that art inconceivable and mysterious. Salutations to thee
that rangest through the firmament, to thee that lovest and residest in
lands affording pasture to kine, to thee that walkest on the Earth, to
thee that art the Earth, to thee that art infinite, to thee that art excee-
1 Mahadeva's body is half male and half female. The male half, has
garlands of bones, the female half garlands of flowers. The male half has
everything that is rejected by others ; the female half has all things that
are coveted by others. This particular form of Mabadeva is called "Kara*
Gauri." T.
ANUSABANA PABVA 63
dingly auspicious. Salutations to thee that art unclad (or has the horizon
alone for thy vestments), to thee that makest a happy home of every
place where thou mayst happen to be for the moment. Salutations to
thee that hast the universe for thy home, to thee that hast both Know-
ledge and Felicity for thy Soul. Salutations to thee that always wearest
a diadem, to thee that wearest a large armlet, to thee that hast a snake
for the garland round thy neck, to thee that wearest many beautiful
ornaments on thy person. Salutations to thee that hast the Sun, the
Moon, and Agni fur thy three eyes, to thee that art possessed of a thou-
sand eyes, to thee that art both male and female, to thee that art
divested of sex, to thee that art a Sankhya, to thee that art a Yogin.
Salutations to thee that art of the grace of those deities who are wor-
shipped in sacrifices, to thee that art the Athravans, to thee that art
the alleviator of all kinds of disease and pain, to thee that art the dis-
peller of every sorrow. Salutations to thee that roarest as deep as the
clouds, to thee that puttest forth diverse kinds of illusions, to thee that
presidest over the soil and over the seed that is sown in it, to thee that
art the Creator of everything. Salutations to thee that art the Lord of
all the celestials, to thee that art the Master of the universe, to thee that
art endued wiih the speed of the wind, to thee that art of the form
of the wind. Salutations to thee that wearest a garland of gold, to thee
1
that sportest on hills and mountains, to thee that art adorned by all
who are enemies of the gods, to thee that art possessed of fierce speed
and energy. Salutations to thee that torest away one of the heads of
the Grandsire Brahman, to thee that hast slam the Asura named
Mahisha, to thee that assumest three forms, to thee that bearest every
form. Salutations to thee that art the destroyer of the triple city of the
Asuras, to thee that art the destroyer of (Daksha's) sacrifice, to thee
that art the destroyer of the body of Kama (the deity of Desire), to
thee that wieldest the rod of destruction. Salutations to thee that
art Skanda, to thee that art Visakha, to thee that art the rod of
the Brahmana, to thee that art Bhava, to thee that art Sarva, to thee
that art of universal form. Salutations to thee that art Isana, to thee
that art the destroyer of Bhaga, to thee that art the slayer of Andhaka,
to thee that art the universe, to thee that art possessed of illusion, to
2
thee that art both conceivable and inconceivable. Thou art the one
end of all creatures, thou art the foremost, thou art the heart of every-
thing. Thou art the Brahman of all the deities, thou art the Nilardhita
Red and Blue of the Rudras, Thou art the Soul of the creatures, thou
art He who is called Purusha in the Sankhya philosophy, thou art the
Rishabha among all things sacred, thou art that which is called auspi-
cious by Yogins and which, according to them, is without parts (being
indivisible). Amongst those that are observant of the different modes
of life, thou art the House-holder, thou art the great Lord amongst the
lords of the universe. Thou art Kuvera among all the Yakshas. and
thou art Vishnu amongst all the sacrifices. 1 Thou art Meru amongst
mountains, thou art the Moon among all luminaries of the firmament,
thou art Vasishtha amongst Rishis, thou art Surya among the
planets. Thou art the lion among all wild animals, and among all
domoestic animals, thou art the bull that is worshipped by all people.
Among the Adityas thou art Vishnu (Upendra), among the Vasu
thou art Pavaka, among birds thou art the son of Vinata (Garuda),
and among snakes thou art Ananta (Sesha). Among the Vedas thou
art the Samans, among the Yojushes thou art the Sata-Rudriyam,
among Yogins thou art Sanatkumara, and among Sankhyas thou
art Kapila. Among the Maruts thou art Sakra, a mong the Pitris
thou art Devarat, among all the regions (for the residence of
created beings) thou art the region of Brahman, and amongst all the
ends that creatures attain thou art Moksha or Emancipation. Thou
to,
art the Ocean of milk among all oceans, among all rocky eminences thou
art Himavat, among all the orders thou art the Brahmana, and among
all learned Brahmanas thou art he that has undergone and is observant
of the Diksha. Thou Sun among all things in the world, thou art
art the
the destroyer called Kala. Thou art whatever else possessed of superior
energy or eminence that exists in the universe. Thou art possessed
of supreme puissance. Even this is what represents my certain conclu-
sion. Salutations to thee, O puissant and illustrious one, O thou that
art kind to all thy worshippers. Salutations to thee, O lord of Yogins.
Ibow to thee, O original cause of the universe. Be thou gratified with
me that am thy worshipper, am
very miserable and helpless,
that O
Eternal Lord, do thou become the refuge of this adorer of thine that is
protecting the Creation. Thou art that puissant Lord who didst create
Rudra when the end of the Yuga came and when the Creation was once
more to be dissolved. That Rudra who sprang from thee destroyed the
Creation with all its mobile and immobile beings, assuming the form of
Kala of great energy, of the cloud Samvartaka (charged with water
which myriads of oceans are not capacious enough to bear), and of the
all-consuming fire. Verily, when the period comes for the dissolution
of the universe, that swallow up the universe.
Rudra stands, ready to
Thou art that Mahadeva who is the original Creator of the universe
with all its mobile and immobile entities. Thou art he who, at the end
of the Kalpa, stands, withdrawing all things into thyself. Thou art he that
pervadest all things, that art the Soul of all things, thou art the Creator
of the Creator of all entities. Incapable of being seen by even any
of the deities, thou art he that pervading all entities. If, O lord,
exists,
thou hast been gratified with me and if thou wouldst grant me boons,
let this be the boon, O Lord of all the deities, that my devotion to thee
may remain unchanged. O best of the deities, let me, through thy
grace, have knowledge of the Present, the Past, and the Future. I shall
also, with all my kinsmen and friends, always eat food mixed with milk.
And let thy illustrious self be for ever present at our retreat Thus
addressed by me, the illustrious Maheswara endued with supreme energy,
that Master mobile and immobile,
of all viz., Siva, worshipped of all the
universe, then said unto me these words :
'The illustrious Deity said, Be thou free from every misery and
pain, and be thou above decrepitude and death. Be thou possessed of
fame, be thou endued with great energy, and let spiritual knowledge be
thine. Thou shalt, through my grace, be always sought for by the Rishis.
Be thy behaviour good and righteous, be every desirable attribute thine,
be thou possessed of universal knowledge, and be thou of agreeable
appearance. Let undecaying youth be thine, and let thy energy be like
that of fire. Wherever, again, thou mayst desire the presence of the
ocean of milk that is so agreeable to thee, there shall that ocean appear
before thee, (ready for being utilised by thee and thy friends for pur-
poses of thy food). Do thou, with thy friends,
always obtain food pre-
pared with milk, with the celestial nectar besides being mixed with it.
1
arms, all these are endued with a celestial nature through the grace of
*
that god of gods, that supreme Lord, that high-souled Deity.
"Vasudeva continued, 'Hearing these words of his and beholding,
as it were, with my own eyes all that he had related to me, I became
filled with wonder. I then addressed the great ascetic
Upamanyu and
said unto him, Deserving of great praise art thou, O foremost of
learned Brahmanas, for what righteous man is there other than thou
whose retreat enjoys the distinction of being honoured with the presence
of that God of gods ? Will the puissant Siva, will the great Sankara,
O chief of ascetics, grant me also a sight of his person and show me
favour ?
petals, thou wilt obtain a sight of Mahadeva very soon, even as, O
sinless one, I succeeded in obtaining a sight of him. O thou of im-
measurable prowess, I see with my spiritual eyes that thou wilt, in the
sixth month from this, succeed in obtaining a sight of Mahadeva, O best
of all persons. Thou, O foremost of the Yadus, wilt obtain from Mahes-
wara and four and twenty boons. I tell thee what is true.
his spouse,
Through the grace of that Deity endued with supreme wisdom, the Past,
the Future and the Present are known to me. The great Hara has
favoured these Rishis numbering by thousands and others as numerous.
Why will not the puissant Deity show favour to thee, O Madhava ?
The meeting of the gods is always commendable with one like thee, with
one that is devoted to the Brahmanas, with one that is full of compas-
sion and that is full of faith. I shall give thee certain Mantras- Recite
them continuously. By this thou art certain to behold Sankara.
"The blessed Vishnu continued, 'I then said unto him, O regene-
rate one, through thy grace, O great ascetic, I shall behold the lord of
the deities, that grinder of multitudes of Diti's sons. Eight days, O
Bharata, passed there like an hour, of all us thus occupied with
being
talk on Mahadeva. On the eighth day, I underwent the Diksha (initia-
tion) according to due rites, at the hands of that Brahmana and received
68 MABABHAKATA
my loins. For one month I lived on fruits. The second month I subisted
upon water. The third, the fourth and the fifth months I passed, living
upon air alone. I stood all the while, supporting myself upon one foot
and with my arms also raised upwards, and foregoing sleep all the while.
I then beheld, O Bharata, in the firmament an effulgence that seemed
sides with his Pinakaand the thunder-bolt. His teeth was sharp-pointed.
He was decked with an excellent bracelet for the upper arm. His
sacred thread was constituted by a snake. He wore an excellent garland
of diversified colours on his bosom, that hung down to his toes. Verily,
I beheld him like the exceedingly bright moon an autumnal evening.
of
celestial Rishis, the goddess Earth, the Sky (between Earth and Heaven),
the Constellations, the Planets, the months, the Fortnights, the Seasons.
Night, the Years, the Kshanas, the Muhurtas. the Nimeshas, the Yugas
one after another, all the celestial Sciences and branches of knowledge,
and all beings conversant with Truth, were seen bowing down unto that
Supreme Preceptor, that great Father, that giver (or origin) of Yoga.
poured in sacrifices, and all the requisites of the sacrifices, were beheld
by me, OYudhishthira, standing there in their embodied forms. All the
guardians of the worlds, all the Rivers, all the snakes, the mountains,
Mothers,
the celestial all the spouses and daughters of
the celestials,
thousands upon thousands and millions of ascetics, were seen to bow
down Lord who is the soul of tranquility. The Moun-
to that puissant
tains, the Oceans, and the Points of the compass also did the same, the
Gandharvas and the Apsaras highly skilled in music, in celestial strains,
sang and hymned the praises of Bhava who is full of wonder. The
Vidyadharas, theDanavas, theGuhyakas, the Rakshasas, and all created
beings, mobile and immobile, adorned, in thought, word and deed, that
puissant Lord. Before me, that Lord of all the gods, viz., Sarva,
appeared, seated in all his glory. Seeing that Isana had showed himself
to meby being seated in glory before my eyes, the whole universe, with
the Grandsire and Sakra, looked at me. I, however, had not the power
to look at Mahadeva. The great Deity then addressed me saying,
Behold, O Krishna, and speak to me. Thou hast adored me hundreds
and thousands of times. There is no one in the three worlds that is
dearer to me than thou. After I had bowed unto him, his spouse, viz.,
the goddess Uma. became gratified with me. I then addressed in these
words the great God whose praises are hymned by all the deities with
the Grandsire Brahma at their head.'
"The blessed Vishnu said, 'I saluted Mahadeva, saying, Salu-
tations to thee, O
thou that art the eternal origin of all things. The
Rishis say that thou art the Lord of the Vedas. The righteous say that
thou art Penance, thou art Sattwa, thou art Rajas, thou art Tamas, and
thou art Truth. Thou art Brahman, thou art Rudra, thou art Varuna,
thou art Agni, thou art Manu, thou art Bhava, thou art Dhrtri, thou
art Tashtri, thou art Vidhatri, thou art the puissant Master of all things,
and thou art everywhere- All beings, mobile and immobile, have sprung
from thee. This triple world with all its mobile and immobile entities,
has been created by thee. The Rishis say that thou art superior to the
senses, the mind, the vital breaths, the seven sacrificial fires, all others
70 MAHABHABATA
that have their refuge in the all-pervading Soul, and all the deities
that are adored and worthy of adoration. Thou, O illustrious one, art
the Vedas, the Sacrificesi Soma, Dakshina, Pavaka, Havi, and all other
requisites of sacrifice. The merit obtained by sacrifices, gifts made to
extend to every place, and thy eyesi head, ~and face are everywhere.
Thou hearest everywhere and thou stayest, prevading
in the universe,
all things. Of all acts that are performed in the Nimeshas and other
divisions of time that spring in consequence of the puissance of the Sun,
4
thou art the fruit. Thou art the original effulgence (of the supreme
Chit). Thou art Purusha, and thou residest in the hearts of all things.
Thou art the various
Yogic attributes of success, viz., Subtility and
Crossness and Fruition and Supremacy and Effulgence and Immuta-
Bengal texts read 'pralaya. The Bombay reading is 'pranaya,' The latter
is the reading that the Commentator notices, but when he explains it
also
to mean 'fcadabhavah,' i.e., the absence of joy and sorrow, I think, through
the scribe's mistake, the 'I' has been changed into the palatal n.' (
1
'Prabhavah' is explained as 'aiswaryya. 'Saswata'is eternal i.e., transcend-
ing the influence of acts. T.
3 Thou art the 'adi' of the 'ganas.
1
1
bility. Understanding and inteligence and all the worlds rest upon thec.
They that are devoted to meditation, that are always engaged in Yoga,
that are devoted to or firm in Truth and that have subjugated their
2
passions, seek thee and rest on thee. They that know thee for one that
isImmutable, or one that resides in all hearts, or one that is endued
with supreme puissance, or one that is the ancient Purusha, or one
that is pure Knowledge, or one that is the effulgent Chit, or one
that is the highest refuge of all persons endued with intelligence, are
certainly persons of great intelligence. Verily, such persons stay,
3
transcending intelligence. By understanding the seven subtile
entities (viz., Mahat, Ego, and the five subtile primal elements called
Tanmatras), by comprehending thy six attributes (of Omniscience,
Contentment of Fullness, Knowledge without beginning, Independence,
Puissance that is not at
fault at any time and that is infinite),
and being conversant with Yoga that is freed from every false notion,
the man of knowledge succeeds in entering into thy great self. After
I had said these words, O Partha, unto Bhava, that dispeller of
grief and pain, the universe, both mobile and immobile, sent up a leo-
spot. The puissant Sankara then, devoted to the good of the universe,
looked at the goddess Uma and the lord of the celestials and myself also,
and thus spoke unto me : We
know, O Krishna, that thou, O slayer of
foes, art filled with the greatest devotion towards us. Do what is for
thy good. My love and affection for thee is very great. Do thou ask
for eight boons. I s>hall verily give them unto thee, O Krishna, O best
of all persons, tell me what they are, O chief of the Yadavas. Name
what thou wishest. However difficult of attainment they be, thou shalt
have them still.*
been explained in previous Sections that by success in
1 It has
Yoga
one may make oneself as subtile as possible or as gross as possible. One
may also attain to the fruition of all desires, extending to the very creation
of worlds upon worlds peopled with all kinds of creatures. That Yogins do
not create is due to their respect for the Grandsire and their wish not to
disturb the ordinary course of things. T.
2 'Satyasandhah' is the Bengal reading. The Bombay reading is
'satyasatwah,' meaning, as the Commentator explains, 'satya-sankalpah. T.
3 'Vigraham* is explained by the Commentator as 'visishihanubhanu-
bhava-rupam' or 'nishkalam jnaptimatram.' 'T.
4 In Verse c69 ante Upamanyu says that Krishna is to receive from
Mahadeva sixteen and eight boons. The Commentator, stretching the words
SECTION XV
"The
blessed Krishna said, Bowing my head with great joy unto
mass of energy and effulgence, I said these words unto the
that
great
Deity, with a heart filled with gladness, Firmness in virtue, the
slaughter of foes in battle, the highest fame, the greatest might,
devotion to Yoga, thy adjacence, and hundreds upon hundreds of
children, these are the boons I solicit of thee, So be it said
Sankara, repeating the words I had uttered. After this, the mother
of the universe, the upholdress of all things, who cleanses all things,
viz., the spouse of Sarva, that vast receptacle of penances said with
a restrained soul these words unto me The
: puissant Mahadeva
has granted thee, O sinless one, a son who shall be named Samva.
Do thou take from me also eight boons which thou choosest. I shall
certainly grant them to thee. Bowing unto her with a bend of
my head, I said unto her, O son of Pandu, I solicit from thee
non-anger against the Brahmanas, grace of my father, a hundred
sons, the highest enjoyments, love for my family, the grace of my
mother, the attainment of tranquility and peace, and cleverness in
every act !
Jiva, in the form of that effulgence which is called the Mind, passed
many years in the practice of the severest austerities, and having suc-
ceeded in beholding Him as the reward of those penances, he praised the
great God in the following terms.
90
74 M AH ABE A BAT A
' '
Tandi said, Thou art the holiest of holies 1 and the refuge of
all, O foremost of all beings endued with intelligence. Thou art the
energy of all kinds of energy. Thou art the austerest penance
fiercest
of all penances.Thou, O puissant one, art the liberal giver of blessings.
Thou art the supreme Truth. Salutations to thee, O thou of a thousand
rays, and, O refuge of all felicity. Thou art the giver of that Nirvana
which, O puissant one, Yatis, standing in fear of birth and death, strive
for so hard. The Grandsire Brahma, he of a hundred sacrifices, (viz.,
Indra) Vishnu, the Viswadevas, the great Rishis, are incapable of com-
prehending thee and thy real nature. How then can persons like our-
selves hope to comprehend thee? From thee flows everything. Upon
thee rests everything. Thou art called Kala, thou art called Purusha,
thou art called Brahma. Celestial Rishis conversant with the Puranas
say that thou hast three bodies viz., those pertaining to Kalas, those
pertaining to Purusha and those pertaining to Brahma or the three
forms namely Brahman, Vishnu and Rudra. Thou art Adhi-Purusha,
(occupying the physical frame from head to foot) thou art Adhyatma>
thou Adhibhuta, and Adhi-Daivata, thou
art art Adhi-loka,
3
Adhi-Vijnanam and Adhi-Yajna. Men of wisdom, when they succeed
in knowing thee that residest in themselves and that art incapable of
being known by the very gods, become freed from all bonds and pass
3
into a state of existence that transcends all sorrow. They that do not
wish to know thee, O thou of great puissance, have to undergo in-
numerable births and deaths, Thou art the door of heaven and of
Emancipation. Thou art he that projectest all beings into existence
and withdrawest them again into thyself. Thow art the great giver.
Thou art heaven, thou art Emancipation, thou art desire (the seed of
action). Thou art wrath that inspires creatures. Thou art Sattwa,
thou art Rajas, thou art Tamas, thou art the nether regions, and thou
art the upper regions. Thou art the Grandsire Brahma, thou art Bhava,
thou art Vishnu, thou art Skanda, thou art Indra, thou art Savitri, thou
artYama, thou art Varuna, Soma, thou art Dhatri, thou art Manu,
thou art Vidhatri and thou art Kuvera, the Lord of treasures. Thou
prana eyes, ears, etc ; Adhidaivata sun, moon, etc that control over the
:
Truth, thou art Falsehood, thou art existent and thou art non-existent.
Thou art the senses, thou art that which transcends Prakriti, thou art
immutable. Thou art superior to the universe of existent objects, thou
art superior to the universe of non-existent objects, thou art capable
of being conceived, That which
thou art incapable of being conceived.
is supreme Brahman, that which is the highest entity, that which is the
end of both the Sankhyas and the Yogins, is, without doubt, identical
with thee- Verily, rewarded have I been today by thee in consequence
of thy granting me a sight of thy form. I have attained the end which
the righteous alone attain to. I have been rewarded with that end
which is solicited by persons whose understandings have been cleansed
by Knowledge. Alas, so long I was steeped in Ignorance for this long ;
period I was a senseless fool, since I had no knowledge of thee that art
the Supreme Deity, thee that art the only eternal Entity as can be
only known by all persons endued with wisdom. In course of innumer-
able lives have I at last succeeded in acquiring that Devotion towards
thee in consequence which thou hast shown thyself to me^
of thou O
that art ever inclined to extend thy grace to those that are devoted to
thee. He that succeeds in knowing thee is enable to enjoy immortality.
Thou art that which is ever a mystery with the gods, the A suras, and
the ascetics. Brahman is concealed in the cave of the heart. The very
ascetics are unable to behold or know Him. 1 Thou art that puissant
deity who is the doar of everything and whose face is turned towards
every direction. Thou art the Soul of all things, thou seest all things,
thou pervadest all things, and thou knowest all things. Thou makest
a body for thyself, and bearest that body. Thou art an embodied Being.
Thou enjoyest a body, and thou art the refuge of all embodied creatures.
Thou art the creator of the life-breaths, thou possessest the life-breaths,
thou art one that is endued with life-breaths, thou art the giver of the
and thou art the refuge of all beings endued with life-breaths.
life-breaths,
Thou art that Adhyatma which is the refuge of all righteous persons
that are devoted to Yoga-meditation and conversant with the Soul and
that are solicitous of avoiding rebirth. Verily, thou art that Supreme
Lord who is identical with that refuge. Thou art the giver unto all
success in respect of the fruition of their wishes. Having created all the
1 The 'guha' or cave in which Brahinans is concealed is the heart of
every living oreature. T.
76 MAHABHABATA
worlds beginning with Bhu, together with all the denizens of heaven,
that upholdest and cherishest them all, distributing thyself into thy
1
well-known forms numbering Eight. From thee flows everything.
Upon thee rests all things. All things, again, disappear in thee. Thou
art the sole object that is Eternal. Thou art that region of Truth which
is sought by the righteous and regarded by them as the highest. Thou
art that cessation of individual existence which Yogins seek. Thou art
that Oneness which is sought by persons conversant with the Soul.
Brahma and the Siddhas expounding the mantras have concealed thee
in a cave for preventing the deities and Asuras and human beings from
8
beholding thee. Although thou residest in the heart, yet thou con-
cealed. Hence, stupefied by thee, deities and Asuras and human beings
arc all unable to understand thee, O Bhava, truly and in all thy
details. Unto those persons that succeed in attaining to thee after
3 The sense is that these persona have not to make any extraordinary
efforts for beholding thee. Their devotion is sufficient to induce thee to
show thyself unto them. T.
ANUSASANA PABVA 77
made of Om, those men enter into Maheswara. Of that which is called
theDevayana (the path of the deities) thou art the door called Aditya.
Thou art agiin, the doori called Chandramas, of that which is called the
Pitriyana (the path of the Pitris.)
1
Thou art Kashtha, thou art the
points of the horizon, thou art the year, and thou art the Yugas. Thine
is the sovereignty of the heavens, thine is the sovereignty of the Earth,
thou art the Northern and the Southern declensions. The Grandsire
Brahma in days of yore uttered thy praises, thou that art calledO
Nilarohita (blue and red), by reciting diverse hymns and urged thee to
create living creatures. Brahmanas conversant with Richs praise thee
by uttering Richs, regarding thee as unattached to all things and as
divested of all forms. Adhyaryus, in sacrifices, pour libations, uttering
Yajushes the while, in honour of thee that art the sole object of know-
3
ledge, according to the three well-known ways. Persons of cleansed
understandings, that are conversant with Samans, sing thee with the aid
of Samans. Those regenerate persons, again, that are conversant with
the Atharvans. hymn thee as Rita, as Truth, as the Highest, and as
Brahma. Thou art the highest cause, whence Sacrifice has flowed. Thou
art the Lord, and thou art Supreme. The night and day are thy sense
of hearing and sense of sight. The fortnights and months are thy head
and arms. The seasons are thy energy, penances are thy patiencei and
the year thy anus, thighs and feet. Thou art Mrityu, thou art Yama,
is
thou art Hutasana, thou art Kala, thou art endued with speed in respect
of destruction, thou art the original cause of Time, and thou art eternal
Time. Thou Chandramas and Aditya, with all the stars and planets
art
and the atmosphere that fills space. Thou art the pole-star, thou art
constellation called the seven Rishis, thou art the seven regions begin-
ning with Bhu. Thou art Pradhana and Mahat, thou art Unmanifest,
and thou art this world. Thou art the universe beginning with Brahman
and ending with the lowest forms of vegetation. Thou art the beginning
3
or original cause of all creatures. Thou art the eight Prakritis. Thou
art, again, above the eight Prakritis. Everything that exists, represents
a portion of thy divine Self. Thou art that supreme Felicity which is
also Eternal. Thou art the end which is attained to by all things. Thou
art that highest existence which is sought for by the Righteous. Thou
art that state which is freed from every anxiety. Thou art eternal
to them. Thou Contentment, thou art Success, thou art the Sruti,
art
and thou art the Smriti. Thou art that Refuge of the Soul after which
Yogins strive, and thou art that indestructible Prapti which men of
Knowledge pursue. Thou art, without doubt, that End which those
presons have in view that are habitutated to sacrifices and that pour
sacrificial libations, impelled by specific desires, and that make large
presents on such occassions. Thou art that high End which is sought
forby persons that waste and scorch their bodies with severe penances
with ceaseless recitations, with those rigid vows and fasts that
appertain to their tranquil lives, and with other means of self-affliction.
O Eternal one, thou art that End which is theirs that are unattached to
all and that have relinquished all acts. Thou, O Eternal one,
things
art that End which is theirs that are desirous of achieving Emancipation
from rebirth > that live in dissociation from all enjoyments, and that
desire the annihilation of the Prakriti elements. Thou art that high
End, O which is indescribable, which is strainless, which
illustrious one,
is the immutable one, and which is theirs that are devoted to know-
ledge and science. These are the five Ends 'that have been declared in
the Vedas and the Scriptures and the Puranas. It is through thy grace
that persons attain to those Ends, or, if they fail to attain to them, it
is through thy grace being denied to them. It was thus Tandi, who was
a vast heap of penances, praised Isana. And he sang also that high
Brahman which in ancient days was sung by the Creator himself (in
honour of Mahadeva).
'
Brahma, viz., Tandi, Mahadeva that illustrious and puissant Deity, who
was accompanied by his spouse Uma, said these words. Tandi had
further said, Neither Brahma, nor Indra, nor Vishnu, nor the Viswe-
devas, nor the great Rishis, know thee, Gratified at this, 'Siva said the
following words.
"
The holy one said, Thou shalt be indestructible and eternal.
Thou shalt be freed from all sorrow. Great fame shall be thine. Thou
shalt be endued with energy. Spiritual knowledge shall be thine. All
the Rishis shall seek thee, and thy son, through my grace, shall become
the author of Sutras, O
foremost of regenerate persons. What wishes
of thine shall I grant today ? Tell me, O
son, what those objects are
which thou desirest. At this, Tandi joined his hands and said Lord, O
let my devotion to thee be steady.
ANUBA8ANA PARVA 79
'
SECTION XVII
"Vasudeva said, Concentrating his mind, Yudhishthira, the O
regenerate Rishi Upamanyu, with hands joined together in reverence
uttered this abstract of names (applying to Mahadeva), commencing
from the beginning.
"Upamanyu said, I shall adore that great Deity who deserves
the adorations of all creatures, by uttering those names that are cele-
brated over all names some of which were uttered by the
the worlds,
Grandsire Brahma, some Rishis, and some of which occur in the
by the
Vedas and the Vedangas. Those names have been applied (unto the
great Deity) by persons that are eminent. Those names of him that are,
again, true and fraught with success and are capable of accomplishing
all the purposes which the utterer may have in view, have been applied
unto Mahadeva by Tandi after calling them from the Vedic lore with
the aid of his devotion. Indeed, with those names that have been
uttered by many well-known persons of righteousness and by ascetics
conversant with all the spiritual principles, I shall adore him who is
the foremost, who is the first, who leads to heaven, who ready to
is
(unto the universe) by the Vedas, and who is Eternal. I shall now tell
thee, O chief of Yadu's race those names. Do thou hear them with
rapt attention. Thou art a devoted worshipper of the Supreme Deity.
Do thou worship the illustrious Bhava, distinguishing him above all the
deities. And because thou art devoted to him, I shall therefore, recite
those names in thy hearing. Mahadeva is Eternal Brahman. Persons
endued with Yoga Yoga's achievements are unable to know in even a
;
hundred years, the glory and puissance of the great Deity in their entirety.
Verily, the beginning, middle or end of Mahadeva cannot be apprehen-
ded by the very deities. Indeed, when the case is such, who is there
O Madhava, that can recite the attributes of Mahadeva in their
entirety ? For through the grace of that illustrious and
all that, I shall
1 i.e., if reoited, it destroys all fear of Rakshasas, for these either fly
away at its Bound or are even killed. T.
ANU8A8ANA PABVA 81
the great Lord, has certainly to go to hell with all his ancestors before
and all his children after him. This abstract of names that I shall recite
to thee is looked upon as Yoga. 1 This is looked upon as the highest
object of meditation. This is that which one should constantly recite
asJapya- This is equivalent to Knowledge. This is the highest Mystery.
If one, even during his last moments, recites it or hears it recited unto
him, one succeeds in attaining to the highest end. This is holy. This
is auspiciousi this is fraught with every kind of benefit. This is the best
hymns. This hymns relates to him who is the Veda of the Vedas, and
the most ancient of all ancient objects, to him who is the energy of all
energies, and the penance of all penances to him who is the most ;
tranquil of all creatures endued with tranquility, and who is the splen-
dour of splendours; to him who is looked upon as the most restrained
all
of all creatures that are restrained, and him who is the intelligence of
all creatures endued with intelligence to him who is looked upon as
;
the deity of all deities, and the Rishi of all Rishis to him who is regar- ;
fraught with auspiciousness to him who is the Rudra of all Rudras and
;
the effulgence of all things endued with effulgence to him who is the ;
Yogin of all Yogins, and the cause of all causes to him from whom all ;
the worlds start into existence, and unto whom all the worlds return
when they cease to exist to him who is the Soul of all existent crea-
;
those thousand and eight names of the great Sarva. Hearing those
names, O foremost of all men, thou shah be crowned with fruition in
respect of all thy wishes, Om thou art Immobile, thou art Fixed,
!
thou art Puissant, thou art Terrible, thou art Foremost, thou art boon-
2
giving, and thou art Superior. Thou art the Soul of all creatures, thou
91
82 MAHABHABATA
art celebrated over all creatures, thou art all things* thou art the
Creator of all, and thou art Bhava. Thou art the bearer of matted
1
locks on thy head. Thou wearest animal skins for thy vestments. Thou
wearest a crest of matted hair on thy head like the peacock. Thou art
he who has the whole universe for thy limbs. 2 Thou art the Creator
of all things. Thou art Hara in consequence of thy being the destroyer
of all things. Thou art he that has eyes resembling those of the gazelle.
Thou art the destroyer of all creatures. Thou art the supreme enjoyer
of all things. Thou art that Pravritti whence all actions flow. Thou art
that Nivirtti or abstention from acts. Thou art observant of fasts and
vows, thou art Eternal, thou art Unchangeable. Thou art he that resi-
dest in crematoria, thou art the possessor of the six well-known attri-
butes of Lordship and the
thou residest in the heart of every
rest,
creature, thou art he that enjoys all things with the senses, thou art
the grinder of all sinful creatures. 3 Thou art he that deserves the
salutations of all, thou art of great feats, thou art he that has penances
for his wealth, thou Greatest all the elements at thy will, thou
concealest thy real nature by putting on the guise of a lunatic. Thou
art the Master of all the worlds and of all living creatures. Thou art
of immeasurable form, thou arc of vast body, thou art of the form of
Righteousness, thou arc of great fame, thou art of high Soul, thou art
4
the Soul of all creatures, thou hast the universe thy form. Thou for
art of vast jaws (for thou swallowest the universe when the time comes
for the dissolution of all things.) Thou art the protector of all the lokas
(the worlds). Thou art the soul residing in the inner heart and as such
6
devoid of ahamkara originating from ignorance and is one and undivi-
ded Thou art anandam (gladness). Thou art he whose car is borne by
;
original, many of these names are such that they are capable of more than
one interpretation. The Commentator often suggests more than one
meaning. Each name would require a separate note for explaining all its
bearings. 'Niyata' is literally one who is observant of fasts and vows and
who has restrained his senses. Hence it means an ascetic. Mahadeva is
an ascetic. 'Smasaua' is either a crematorium, the place where dead crea-
tures lie down, or, it may mean Varanasi, the sacred city of Biva, where
creatures dying have not to take rebirth. Siva is both a resident of
crematoria and of Varanasi. T.
4 Or, the universe is displayed in thee. T.
5 Probably, what is said here is that Mahadeva is the Fratyag Soul
free from Ignorance. T.
ANUBA8ANA PAKVA 83
mules. Thou art he that protects Jiva from the thunderbolt of rebirth.
Thou art adorable. Thou art obtained by purity and self-restraint and
vows. Thou
again the refuge of all kinds of vows and observances
art
planets). Thou
Mantra (in the form of Pranava and other sacred
art
words and Thou art the authority for all acts (in the form
syllables).
of the Vedas and the scriptures). Thou art the highest Penance. Thou
art devoted to Yoga. Thou art he who merges himself in Brahman (by
Yoga-abstraction). Thou art the great seed (being the cause of causes).
Thou art the displayer ofwhat is unmanifest in the manifest form in
which the universe exists. Thou art possessed of infinite might. Thou
1
art he whose seed is gold. Thou art omniscient, (being as thou art all
things and the great knower). Thou art the cause of all things. Thou
art he that has the seed of action (viz.* Ignorance and desire) for the
means of sojourning from this world to the other and the other to this. 2
Thou hast ten arms. Thou hast winkless eyes (for thou seest at all
times). Thou hast a blue throat (in consequence of thy bearing in thy
throat the poison that arose upon churning the ocean and which,
if not so borne, was capable of destroying the universe). Thou art the
Lord Uma. Thou art the origin
of of all the infinite forms that occur
in the universe. Thou art he whose superiority is due to thyself. Thou
art a hero in might (in consequence of thy having achieved
such grand feats as the quick destruction of the triple
city of the Asuras). Thou art inert matter (which cannot
move unless co-existing with the Soul). Thou art all the tattwas
first he created water and then oast his seed into it. That seed became a
golden egg.' It may also mean that Mahadeva is Agni or the deity of fire,
for gold represents the seed of Agni. T.
2 The sense is this Jiva carries that seed of acts, i.e., Ignorance and
:
Desire, with him. In consequence of tbis seed, Jiva travels from one world
into another ceaselessly. This seed, therefore, is the conveyance or the
means of locomotion of Jiva. Mahadeva is Jiva. The Soul is called the
rider, and the body is the car that bears the Soul on it. T.
3 'Ganapati' is Ganesa, tbe eldest son of Mabadeva. Tbe Ganas are
mighty beings that wait upon Mahadeva. This make up the first hundred
names. The Commentator takes 'Avala' and 'Gana' together. T.
4 'Digvasas' means nude. Tbe Puranas say tbat for stupefying the
wives of certain ascetics, Mahadeva became nude on one occasion. The
real meaning, however, is that he is capable of covering and does actually
cover even infinite space. In the sense of nude, the word means one that
bas empty space for his cover or vestments. T.
5 Tbe meaning is tbat with tbee Knowledge is penance instead of
actual physical austerities being so. Tbis is only another way of saying
that thou bast 'Joanamayam Tapah.' T.
AND8ASANA PABVA 86
shafts and in another thou bearest a skull. Thou bearest the thunder-
bolt. Thou art armed with the hundred-killer. 1 Thou art armed with
the sword. Thou wieldest the battle-axe. Thou art armed with the
Sula (trident). Thou art adorable. Thou hast the sacrificial ladle in
one of thy hands. Thou art of beautiful form. Thou art endued with
abundant energy. Thou givest in the most liberal measure all that tends
to adorn thos e that are devoted to thee. Thou wearest a turban on thy
head. Thou art of beautiful face. Thou art he who swells with splen-
dour and puissance. Thou art he that is humble and modest. Thou
2
art exceedingly tall. Thou art he who has the senses for thy rays. Thou
art the greatest of preceptors. Thou art Supreme Brahman being a state
3
of pure felicitous existence). Thou art he that took the shape of a jackal
(for consoling the Brahmana who, when insulted by a wealthy Vaisya,
had resolved to commit suicide). Thou art he whose object are all
crowned with fruition, of themselves and without waiting for the
puissance derivable from penances). Thou art one who bears a bald
head (as the sign of the mendicant order). Thou art one who does good
to all creatures. Thou art unborn. Thou
innumerable forms.
hast
Thou bearest all kinds of fragrance on thy
person. The matted locks
on thy head had sucked up the river Ganga when it first fell from
heaven (although they again gave out the waters at the earnest solicita-
tions of king Bhagiratha). Thou art the giver of sovereignty and lord-
ship.* Thou art a Brahmacharin without having ever fallen away from
the rigid vow of continence. Thou art distinguished for thy sexual
continence. Thou always liest on thy back. Thou hast thy abode in
Puissance. 1
Thou hast three matted locks on thy head, Thou art he
that is clad in rags. Thou
Rudra (in consequence of thy fierceness).
art
Thou art the celestial generalissimo, and thou art all pervading. Thou art
he that moves about during the day. Thou ait he that moves about
in the night.
2
Thou art of fierce wrath. Thou art possessed of dazzling
effulgence (born of Vedic study and penances). Thou art the slayer of
the mighty Asura who had come in the form of an infuriate elephant
for destroying thy sacred city of Varanasi. Thou art the slayer of such
thou art of the form of space ). Thou art he whose puissance and the
might of whose companions and of the bull have never been measured
by anybody. Thou art the tree of the world ( whose roots extend
8
upwards and branches hang downwards ). Thou art the banian. Thou
art he that sleeps on a banian leaf when the universe, after dissolution,
becomes one infinite expanse of waters. Thou art he that shows com-
passion to all worshippers, assuming, as thou listest, the form of Hari
or Hara or Ganesa or Arka or Agni or Wind, etc. Thou art possessed
of teeth that are exceedingly sharp ( competent to chew
since thou art
innumerable worlds even as one munches nuts and swallows them
speedily). Thou art of vast dimensions in respect of thy forms.
Thou art possessed mouth that is vast enough to swallow the uni-
of a
verse at once. Thou art he whose troops are adored everywhere. 4 Thou
art he who dispelled all the fears of the deities when the prince of ele-
phants had to be captured. Thou art the seed of the universe. Thou
art he who has for his vehicle the same bull that forms again the device
on his banner in battle.Thou hast Agni for thy soul. Thou art Surya
who has green steeds yoked unto his car. Thou art the friend of Jiva.
Thou art he that is conversant with the proper time for the accom-
1 It may also mean that thou art he called Buddha who preached
against all sacrifices. T.
2 The Commentator explains that Mahadeva's defeat at the hands of
Krishna in the city of Vana was due to Mahadeva's kindness for Krishna,
even as Krishna broke his own vow of never taking up arms in the battle of
Kurukshetra, for honouring his worshipper Bhisbma who had vowed that
he would compel Krishna to take up arms. T.
3 The sense is this when the universal destruction comes and all
:
plishment of all religious acts, Thou art he unto whom Vishnu paid
his adorations (for obtaining his celebrated discus). Thou art the sacri-
fice being in the form of Vishnu. Thou art the ocean. Thou art the
Barabanala Mare's head that ranges within the ocean, ceaselessly
vomitting fire and drinking the saline waters as if they were sacrificial
butter. Thou Wind, the
art friend of Agni. Thou art of tranquil
soul like the ocean when at rest and unstirred by the mildest breeze.
Thou art Agni that drinks the libations of clarified butter poured in
sacrifices with the aid of Mantras. Thou art he whom it is difficult to
approach. Thou art he whose effulgence spreads over the infinite
universe. Thou art ever skilful in battle. Thou art well conversant
with the time when one should engage in battle so that victory may be
achieved. Thou art that science which treats of the motions of heavenly
bodies. Thou art of the form of success or victory. Thou art he
1
whose body is Time (for thy body is never subject to destruction). Thou
art a house-holder for thou wearest a tuft of hair en thy head. Thou
art a Sanyasin for thy head is bald. Thou wearest matted locks on thy
8
head (being, as thou art, a Vanaprastha). Thou art distinguished
for thy fiery rays (for the effulgent path by which the righteous
proceed is identical with thee). Thou art he that appears in the firma-
8
ment in the heart encased in the body of every creature.
Thou he who enters into the
art of every cranium (brain)
creature. Thou bearest the wrinkles of age. Thou bearest the bamboo
flute. Thou hast also the tabour. Thou bearest the musical instrument
called Tali. Thou hast the wooden vessel used for husking grain. Thou
4
art he who covers that illusion which covers Yama. Thou art an as-
trologer inasmuch as thy understanding is always directed towards the
motion wheel of time which is made up of the luminaries in the
of the
firmament. Thou art Jiva whose understanding is directed to things
that are the result of the attributes of Sattwa, Rajas, and Tamas. Thou
art that in which all things merge when dissolution overtakes them.
Thou art stable and fixed, there being nothing in thee that is subject
Deity. This all covering illusion, again, has the Supreme Deity for its
cover. Thou art that Supreme Deity. T.
ANUBASANA PABVA 89
tochange or mutation of any kind. Thou art the Lord of all creatures.
Thy arms extend all over the vast universe. Thou art displayed in
innumerable forms that are but fractions of thyself. Thou pervadest
all things.
1
Thou art he that has no mouth (for thou enjoyest not the
objects of thy own creation). Thou art he who frees thy creatures from
3
the bonds of the world. Thou art easily attainable. Thou art he that
manifested himself with a golden mail. 3
Thou art he that appears in -^
the phallic emblem. Thou art he that wanders in the forests in quest
of fowls and animals. Thou art he that wanders over the Earth. Thou
art he that is omnipresent. Thou art the blare that is produced by all
the trumpets blown in the three worlds. Thou art he that has all crea-
tures for his relatives.* Thou art of the form of a snake (for thou art
identical with the mighty Naga named Sesha). Thou art he that lives
in mountain caves (like Jaigishavya) or any other Yogin. Thou art
identical with Guha (the celestial generalissimo). Thou wearest garlands
of flowers. Thou art he who enjoys the happiness that springs from the
possession of worldly objects.
5
Thou art he from whom all creatures
have derived their three states of birth, existence, and destruction.
Thou art he that upholds all things that exist or occur in the three stages
of time, viz., the Past, the Present, and the Future. Thou art he that
frees creatures from the effects of all acts belonging to previous lives as
well as those accomplished in the present life and from all the bonds due
to Ignorance and Desire. Thou art he who is the binder of Asura chiefs.
Thou art he who is the slayer of foes in battle. 6 Thou art that which
is attainableby knowledge alone. Thou art Durvasas.
art he Thou
who is waited upon and adored by all the righteous. Thou art he who
causes the fall of even Brahma and the others. Thou art he that gives
unto all creatures the just share of joy and grief that each deserves
sacrifices.
1
Thou residest in every place. Thou wanderest everywhere.
Thou art he that has Thou art Vasava- Thou art
mean vestments.*
immortal. Thou art identical with the Himavat mountains. Thou art
the maker of pure gold. Thou art without acts. Thou upholdest in
thyself the fruits of all acts. Thou art the foremost of all creatures
3
that are regarded as upholders. Thou art he that has bloody eyes. Thou
art he that has eyes whose vision extends over the infinite universe.
Thou art he that has a car whose wheels are ever victorious. Thou art
he that is possessed of vast learning. Thou art he that accepts thy
devotees for thy servants. Thou art he that restrains and subjugates
thy senses. Thou art he that acts. Thou wearest clothes whose warp
and woof are made of snakes- Thou art Supreme. Thou art he who
4
is the lowest of the celestials. Thou art he that is well-grown. Thou
ownest the musical instrument called Kahala. Thou art the giver of every
wish. Thou art the embodiment of grace in all the three stages of Time,
viz., the Past, the Present, and the Future. Thou art possessed of might
that always well spent. Thou art he who had assumed the form of
is
Valarama (the elder brother of Krishna). Thou art the foremost of all
coveted things, being Emancipation or the highest of all ends to which
creatures attain. Thou art the giver of turned
all things.
is Thy face
towards all directions, Thou art he from whom diverse creatures have
sprung even as all forms have sprung from space or are modifications of
that primal element. Thou art he who falls into the pit called body."
Thou is helpless (for, falling into
art he that the pit constituted by the
body, thou canst not transcend the sorrow that is thy portion). Thou
residest in the firmament of the heart. Thou art exceedingly fierce in
form. Thou art the Deity called Ansu. Thou "art the companion of
Ansu and art called Aditya. Thou art possessed of innumerable rays.
Thou art endued with dazzling effulgence. Thou hast the speed of the
Wind. 6 Thou art possessed of speed that is greater than that of the
1 The sense is that thou art he that is well conversant with the ritual
of sacrifices. T.
2 Or, it may mean that thou art he that has no vestments, for no
vestments can cover thy vast limbs. T.
3 Those that uphold others are, for example, the elephants that stand
at the different points of the compass, the snake Sesha, &o. What is said
here is that thou art the best of all these or all such beings. T.
4 The sense is that thou art Vishnu who is the foremost of the celes-
tials and thou art Agni who is the lowest of the celestials j i.e., thou art all
the celestials. T.
5 The body
is as it were a pit into which the soul fall 3, determined by
Desire and Ignorance. T.
6 'Vasu,' the Commentator explains, indicates the Wind, for it means
that which establishes all things into itself. T.
ANUSASANA PABVA 91
Wind. Thou art possessed of the speed of the mind. Thou art Nisha-
chara as thou enjoyest all things, being invested with Ignorance.
1
Thou
dwellest in every body. Thou dwellest with Prosperity as thy compa-
nion. Thou art he that imparts knowledge and instruction. Thou art
he who imparts instruction in utter silence, Thou art he that observes
the vow of taciturnity (for thou instructest in silence). Thou act he
who passes out of the body, looking at the soul. 8 Thou art he that is
well adored. Thou art the giver of thousands (since the lord of all the
treasures derived those treasures of his from thee). Thou art the prince
of birds, (being Garuda the son of Vinata and Kasyapa). Thou art the
friend that renders aid. Thou art possessed of exceeding effulgence
(for thy splendour is like that of a million suns risen together). Thou
art the Master of all created beings. Thou art he who provokes the
appetites. Thou art the deity of Desire. Thou art of the form of lovely
women that are coveted by all. Thou art the tree of the world- Thou
art the Lord of Treasures. Thou art the giver of fame. Thou art the
Deity that distributes unto all creatures the fruits (in the form of joys
and griefs) of their acts. Thou art thyself those fruits which thou distri-
butest. Thou art the most ancient (having existed from a time when
there was no other existent thing). Thou art competent to cover with
a single footstep of thine all the three worlds. Thou art Vamana (the
dwarf) who deceived the Asura chief Vali (and depriving him of his
sovereignty restored it unto Indra), Thou art the Yogin crowned with
success (like Sanatkumara and others). Thou art a great Rishi (like
Vasishtha and others). Thou art one whose objects are always crowned
with success (like Rishava or Dattatreya). Thou art a Sanyasin (like
Yajnavalkya and others). Thou art he that is adorned with the marks
of the mendicant order. Thou art he that is without such marks. 3 Thou
art he that transcends the usages of the mendicant order. Thou art he
that assures all creatures from every sort of fear. Thou art without
any passions thyself (so that glory and humiliation are alike to thee).
Thou art he that the celestial generalissimo- Thou art that
is called
Visakha who took his rise from the body of the celestial generalissimo
when Indra hurled his thunder-bolt at him. Thou art conversant with
the sixty tattwas or heads of enquiry in the universe. Thou art the
Lord of the senses (for these achieve their respective functions guided
by thee). Thou art he that is armed with the thunder-bolt (and that
1
'Nisaoharah is one acting through 'nisa,' or 'Avidya,' i.e., one who
1
enjoys all objects, implying Jiva invested with Ignorance. T.
2 The Soul can view the Soul or itself, it it can transcend the body
with the aid of Yoga. T.
3 The Commentator explains that the first word means that tbou art
'Hausa' and that the second word means thou art 'Paramahansa.' T.
92 MAHABHABATA
rives the mountains). Thou art infinite. Thou art the stupefier of
Daitya ranks in the field of battle. Thou ait he that moves his car in
circles among his own ranks and that makes similar circles among the
ranks of his foes and who comes back safe and sound after devastating
them. Thou art he that conversart with the lowest depth of the
is
solution. Thou art the protector wielding the bow called Pinaka. Thou
residest in even the Daityas that are the marks which shootest thy
at
arrows. Thou art the author of prosperity. Thou art the mighty ape
Hanuman that aided Vishnu in the incarnation of Rama in his expedi-
tion against Ravana. Thou art the lord of those Ganas that are thy
associates. Thou art each member of those diverse Ganas. Thou art
he that gladdens all creatures. Thou art the enhancer of the joys of all.
2
Thou takest away the sovereignty and prosperity of even such high
beings as Indra and others. Thou art the universal slayer in the form of
Death. Thou art he that resides in the four and sixty Kalas.
Thou art very great. Thou art the Grandsire (being the sire of the great
sire of all). Thou art the supreme phallic emblem that is adored by
both deities and Asuras. Thou art of agreeable and beautiful features.
Thou art he who presides over the variety of evidences and tendencies
for action and non-action. Thou art the lord of vision. Thou
art the Lord of Yoga (in consequence of thy withdrawing all the senses
into the heart and combining them together in that place'. Thou art
he that upholds the Krita and the other ages (by causing them to run
ceaselessly). Thou art the Lord of seeds (in consequence of thy being
the giver of the fruits of all acts good and bad). Thou art the original
cause of such seeds. Thou actest in the ways that have been pointed out
in the scriptures beginning with those that treat of the Soul. Thou art
he in whom reside might and the other attributes. Thou art the
Mahabharata and other histories of the kind. Thou art the treatises
Mimansa. Thou art Gautama (the founder of the science of
called
dialectics). Thou art the author of the great treatise on Grammar that
has been named after the Moon. Thou art he who chastises his foes.
Thou art he whom none can chastise. Thou art he who is sincere in res-
pect of all his religious acts and observances. Thou art he that becomes
obedient to those that are devoted to thee. Thou art he that is capable
of reducing others to subjection. Thou art he who foments quarrels
among the deities and the Asuras. Thou art he who has created the four
and ten worlds (beginning with Bhu). Thou art the protector and
cherisher of all Beings commencing from Brahma and ending with the
lowest forms of vegetable life (like grass and straw), Thou art the Crea-
tor of even the five original elements. Thou art he that never enjoys
anything (for thou art always unattached). Thou art free from dete-
rioration. Thou art the highest form of felicity. Thou art a deity proud
of his might. Thou art Sakra. Thou art the chastisement that is spoken
of in treatises on morality and is inflicted on offenders. Thou art of the
form of that tyranny which prevails over the world. Thou art of pure Soul.
Thou art stainless, (being above faults of every kind). Thou art worthy
of adoration. Thou art the world that appears and disappears cease-
lessly. Thou art he whose grace is of the largest measure. Thou art
he that has good dreams. Thou art a mirror in which the universe is
reflected. Thou art he that has subjugated all internal and external
foes. Thou art the maker of the Vedas. Thou art the maker of those
declarations that are contained in the Tantras and the Puranas and that
are embodied in language that is human. 1
Thou art possessed of great
learning. Thou the grinder of foes in battle. Thou art he that
art
resides in the awful clouds that appear at the time of the universal
dissolution. Thou most terrible (in consequence of the dissolution of
art
the universe that thou bringest about). Thou art he who succeeds in
bringing all persons and all things into thy subjection. Thou art the
great Destroyer. Thou art he that has fire for his energy. Thou art he
whose energy is mightier than fire. Thou art the Yugafire that con-
sumes all things. Thou art he that is capable of being gratified by means
of sacrificial libations. Thou art water and other liquids that
are poured in sacrifices with the aid of Mantras. Thou art in the
form of the Deity of Righteousness, the distributor of the fruits that
attach to acts good and bad. Thou art the giver of felicity. Thou
1 The language of the Veda is divine. That of the scriptures is
human. T.
94 MAHABHABATA
art always endued with effulgence. Thou art of the form of fire.
Thou art of the complexion of the emerald. (Thou ait always present in
the phallic emblem.) Thou art the source of blessedness. Thou art
incapable of being baffled by anything in the prosecution of your objects.
Thou art the giver of blessings, Thou art of the form of blessedness,
Thou art he unto whom is given a share of sacri6cial offerings. Thou
art he who distributes unto each his share of that is offered in sacrifices.
Thou art endued with great speed. Thou art he that is dissociated from
all things. Thou art he that is possessed of the mightiest limb. Thou
art he that is employed in the act of generation. Thou art of a dark
complexion, (being of the form of Vishnu). Thou art of a white com-
plexion (being of the form of Samva, the son of Krishna). Thou art the
senses of all embodied creatures. Thou art possessed of vast feet. Thou
hast vast hands. Thou art of vast body. Thou art endued with wide-
extending fame. Thou hast avast head. Thou art of vast measure-
1
ments. Thou art of vast vision. Thou art the home of the darkness of
ignorance. Thou art the Destroyer of the Destroyer. Thou art possessed
of vast ears. Thou hast vast lips. Thou art he that has vast cheeks.
Thou hast a vast nose. Thou art of a vast throat. Thou hast a vast
2
neck. Thou art he that tears the bond of body. Thou hast a vast
chest. Thou hast a vast bosom. Thou art the inner soul which resides
in all creatures. Thou hast a deer on thy lap. Thou art he from whom
innumerable worlds hang down like fruits hanging down from a tree.
Thou art he who stretches his lips at the time of the universal dissolu-
tion for swallowing the universe. Thou art the ocean of milk. Thou
8
hast vast teeth. Thou hast vast jaws. Thou hast a vast bristle. Thou
hast hair of infinite length. Thou hast a vast stomach. Thou hast
matted locks of vast length. Thou art ever cheerful. Thou art of the
form of grace* Thou art of the form of belief. Thou art he that has
mountains for his bow (or weapons in battle). Thou art he that is full
of affection to all creatures like a parent towards his offspring.
Thou art he that has no affection. Thou art unvanquished. Thou art
4
exceedingly devoted to (Yoga) contemplation. Thou art of the form
6
of the tree of the world. Thou art he that is indicated by the tree of
5 How the world has been likened to a tree has been explained in the
Moksha sections of the Santi Parvan. T.
ANUSABANA PABYA 95
the world. 1 Thou art never satiated when eating (because of thy being
of the form of fire, for of all elements, fire is never satiated with the
quantity offered it for consumption). Thou art he that has the Wind for
thy vehicle for going from place to place (in consequence of thy iden-
tity with fire). Thou art he that rangest over hills and little eminences.
Thou art he that has his residence on the mountains of Meru. Thou
art the chief of the celestials. Thou hast the Atharvans for thy head.
Thou hast the mouth. Thou hast the thousand Richs for
Samans for thy
thy immeasurable eyes. Thou hast the Yajushes for thy feet and hands."
Thou art the Upanishads. Thou art the entire body of rituals (occurring in
the scriptures). Thou art all that is mobile. Thou art he whose solicita-
tions are never unfulfilled- Thou art he who is always inclined to grace.
Thou art he that is of beautiful form. Thou art of the form of the good
that one does to another. Thou art that which is dear. Thou art he that
always advances towards thy devotees(in proportion as these advance for
meeting thee). Thou art gold and other precious metals that are held
dear by all. Thy effulgence is like that of burnished gold. Thou art
the navel (of the universe). Thou art he that makes the fruits of sacri-
fices grow (for the benefit of those that perform sacrifices to thy glory).
Thou art of the form of that faith and devotion which the righteous
have in respect of sacrifices. Thou art the artificer of the universe.
Thou art all that is immobile (in the form of mountains
and other inert objects). Thou art the two and ten stages of life
8
through which a person passes. Thou art he that causes fright
(by assuming the intermediate states between the ten enumerated).
Thou art the beginning of all things. Thou art he that unites Jiva with
Supreme Brahman through Yoga. Thou art identifiable with that Yoga
which causes such a union between Jiva and Supreme Brahman. Thou
art unmanifest (being the deepest stupefaction). Thou art the presi-
ding deity of the fourth age (in consequence of thy identity with lust and
wrath and cupidity and other evil passions that flow from that deity). 4
1 is explained in the sense of no one being able to enquire after
This
Brahman unless he has a body, however subtile, with the neoessary senses
and understanding. It may also mean that the tree of the world furnishes
evidence of the existence of thn Supreme Deity. T,
2 Both the Vernacular translators have rendered many of these names
most carelessly. The Burdwan translator takes 'Yaju* as one name and
Padabhuja' as another. This is very absurd. T.
3 These are the ten previously enumerated, beginning with residence
in the mother'swomb and ending with death as the tenth, with heaven the
eleventh and Emancipation the twelfth. T.
4 It should be remembered that Kali which is either the age of sinful-
ness or the presiding deity of that age and, therefore, a malevolent one, is
highly propitious to Emancipation. The world being generally sinful, those
who succeed in living righteously in this age or under the sway of this
malevolent deity, very quickly attain to heaven if heaven be their object, or
Emancipation if they strive for Emancipation. T.
96 MAHABHABATA
Thou art eternal Time (because of thy being of the form of that cease-
less succession of birth and death that goes on in the universe). Thou
art of the form of the Tor.toise. 1 Thou art worshipped by the Destroyer
himself. Thou livest in the midst of associates. Thou admittest thy
devotees as members of thy Gana. Thou hast Brahma himself for the
driver of thy car. Thou sleepest on ashes. 2 Thou protectest the uni-
verse with ashes. 8 Thou art he whose body is made of ashes. 4 Thou
art the tree that grants the fruition of all wishes. Thou art of the form
of those that constitute thy Gana. Thou art the protector of the four
and ten regions- Thou transcendest all the regions. Thou art full,
(there being no deficiency). Thou art adored by all creatures. Thou
art white (being pure and stainless). Thou art be that has his body,
speech and mind perfectly stainless. Thou art he who has attained to
that purity of existence which is called Emancipation. Thou art he
who is incapable of being stained by impurity of any kind. Thou art he
who has been attained to by the great preceptors of old. Thou residest
in the form of Righteousness or duly in the four modes of life. Thou
art that Righteousness which is of the form of rites and sacrifices. Thou
art of the form of that skill which is possessed by the celestial artificer
of the universe. Thou art he who is adored as the primeval form of the
universe. Thou art of vast arms. Thy lips are of a coppery hue. Thou
art of the form of the vast waters that are contained in the Ocean.
Thou art exceedingly stable and fixed (being of the form of mountains
and hills). Thou art Kapila. Thou art brown. Thou art all the hues
whose mixture produces white. Thou art the period of life. Thou art
art he that armed with the battle-axe. Thou art he that is desirous
is
ferocity. Thou art he that procreates offspring. Thou art family and race,
continuing from generation to generation. Thou art the blare that a
bamboo flute gives out. Thou art faultless. Thou art he every limb of
whose body is beautiful. Thou art full of illusion. Thou dost good to
others without expecting any return. Thou art Wind. Thou art Fire, Thou
art the bonds of the worlds which bind Jiva. Thou arc the creator of
those bonds. Thou art the tearer of such bonds. Thou art he that dwells
with even the Daityas (who are the foes of all sacrifices). Thou dwellest
with those that are the foes of (and that have abandoned all
all acts
acts). Thou art of large teeth, and thou art of mighty weapons. Thou
art he that has been greatly censured. Thou art he that stupefied the
Rishis dwelling in the Daruka forest. Thou art he that did good unto
even thy detractors, viz., those Rishis residing in the Daruka forest.
Thou art he who dispels all fears and who dispelling all the fears of
those Rishis gave them Emancipation. Thou art he that has no wealth
(in consequence of his inability to procure even his necess ary wearing
apparel). Thou art the lord of the celestials. Thou art the greatest of
the gods (in consequence of thy being adored by even Indra and others
that are regarded as the highest of the celestials). Thou art an object
of adoration with even Vishnu. Thou art the slayer of those that are
the foes of the deities. Thou art he that resides (in the form of the
3
snake Sesha) in the nethermost region. Thou art invisible but capable
of being comprehended, even as the wind which though invisible is
perceived by every body. Thou art he whose knowledge extends to
the roots of everything and unto whom all things, even in their inner
nature, are known. Thou art the object that is enjoyed by him that
enjoys it. Thou art he among the eleven Rudras who is called Ajaikapat.
Thou art the sovereign of the entire universe. Thou art of the form of
all Jivas in the universe (in consequence of thy being covered by the
1 i.e., Mahavishnu, from whose navel arose the primeval lotus within
which was horn Brahma. T.
2 The Bombay text has a misprint. It reads 'Punya-cbanchu' for
'Punya-obunchu.' In printing the Commentary also, the well-known
grammatical Sutra 'vrittansobanohu &c.' The Burdwan translator repeats
the misprint in his rendering K. P. Singha avoids it. T.
3 The world 'Kurukshetra' or its abbreviation 'Kuru' means the field
or department of action. It means also tbe actual field, so called, on which
king Kuru performed his penances, and which is BO sacred that its very
dust cleanses a person of all sins. T.
ANUSA8ANA PABVA 99
Thou who is attached to felicity. Thou art Sat (in the form of
art he
cause). Thou art Asat (in the form of effect). Thou art he who
possesses the best of all things. Thou art he who resides on the moun-
tains of Kailasa. Thou art he who repairs to the mountains of Himavat.
Thou washest away all things beside thee like a mighty current washing
away trees and other objects standing on its banks. Thou art the maker
of Pushkara and other large lakes and pieces of natural water. Thou
art possessed of knowledge of infinite kinds. Thou art the giver of
infinite blessings. Thou art a merchant (who conveys the goods of this
country to that country and brings the goods of that country to this for
the convenience of human beings). Thou art a carpenter. Thou art the
tree (of the world that supplies the timber for thy axe). Thou art the
tree called Vakula (Mimuso>s E/engi, Linn). Thou art the sandal-wood
tree (Santalum album, Linn). Thou art the tree called Chcchada (Alstonia
Scholaris, syn. Echitis Scholaris, Roxb). Thou art he whose neck is very
strong. Thou whose shoulder-joint is vast. Thou art not restless (but
art he
endued with steadiness in all thy acts and in respect of all thy faculties).
Thou art the principal herbs and plants with their produce (in the form
of rice and wheat and the other varieties of grain). Thou art he that
grants success upon others in respect of the objects upon which they
bestow their heart. Thou art all the correct conclusions in respect of
both the Vedas and Grammar. 1 Thou art he who utters leonine roars.
Thou art endued with leonine fangs. Thou ridest on the back of a lion
for performing thy journeys. Thou ownest a car that is drawn by a lion.
2
Thou art he called the truth of truth. Thou art he whose dish or plate
3
is constituted by the Destroyer of the universe. Thou art always
engaged in seeking the good of the worlds. Thou art he who rescues
all creatures from distress (and leads them to the felicity of Emancipa-
tion). Thou art the bird called Saranga. Thou art a new (Young) swan.
Thou art he who is displayed in beauty in consequence of the crest
thou bearest on thy head (like the cock or the peacock). Thou art he
who protects the place where assemblies of the wise sit for dispensing
justice. Thou art the all creatures. Thou art the cherisher
abode of
of all creatures. ThouDay and Night (which are the constituent
art
elements of Eternity). Thou art he that is without fault and
therefore! never censured. Thou art the upholder of all creatures.
Thou art the refuge of all creatures. Thou art without birth. Thou
1 The Commentator explains that 'Siddharthah' means 'Siddhantah,'
and that the following compound is its adjective. T.
2 Literally, the Soul of real existence. T.
3 People eat off plates of silver or gold or of other metals. Mahadeva
has for his plate Kala or destroyer of the universe. Both the Vernacular
translators have erred in rendering this word. K. P. Singha takes the
compound as really consisting of two names, etc. T.
100 MAHABHARAtA
art existent. Thou art ever fruitful. Thou art endued with Dharana
and Dhyana and Samadhi. Thou art the steed Uchchaisravas. Thou
art the giver of Thou art he who upholds the life-breaths of
food.
living creatures. Thou art endued with patience. Thou art possessed
of intellingence. Thou art endued with exertion and cleverness.
Thou art honoured by all. Thou art the giver of the fruits of
Righteousness and sin. Thou art the cherisher of the senses (for the
senses succeed in performing their respective functions in consequence
of theethat presidest over them). Thou art the lord of all the
luminaries. Thou art all collections of Thou art he whose
objects.
vestments are made of cowhides. Thou art he who dispels the grief
of his devotees. Thou hast a golden arm. Thou art he who protects
the bodies of Yogins who seek to enter their own selves. Thou art
1
he who has reduced to nothingness all his foes. Thou art he the
measure of whose gladness is very great. Thou art he who achieved
victory over the deity of desire that is irresistible. Thou art he who
has subjugated his senses. Thou art the note called Gandahara in the
musical octave. Thou art he who has an excellent and beautiful home
(in consequence of its being placed upon the delightful mountains of
Kailasa). Thou art he who is ever attached to penances. Thou
art of the form of cheerfulness and contentment. Thou art he
8
called vast or infinite. Thou art he in whose honour the foremost
of hymns has been composed. Thou art he whose dancing is
characterised by vast strides and large leaps. Thou art he who is
adored with reverence by the diverse tribes of Apsaras, Thou art
he who owns a vast standard (bearing the device of the bull). Thou
art the mountain of Meru. Thou art he who roves among all the
summits of that great mountain. Thou art so mobile that it is very
difficult to seize thee. Thou art capable of being explained by
preceptors to disciples, although thou art incapable of being described
in words. Thou art of the form of that instruction which preceptors
impart to disciples. Thou art he that can perceive all agreeable
scents simultaneously or at the same instant of time. Thou art of the
form of the porched gates of cities and palaces. Thou art of the form
of the moats and ditches that surround fortified towns and give the
victory to the besieged garrison- Thou art the Wind. Thou art of
the form of fortified cities and towns encompassed by walls and moats.
Thou art the prince of all winged creatures, (being, as tliou art, of the
peculiarities. Thou art that wooden bar which is called the Aksha
of a car and, therefore, art thou he who is attached to the car
represented by the body. Thou art attached to all things (in
consequence of thy pervading all things as their soul). Thou art
endued with very great might, being as thou art a hero of heroes.
Thou art the Veda. Thou art the Smritis, the Itihasas, the Puranas,
and other scriptures. Thou art the illustrious deity of every sacred
shrine. Thou art he who has the Earth for his car. Thou art the
inert elements that enter into the composition of every creature.
Thou art he who imparts life into every combination of those inert
element. Thou art the Pranava and other sacred Mantras that instil
life into dead matter. Thou
art he that casts trarquil glances. Thou
art exceedingly harsh (in consequence of thy being the destroyer of all
things). Thou art he in whom are innumerable precious attributes
steps he covered Heaven and Earth and demanded space for his third step.
T.
AND8ABANA PARVA 108
armed with the mighty bow (called Pinaka). Thou art he who is the
understanding and the desires that exist in all creatures, besides being
the supreme upholder of all beings. Thou art he from whom all acts
flow. Thou art that wind which rises at the time of the universal dis-
compass. Thou art he who is armed with the thunder. Thou art he
who has a hundred tongues. Thou art he who has a thousand feet and
8
thousand heads. Thou art the lord and chief of the celestials. Thou
art he that is made up of all the gods. Thou art the great Master or
preceptor. Thou art he who has a thousand arms. Thou art he who
is competent to obtain the fruition of every wish. Thou art he whose
protection is sought by every one. Thou art he who is the creator of
all the worlds. Thou art he who is the great cleanser of all from every
kind of sin, in the form of shrines and sacred waters. Thou art he who
3
has three high Mantras. Thou
youngest son of Aditi and
art the
Thou art armed with the hundred-killer, the noose, and the
dart. Thou art he that took his birth within the primeval
lotus. Thou art he who is endued with a vast womb.
Thou art he who has the Vedas in his womb. Thou art he
who takes his rise from that infinite waste of waters which succeeds
the dissolution of the universe. Thou art he who is endued with rays
of effulgent light. Thou art the creator of the Vedas. Thou art he
who studies the Vedas. Thou art he who is conversant with the
meaning of the Vedas. Thou art devoted to Brahman. Thou art the
refuge of all persons devoted to Brahman. Thou art of infinite form?.
Thou art the bearer of innumerable bodies. Thou art endued with
2
irresistible prowess. Thou art the soul or nature that transcends the
three universal attributes (of Sattwa. Rajas, and Tamas). Thou art
the lord of all Jivas. Thou art endued with the speed of the wind. Thou
art possessed of the fleetness of the mind. Thou art always smeared
with sandal-paste. Thou art the end of the stock of the primeval
8
lotus. Thou art he who brought the celestial cow Surabhi down from
4
a superior station to an inferior one by denouncing a curse upon her.
Thou art that Brahma who was unable to see thy end. .Thou art adorn-
ed with a large wreath of Karnikara flowers. Thou art adorned with a
diadem gems. Thou art the wielder of the bow called Pinaka.
of blue
Thou art the mister of that knowledge which treats of Brahman. 6 Thou
art he who has subjugated his senses by the aid of thy knowledge of
1 The thin bamboo rod in the hand of the Brahmana is mightier than
the thunderbolt of Indra. The thunder scorches all existing objects upon
which it falls. The Brahmana's rod (which symbolizes the Brabmana's
might in the form of his curse) blasts even unborn generations. The might
of the rod is derived from Mahadeva. T.
2 'Sayambhuvah Tigmatejah* is one name. The Commentator explains
that could not look at Mahadeva ; hence this reference to his
Brahman
prowess. T.
3 after hia birth within the primeval lotus, became desirous
Brahma,
of seeing of the stalk of that lotus.
the end He went on and on, without
succeeding to find what he sought. The meaning of the word, therefore, by
Brahman. Thou art he who bearest Ganga on thy head. 1 Thou art the
husband of Uma, the daughter of Himavat. Thou art mighty (in conse-
quence of thy having assumed the form of the. vast Boar for raising the
submerged Earth). Thou art he who protects
the universe by assuming
diverse incarnations. Thou
worthy of adoration. Thou art that
art
primeval Being with the equine head who recited the Vedas with a
thundering voice. Thou art he whose grace is very great. Thou art
the great subjugator. Thou art he who has slain all his foes (in the form
of passions). Thou art both white and tawny (being as thou art half
3
male and half female). Thou art possessed of a body whose complexion
8
is like that of gold. Thou art he that is of the form of pure joy, (being,
as thou art, above the five sheathes which the Jiva consists of, viz., the
Anna-maya, the Prana-maya, the Mona-maya, the Vijnana-maya, and
the Ananda-maya ones). Thou art of a restrained soul. Thou art the
foundation upon which rests that Ignorance which is called Pradhana
and which, consisting of the three attributes of Sattwa, Rajas, and
Tamas is the cause whence the universe has sprung. Thou art he whose
4
faces are turned to every direction. Thou art he who has three eyes
(in the forms of the Sun, the Moon, and Fire). Thou art he who is
superior to all creatures (in consequence of thy righteousness whose
measure is the greatest). Thou art the soul of all mobile beings. Thou
art of the form of the subtile soul (which is incapable of being
perceived). Thou art the giver of immortality in the form of Emanci-
pation as the fruit of all acts of righteousness achieved by creatures
5
without the desire of Thou art the preceptor of even those that
fruits.
are the gods of the gods. Thou art Vasu, the son of Aditi. Thou art
he who is endued with innumerable rays of light, who brings forth the
universe, and who is of the form of that Soma which is drunk in
sacrifices. Thou art Vyasa, the author of the Puranas and other sacred
histories. Thou art the creations of Vyasa's brain (because of thy being
identical with the Puranas and other sacred histories) both abridged
1 Falling from the celestial regions, the river Ganga was held by
Mabadeva on his head, among his mat bed locks. At the earnest solicitations
of King Bhagiratha he gave her out so that flowing along the surface of the
Earth she met the ooean, firsc passing over the spot where the ashes of
Bhagiratha's ancestors, the sixty thousand sons of king Sagara of the solar
race, lay. r.
2 This form is called Hara-Gauri, as explained before. T.
3 texts read 'Prifcatma,' implying 'one of contented soul.' The
Some
reading noticed by the Commentator is 'Pitatma,' meaning 'gold- 1
QA
1C6 MAHABHARATA
and unabridged. Thou art the sum total of Jivas. Thou art the Season.
Thou art the Year. Thou art the Month. Thou art the Fortnight.
Thou art those sacred Days that end or conclude Thou
these periods.
art the Kalas. Thou art the Kashthas. Thou art the Lavas. Thou art
the Matras. Thou art the Muhurtas and Days and Nights. Thou art
the Kshanas. 1 Thou art the soil upon which the tree of the universe
stands. Thou art the seed of all creatures (being of the form of that
Unmanifest Chaitanya (consciousness) endued with Maya or illusion
whence all creatures spring). Thou art Mahattatwa. Thou art the
sprout of Jiva, (being of the form of Consciousness which springs up
after Mahattawa). Thou art Sat or Effect. Thou art Asat or Cause.
Thou art Manifest (being seizable by the senses). Thou art the Father,
Thou art the Mother. Thou art the Grandfather. Thou art the door
to Heaven (because of thy identity with Penances). Thou art the door
of the generation of all creatures (because of thy identity with desire).
Thou art the door of Emancipation (because of thy identity with the
absence .of Desire which alone can lead to the merging into Brahman).
Thou art those acts of righteousness which lead to the felicity of heaven.
Thou art Nirvana (or that cessation of individual or separate existence
which is Thou art the gladdener (who gives all kinds
Emancipation).
of joy to every creature). Thou art that region of Truth (to which
they that are foremost in righteousness attain). Thou art superior to
even that region of Truth which is attainable by the righteous). Thou
art he who is the creator of both the deities and the Asuras. Thou art
he who is the refuge of both the deities and the Asuras. Thou art the
preceptor of both the deities and the Asuras (being as thou art of the
form of both Vrihaspati and Sukra). Thou art he who is ever victorious.
Thou art he who is ever worshipped by the deities and the Asuras.
Thou art he who guides the deities and the Asuras even as the Maha-
matra guides the elephant. Thou art the refuge of all the deities and
the Asuras. Thou art he who is the chief of both the deities and the
Asuras (being as thou art of the form of both Indra and Virochana).
Thou art he who is the leader in battle of both the deities and the
Asuras (being as thou art of the form of Kartikeya and Kesi, the leaders
of the celestial and the Daitya armies). Thou art he who transcends
the senses and shines by himself. Thou art of the form of the celestial
Rishis like Narada and others. Thou art the grantor of boons unto
the deities and Asuras (in the form of Brahman and Rudra). Thou art
he who rules the hearts of the deities and the Asuras. Thou art he
into whom the universe enters (when it is dissolved). Thou art the
refuge of even him who is the ruler of the hearts of both the deities
on his forehead. Thou art he who sports with the universe as his
marble ball. Thou art of the form of deer. Thou art endued with the
energy that is of the form of knowledge and penance. Thou art the
lord of all immobile things (in the form of Himavat and Meru). Thou
art he who has subjugated his senses by various regulations and vows.
Thou art he whose objects have all been fulfilled. Thou art identical
with Emancipation. Thou art different from him whom we worship.
Thou hast truth for thy penances. Thou art of a pure heart. Thou
art he who presides over all vows and fasts (in consequence of thy
1 The Srutis declare that Fire is bis head, the Bun and the Moon are
his eyes, &o. T.
2 Mahadeva has an image in the country of the Kalingas that is
called Vyaghreswara. T.
3 'Kantah' is thus explained. 'Kasya Sukhasya antah sima.' T*
108 MAHABHARATA
being the giver of their fruits). Thou art the highest (being of the
form of Turiya). Thou art Brahman. Thou art the highest refuge of
the devotees. Thou art he who transcends allbonds (being Emanci-
pate). Thou art freed from the h'nga body. Thou art endued with
every kind of prosperity. Thou art he who enhances the prosperity of
thy devotees. Thou art that which is incessantly undergoing changes.
'
attaining to Brahman. With the aid of this hymn one is sure to succeed
in attaining to Emancipation. Rishis and the deities all praise the
highest deity by uttering this hymn. Hymned by persons of restrained
soul Mahadeva becomes gratified with those that hymn his praises so.
The illustrious deity is always full of compassion towards his devotees.
Endued with omnipotence, he it is that gives Emancipation to those
that worship him. So also, they among men that are foremost, that are
possessed of faith and devotion hear and recite for others and utter
with reverence, the praises of that highest and eternal Lord vtz. Isana,
in all their successive lives and adore him in thought, word, and deed,
and adoring him thus at all times, viz. when they are lying or seated or
walking or awake or opening the eyelids or shutting them, and thinking
of him repeatedly, become objects of reverence with all their fellow-
men and derive great gratification and exceeding joy. When a creature
becomes cleansed of all his sins in course of millions of births in diverse
orders of being, it devotion springs up in his heart for
is then that
Mahadeva. It is through good luck alone that undivided devotion to
Bhava who is the original cause (of the universe) fully springs up in the
heart of one that is conversant with every mode of worshipping that
1
great Deity. Such stainless and pure devotion to Rudra, that has
seldom to be found among even the deities, and never among men- It
is through the grace of Rudra that such devotion arises in the hearts of
human beings. In consequence of such devotion, men. identifying
themselves wholly with Mahadeva, succeed in attaining to the highest
success. The illustrious Deity who is always inclined to extend his
grace towards them that seek him with humility, and throw themselves
with their whole soul upon him rescues them from the world* Except
the great Deity who from rebirth, all other gods cons-
frees creatures
attaining to that high end which is theirs that are devoted to the doc-
trines of the Sankhya philosophy. That worshipper who recites this
hymn daily for one year with singleness of devotion succeeds in obtain-
ing the end trnt he desires. This hymn is a great mystery. It formerly
resided in the breast of Brahma the Creator. Brahma imparted it unto
hymn with a pure heart observing the vow of Brahmacharyya, and with
SECTION XVIII
Vaisampayana said, After Vasudeva had ceased ~to speak, the
great Yogin, viz. the Island-born Krishna, addressed Yudhisthira, say-
ing, 'O son, do thou recite this hymn consisting of the thousand and
eight names of Mahadeva, and let Maheswara be gratified with thee.
In former days, O son, I was engaged in the practice of severe aus-
terities on the breast of the mountains of Meru from desire of obtaining
a son. It is this very hymn that was recited by me. As the reward of
this, I obtained the fruition of all my wishes, O son of Pandu. Thou
wilt also, by reciting this same hymn, obtain from Sarva the fruition of
all thy wishes. After this, Kapila. the Rishi who promulgated the
doctrines that go by the name of Sankhya, and who
honoured by the is
gods themselves, said, I adore Bhava with great devotion for many
lives together. The illustrious Deity at last became gratified with me
and gave me knowledge that is capable of aiding the acquirer in getting
over rebirth After this, the Rishi named Charusirsha, that dear friend
of Sakra and known otherwise under the name of Alamvana's son and
who is filled with compassion, said, I, in former days, repaired to the
mountains Gokarna and sat myself to practise severe penances for
of
Brahmanicide. As soon as
they had denounced me as such, the sin of
Brahmanicide, O Bharata, possessed me. I then, for cleansing myself,
sought the protection of the sinless Isana who is irresistible in energy.
righteous persons, shining like the Sun with blazing splendour in the
midst of that conclave of Rishis, said unto the son of Kunti these
words; I was afflicted with the sin, O eldest son of Pandu, of Bran-
manicide for having slain my brothers who were all learned Brahmanas.
For purifying myself, I sought the protection, O king, of Mahadeva. I
ANU8ASANA PABVA 111
hymned the praises of the great Deity by reciting his names. At this,
Bhava became gratified with me and gave me a battle-axe and many
other celestial weapons. And he said unto me, Thou shalt be freed
from sin and thou shalt be invincible in battle Death himself shall not
;
The puissant Mahadeva was who kindly gave me back that merit
it
together with great fame and a long life. The illustrious Rishi Gritsa-
mada, the dear friend of Sakra, who resembled the celestial preceptor
Vrihaspati himself in splendour, addressing Yudhishthira of Ajamidha's
race said, The inconceivable Sakra had, in days of yore, performed a
sacrifice While that sacrifice was
extending over a thousand years.
going on, was engaged by Sakra in reciting the Samans. Varishtha,
I
the son of that Manu who sprung from the eyes of Brahma, came to that
sacrifice and addressing me, said. O foremost of regenerate persons,
the Rathantara is not being recited properly by thee. O best of
Brahmanas, cease to earn demerit by reading so faultily, and with the
aid of thy understanding do thou read the Samans correctly. O thou of
wicked understanding, why dost thou perpetrate such sin that is
great dispenser and ordainer in the matter of the happiness and sorrow
of all living creatures. That illustrious Deity is incapable of being
comprehended in thought, word, or deed. O son, O thou that art the
best of warriors (through the grace of Mahadeva), there is none that is
equal to me in learning. After this, Vasudeva, that foremost of all
intelligent men, once more said, Mahadeva of golden eyes was grati-
fied by me with my penances. Gratified with me, O Yudhishthira, the
illustrious Deity said unto me, Thou shalt, O Krishna, through my
grace, become dearer to all persons than wealth which is coveted by all.
I solicit. The great God said unto me, Be it so and disappeared there
and then.
"Jaigishavya said, O Yudhishthira. formerly in the city of Vara-
nasi, the puissant Mahadeva searching me out, conferred upon me the
eight attributes of sovereignty.
"Garga said, 'O son of Pandu, gratified with me in consequence
of mental sacrifice which I had performed, the great God bestowed
upon me, on the banks of the sacred stream Saraswati, that wonderful
science, w*z., the knowledge of Time with its four and sixty branches.
He also, bestowed upon me, a thousand sons, all possessed of equal merit
and fully conversant with the Vedas. Through his grace, their periods
of life as also that of mine have become extended to 'ten millions of
years."
"Parasara said, 'In former times I gratified Sarva, O king. I
the deities, those beings that drink heat, those that arc drinkers of
Soma, Clouds, Suyamas, Rishitas, all creatures having Mantras for their
bodies, Abhasuras, those beings that live upon scents only, those that
live upon vision only, those that speech, those that
restrain their
restrain their minds, those that are pure, those that are capable of assum-
ing diverseforms through Yoga-puissance, those deities that live on
touch (as their food), those deities that subsist on vision and those
that subsist upon the butter poured in sacrifices, those beings that are
competent to create by fiats of their will the objects they require, they
that are regarded as the foremost ones the deities, and all the
among
other deities, O
descendant of Ajamila, the Suparnas, the Gandharvas,
the Pisachas, the Danavas, Yakshas, the Charanas, the snakes, all that
is gross and all that is exceedingly subtile, all that is soft and all that is
not subtile, all sorrows and all joys, all sorrows that come after joy and
alljoy that comes after sorrow, the Sankhya philosophy, Yoga, and that
which transcends objects which are regarded as foremost and very
superior, all adorable things, all the deities, and all the protectors of
the universe who entering into the physical forces sustain and uphold
this ancient creation of that illustrious Deity, have sprung from that
Creator of all creatures. All this that I have mentioned is grosser than
that which the wise think of with the aid of Penances. Indeed, that
subtileBrahma is the cause of life. I bow my head in reverence to it.
Let that immutable and indestructible Master, always adored by us,
grant us desirable boons. That person who, subjugating his senses and
purifying himself, recites this hymn, without interruption in respect of
his vow, for one month, succeeds in obtaining the merit that is attached
acquiring all the Vedas the Kshatriya becomes crowned with victory,
;
cleverness ; and the Sudra, in winning happiness here and a good end
hereafter. Persons of great fame, by reciting this prince of hymns that
is competent to cleanse every sin and that is highly sacred and purify-
ing, set their hearts on Rudra. A man by reciting this prince of hymns
succeeds in living in heaven for as many years as there are pores in his
body."
SECTION XIX
"Yudhishthira said, I ask, O chief of Bharata's race, what is the
origin of the saying, about discharging all duties jointly at the time of
a person's taking the hand of his spouse in marriage ? Is that saying
in respect of discharging all duties together, due only to what is laid
down by the great Rishis in days of yore, or does it refer to the duty of
begetting offspring from religious motives, or has it reference to only
the carnal pleasure that is expected from such union ? The doubt that
fills my mind in this respect is very great. What
spoken of as joint
is
seen that only one dies at a time. Where does the other then remain ?
Do tell me this. Men attain to diverse kinds of fruits by practising
diverse kinds of duties. The occupations which men betake
again, to
themselves are of diverse kinds. Diverse, again, are the hells to which
1 I expand this Verse a little for bringing out the sense clearly. T.
2 The
subject propounded by Yudhishthira is this : marriage is always
spoken of as a union of the sexes for practising all religious duties together.
The king asks, how can this be. Marriage, as seems to him, is a union
sought for pleasure. If it be said that the two individuals married together
are married for practising religious duties jointly, such practice is suspended
by death. Persons act differently and attain to different ends. There is,
therefore, no prospect of a reunion after death. When, again, one of them
dies, the joint practice of duties can no longer take place. The other
objections, urged by Yudhishthira, to the theory of marriage being a union
of the sexes for only practising religious duties jointly, are plain. T,
AND8ABANA PARVA 117
''Bhishma said, 'In this connection is cited the old narrative of the
discourse between Ashtavakra and the lady known by the name of
Disa. In days of yore Ashtavakra of severe penances, desirous of
marriage, begged the high-souled Rishi Vadanya of his daughter. The
name by which the damsel was known was Suprabha. In beauty she
was unrivalled on Earth. In virtues, dignity, conduct, and manners, she
was superior to all girls. By a glance alone that girl of beautiful eyes
had robbed him of his heart even as a delightful grove in spring,
adorned with flowers, robs the spectator of his heart. The Rishi add-
ressed Ashtavakra and said, Yes, Ishall bestow my daughter on thee.
many Pisachas> O master, of diverse forms and all daubed with fragrant
powders of diverse hues, and dancing with joyous hearts in accompani-
ment with instruments of different kinds
brass. Surrounded made of
by these who move with mazes of the dance or
electric rapidity in the
refrain at times altogether from forward or backward or transverse
motion of every kind, Mahadeva dwells there. That delightful spot
on the mountains, we have heard, is the favourite abode of the great
Deity. It is said that that great god as also his associates are always
present there. It was there that the goddess Uma practised the seve-
rest austeiities for the sake of ( obtaining for her lord ) the three-eyed
Deity. Hence, it is said, that spot is much liked by both Mahadeva
and Uma. In days of yore there, on the heights of the
Mahaparswa,
which are situate to the north of the mountains sacred to Mahadeva,
the sessions, and the last Night, and many deities, and many human
beings also ( of the foremost order ), in there embodied forms, had
2
adored Mahadeva. Thou shalt cross that region also in thy northward
journey. Thou will then see a beautiful and charming forest blue of
hue and resembling a mass of clouds. There, in that forest, thou wilt
behold a beautiful female ascetic looking like Sree herself. Venerable
1 The sense is that if after returning from thy journey to that region
thou olaimest thy bride, thou mayet obtain her from me. Thy journey will
be a sort of trial or test to whioh I mean to put thee. T.
2 'Kala-ratri' is the Night that precedes the universal dissolution. T.
118 MAHABHABATA
in age and highly blessed, she is in the observance of the Diksha. Be-
holding her there thou shouldst duly worship her with reverence.
Returning to this place .after having beheld her, thou wilt take the
hand of my daughter in marriage. If thou wanteth to make this agree-
ment, proceed then on thy journey and do what I command thee.
"Ashtavakra said, So be it. I shall do thy bidding. Verily, I shall
proceed to that region which thou speakest of, O thou of righteous soul.
The lady then addressed him, saying, O illustrious one, behold the
aspect of the Sun reddened by the evening clouds. What service shall
I do unto thee The Rishi addressed her, saying, 'Fetch water for my
ablutions. Having bathed, I shall say my evening prayers, restraining
my tongue and the senses.
SECTION XX
"Bhishma said, Thus commanded, the lady said. Be it so. She
then brought rubbing the Rishi' s body therewith) and a piece
oil (for
of cloth for his wear during the ablutions. Permitted by the ascetic,
she rubbed every part of his body with the fragrant oil she had brought
for him. Gently was the Rishi rubbed, and when the process of
rubbing was over, he proceeded to the room set apart for the perfor-
mance of ablutions. There he sat upon a new and excellent seat of
great splendour-
1
After the Rishi had taken his seat upon it, the old
lady began to person with her own soft hands whose touch was
wash his
exceedingly agreeable. One after another in due order, the lady ren-
dered the most agreeable services to the Rishi in the matter of his
ablutions. Between the lukewarm water with which he was washed,
and the hands that were employed in washing him, the Rishi of
soft
rigid vows failed to understand that the whole night had passed away
in the process. Rising from the bath the Rishi became highly surprised.
He saw the Sun risen above the horizon on the East. He was amazed
at this and asked himself, Was it really so or was it an error of the
understanding ? The Rishi then duly worshipped the god of a thousand
rays. This done, he asked the lady as to what he should do. The
old lady prepared some food for the Rishi that was as delicious to the
taste as Amrita itself. In consequence of the delicious character of that
food the Rishi could not take much. In taking that little, however,
with thee in this place as long as I can venture to do so. The Rishi
then, beholding that lady afflicted with decrepitude, bagan to reflect
earnestly on the matter. He seemed to be even tortured by his
thoughts. The eyes of that foremost of Brahmanas failed to derive
any delight from those parts of that lady's person whereupon they
were cast. On the other hand, his glances seemed to be dispelled by
the ugliness of those particular limbs. This lady is certainly the
goddess of this palace. Has she been made ugly through some curse.
It is not proper that I should hastily ascertain the cause of this.
Reflecting upon 'this in the secrecy of his heart, and curious to know
the reason, the Rishi passed the rest of that day in an anxious state.
The lady then addressed him, saying, O illustrious one, behold the
aspect of the Sun reddened by the evening clouds. What service shall
I do unto thee. The Rishi addressed her, saying, 'Fetch water for my
ablutions. Having bathed, I shall say my evening prayers, restraining
my tongue and the senses.
SECTION XX
"Bhishma Thus commanded, the lady saidi Be it so. -She
said,
then brought oil (for rubbing the Rishi' s body therewith) and a piece
of cloth for his wear during the ablutions. Permitted by the ascetic,
she rubbed every part of his body with the fragrant oil she had brought
for him. Gently was the Rishi rubbed, and when the process of
rubbing was over, he proceeded to the room set apart for the perfor-
mance of ablutions. There he sat upon a new and excellent seat of
great After the Rishi had taken his seat upon it, the old
splendour-
1
lady began to wash his person with her own soft hands whose touch was
exceedingly agreeable. One after another in due order, the lady ren-
dered the most agreeable services to the Rishi in the matter of his
ablutions. Between the lukewarm water with which he was washed,
and the hands that were employed in washing him, the Rishi of
soft
rigid vows failed to understand that the whole night had passed away
in the process. Rising from the bath the Rishi became highly surprised.
He saw the Sun risen above the horizon on the East. He was amazed
at this and asked himself, Was it really so or was it an error of the
understanding ? The Rishi then duly worshipped the god of a thousand
rays. This done, he asked the lady as to what he should do. The
old lady prepared some food for the Rishi that was as delicious to the
taste as Amrita itself. In consequence of the delicious character of that
food the Rishi could not take much. In taking that little, however,
the day passed away and evening came. The old lady then asked the
Rishi to go to bed and sleep. An excellent bed was assigned to the
Rishi and another was occupied by herself. The Rishi and the old lady
occupied different beds at first but when it was midnight, the lady left
her own bed for coming to that of the Rishi.
'
'Ashtavakra said, How is it, O good lady, that thou art thy
own mistress. Tell me the reason of this. There is not a single woman
in the three worlds that deserves to be 'regarded as the mistress of her
own self. The father protects her while she is a maiden. The husband
protects her while she is in youth. Sons protect her when she is aged.
Women can never be independent as long as they live !
1 The last words may also mean 'Go to thy own bed and rest by
thyself I T.
ANUSA8ANA FABVA 126
SECTION XXI
"Yudhishthira Tell me why had that lady no fear of Ashta-
said,
vakra's curse although Ashtavakra was endued with great energy ? How
also did Ashtavakra succeed in coming back from that place ?
"Bhishma said, Ashtavakra asked her, saying, How dost thou
succeed in altering thy form so ? Thou shouldst not say anything that
is untrue. I wish to know this. Speakest thou truly before a
Brahmana.
"The lady said, O best of Brahmana, wherever thou mayst reside
in heaven or on Earth, this desire of union between the sexes is to be
observed. O thou of infallible prowess, listen, with concentrated
attention, to this all. was devised by me, O sinless one, for
This trial
all the worlds for not foregoing your previous resolution. Know
that I am the embodiment of the Northern point of the compass. Thou
hast seen the lightness of the female character. Even women that are
aged are tortured by the desire of sexual union. The Grandsire himself
and all the deities with Indra have been pleased with thee. The object
for which thy illustrious self has come here (is known to me). O fore-
most regenerate persons, thou hast been despatched hither by the
of
Rishi Vadanya the father of thy bride in order that I may instruct
thee. Agreeably to the wishes of that Rishi I have already instructed
thee. Thou wilt return home in safety. Thy journey back will not be
toilsome. Thou wilt obtain for wife the girl thou hast chosen. She
the girh became filled with joy. Having taken as his wife that beautiful
damsel, the Rishi continued to dwell in his own asylum, freed from
(mental) fever of every kind.
SECTION XXII
"Yudhishthira said, 'Whom do the eternal Brahmanas strictly
observing religious rites call a proper object of gifts ? Is a Brahmana
that bears the symbols of the order of life he follows to be regarded
as such or is one who does not bear such indications is to be so
1
regarded f
made unto a Brahmana that adheres to the duties of his own order,
them.
"Yudhisthira said, 'What fault does an uncleansed person incur,
if he makes gifts of sacrificial butter or food with great devotion
unto persons of the regenerate order ?'
"Bhishma said, 'Even one that is most destitute of self-restraint
great splendour, becomes cleansed in respect of every act (and not with
reference to gift alone).'
"Yudhishthira said, 'It has been said that a Brahmana that is
"Bhishma said, The first three, viz., strangers, relatives, and asce-
tics, when possessed of these attributes, viz., purity of birth, devotion
to religious acts, learning, compassion, modesty, sincerity, and truthful-
ness, are regarded as proper persons. The other two, viz., men of learn-
ing and those devoted to sacrifices, when endued with five of these
attributes, *., purity of birth, compassion, modesty, sincerity, truth-
1 The sense is that with respect to acts having reference to only the
Pitris the conduct and competence of Brabmanas should be examined. T.
2 Tbe Commentator explains that five persons are mentioned in the
question of Yudhishthira. K. P. Singha omits one. The Burdwan translator
repeats the words of the original without any explanation. I take
'sammandhi' to mean relatives by marriage. To this day, in all India,
people make gifts or presents unto sons-in-law, &o. T.
128 MAHABHABATA
fulness, are also regarded as proper persons. Listen now to me, O son
of Pritha, as I recite to thee the opinions of these four persons of mighty
energy, viz. the goddess Earth, the Rishi
t
Kasyapa, Agni (the deity of
fire)and the ascetic Markandeya.
'The Earth said, As a clod of mud, when thrown into the great
ocean quickly dissolves away, evey so every kind of sin disappears in
the three high attributes viz., ofBciation at sacrifices, teaching and
1
receiving of gifts.
"Kasyapa said, the Vedas with their six branches, the Sankhya
philosophy, the Puranas, and high birth, these fail to rescue a regenerate
person if he falls away from good conduct. 2
1
"Bhishma said, 'I tell thee, O son, that abstention from honey
and meat is even superior to Brahmacharyya. Righteousness consists
in keeping within boundaries or in self-restraint, the best indication
of Righteousness is Renunciation (which is also the highest kind of
2
purity).'
"Yudhishthira said, In what time should one practise Righteous-
ness ? what time should wealth be sought ? In what time should
In
pleasure be enjoyed ? O grandsire, do tell me this.'
"Bhishma said, One should earn wealth in the first part of one's
life. Then should one earn Righteousness, and then enjoy pleasure.
One should not, however, attach oneself to any of these. One should
regard the Brahmanas, worship one's preceptor and seniors, show
97
180 MAHABHARATA
"Bhishma said, Those Brahmanas that are freed from wrath, that
are devoted to acts of righteousness, that are firm in Truth, and that
practise self-restraint are regarded as good. By making gifts unto them
one acquires great merit. One wins great merit by making presents
unto such Brahmanas as are free from pride, capable of bearing every-
thing, firm in the pursuit of their objects, endued with mastery over
their senses, devoted to the good of all creatures, and disposed to be
1 i.e., by making gifts unto even a single euoh Brahmana, one rescues
all the ancestors and descendants of one's race. T.
ANUSA8ANA PARVA 13L
regarded with respect by all good people, one should invite him even
ifhe resides at a distance and welcome him when he arrives and one
'
SECTION XXIII
"Yudhishthira said, 'I desire thee, O grandsire, to tell me what
the ordinances are that have been laid down by the acts touching the
deities and the (deceased) ancestors on occasions of Sraddhas.'
''Bhishma said, Having purified oneself (by baths and other
purificatory acts) and then going through the well-known auspicious
rites,one should carefully do all acts relating to the deities in the fore-
noon, and all acts relating to the Pitris in the afternoon. What is given
to men should be given in the midday with affection and regard. That
l
gift which is made untimely
appropriated by Rakshasas. is Gifts of
articles that have been leapt over by any one, or been licked or sucked,
that are not given peacefully, that have been seen by women that are
impure in consequence of their season having come, do not produce
any merit. Such gifts are regarded as the portion belonging to the
Rakshasas. Gifts of articles that have been proclaimed before many
people or from which a portion has been eaten by a Sudra, or that
have been seen or licked by a dog, form portions of Rakshasas. Food
which is mixed with hair or in which there are worms, or which has
been stained with spittle or saliva or which has been gazed at by a dog
or into which tear-drops have fallen or which has been trodden upon
should be known as forming the portion of Rakshasas. Food that has
been eaten by a person incompetent to utter the syllable Om, or that
has been eaten by a person bearing arms, O Bharata, or that has been
eaten by a wicked person, should b^ known to form the portion of
2
Rakshasas. The food that is eaten by a person from which a portion
has already been eaten by another, or which is eaten without a part
thereof having been offered to deities and guests and children, is
1 gifts unto the deities, the Pitris, and unto human beings.
One makes
There time for each kind of gift. If made untimely, the gift, instead of
is a
producing any merit, becomes entirely futile, if not sinful. Unti'nely gifts
are appropriated by Rakshasas. Even food that is taken untimely, does not
strengthen the body but goes to nourish the Kakshasas and other evil
beings. T.
2 any food, a portion of which has been eaten by any of these
i.e.,
virility, or he that has got leprosy, or he that has got phthisis or he that
is labouring under epilepsy (with delusions of the sensorium), or he that
and they that attend upon corpses, they that are thieves, and they that
have otherwise fallen away do not, O king, deserve to be invited. 1
Those Brahmanas whose antecedents are not known or are vile, and
they that are Purtika-putras, do not, O king, deserve to be invited
on occasions of Sraddhas. 8 That Brahmana who gives loans of money,
or he who
subsists upon the interest of the loans given by him, or he
who by the sale of living creatures, dose not deserve, O king, to
lives
be invited. Persons who have been subjugated by their wives, or they
who live by becoming the paramours of unchaste women, or they who
abstain from their morning and evening paryers no not deserve, O king,
to be invited to Sraddhas.
'
'Listen now to me as I mention who the Brahmana is that has been
ordained for acts done in honour of the deities and the Pitris. Indeed,
I shall tell thee what those
merits are in consequence of which one may
become a giver or a recipient of gifts in Sraddhas (notwithstanding the
8
faults mentioned above). Those Brahmanas that are observant of the
rites and ceremonies laid down in the scriptures, or they that are
possessed of merit, or they that are conversant with the Gayatri.or they
that are'observant of the ordinary duties of Brahmanas, even if they
happen to betake themselves to agriculture for a living, are capable,
O king, of being invited to Sraddhas. If a Brahmana happens to be well-
ings to the Pitris. That Brahmana, O chief of Bharata's race, who upon
the completion of a Sraddha that is performed with his aid, refuses to
utter the words 'astu swadha, incurs the sin of swearing falsely in a suit
performing Sraddha, O Yudhishthira, is that
1
for land. The time for
when one obtains a good Brahmana and curds and ghee and the sacred
day of the new moon, and the meat of wild animals such as deer and
2
others. Upon the completion of a Sraddha performed by a Brahmana
the word Swadha should be uttered. If performed by a Kshatriya the
words that should be uttered are Let thy Pitris be gratified. Upon the
completion of a Sraddha performed by a Vaisya, O Bharata, the words
that should be uttered are Let everything become inexhaustible. Simi-
larly, upon the conclusion of a Sraddha performed by a Sudra, the word
that should be uttered is Swasti, In respect of a Brahmana, the declara-
tion regarding Punyaham should be accompanied with the utterance of
the syllable Om. In the case of a Kshatriya, such declaration should be
pretences like that of sojourns to sacred places or who solicits the giver
for wealth pretending that he would spend it in religious acts, incurs,
O monarch, the sin of uttering a falsehood.
1
That person, belonging to
ing this world and attaining to felicity in the next, and as solicit wealth
only when wealth is absolutely needed, one earns great merit. By ma-
king unto those persons,
gifts O
Yudhishthira, that having lost everything
through thieves or oppressors, approach the giver, one acquires great
2
merit. By making gifts unto such Brahmanas as solicit food from the
hands of even a poor person of their order who has just got something
from others, one earns great merit. By making gifts unto such Brahma-
nas as have lost their all in times of universal distress and as have been
deprived of their spouses on such occasions, and as come to givers with
solicitations for alms, one acquires great merit. By making gifts unto
such Brahmanas as are observant of vows, and as place themselves
voluntarily under painful rules and regulations, as are respectful in
their conduct to the declaration laid down in the Vedas, and as come
to solicit wealth for spending it upon the rites necessary to complete
their vows and other observances, one earns great merit. By making
1 In this country, to this day, there are many persons that go about
begging, stating that they desire to go to Benaras or other places of the
kind. Sometimes alms are sought on the ground of enabling the seeker to
invest his son with the sacred thread or perform his father's Sraddha, &o.
The Rishi declares such practices to be sinful. T.
2 Literally 'that are afraid of thieves and others.' The sense, of
course, is 'that have suffered at the hands of thieves and others and are still
trembling with fear.' T.
ANUBABANA PABVA 13?
gifts unto such Brahmanas as live at a great distance from the practices
that are observed by the sinful and the wicked, as are destitute of
strength for want of adequate support, and as are very poor in earthly
possessions, one earns great merit. By making gifts unto such Brahma-
nas as have been robbed of all their possessions by powerful men but as
are perfectly innocent, and as desire to fill their stomachs any how with-
out, that is, any scruples respecting the quality of the food they take,
one earns great merit. unto such Brahmanas as beg on
By making gifts
behalf of others that are observant of penances and devoted to them and
as are satisfied with even small gifts, one earns great merit. Thou hast
now, O bull of Bharata's race, heard what the declarations are of the
scriptures in respect of the acquisition of great merit by the making of
gifts. Listen now to me as I expound what those acts are that lead to
hell or heaven. They, O Yudhishthira, that speak an untruth on occa-
sions other than those when such untruth isneeded for serving the
purpose of the preceptor or for giving the assurance of safety to a
person in fear of his life, sink into hell.
1
They who ravish other people's
spouses, or have sexual congress with them, or assist at such acts of
delinquency, sink in hell. They who rob others of their wealth or des-
troy the wealth and possessions of other people, or proclaim the faults of
other people, sink in hell. They who destroy the containers of such
pieces of water as are used by cattle for quenching thirst, as injure such
buildings as are used for purposes of public meetings, as break down
bridges and causeways, and as pull down houses used for purposes of
habitation, have to sink to hell- They who beguile and cheat helpless
women, or girls, or aged dames, or such women as have been frightened,
have to sink to hell. They who destroy the means of other people's
living, they who exterminate the habitations of other people, they who
rob others of their spouses, they who sow dissensions among friends, and
they who destroy the hopes of other people, sink into hell. They who
proclaim the faults of others, they who break down bridges or causeways,
they who live by following vocations laid down for other people, and
they who are ungrateful to friends for services received, have to sink
in hell. They who have no Vedas and show no reverence
faith in the
they who indulge in wicked acts without any scruple, and they who are
given to slaughter of living creatures, have to sink in hell, They who
cause the dismissal by masters of servants that are hoping for rewards
or are expectant of definite need or are in the enjoyment of wages
or salaries or are waiting for returns in respect of valuable services
already rendered, have to sink in hell. They who themselves eat without
offering portions thereof unto their spouse or their sacred fires or their
servants or their guests, and they who abstain from performing the rites
laid down in the scriptures for honouring the Pitris and deities, have to
sink in hell. They who sell the Vedas, they who find fault with the
Vedas, and they who reduce the Vedas into writing, have all to sink in
1
hell. They who are out of the pale of the four well-known modes of life,
they who betake themselves to practices interdicted by the Srutis and
the scriptures, and they who live by betaking themselves to acts that are
wicked or sinful or that do not belong to their order of birth, have to
sink in hell. They who live by selling hair, they who subsist by selling
poisons, and they who live by selling milk, have to sink in hell. They
who put obstacles in the path of Brahmanas and kine and maidens, O
Yudhishthira, have to sink in hell. They who sell weapons, they who
forge weapons, they who make shafts, and they who make bows, have
to sink in hell. They who obstruct paths and roads with stones and
thorns and holes have to sink in hell. They who abandon and cast off
preceptors and servants and loyal followers without any offence, O chief
of Bharata's race, have to sink in hell. They who set bullocks to work
before the animals attain to sufficient age, they who bore the noses of
bullocks and other animals for controlling them the better while em-
ployed in work, and they who keep animals always tethered, have to
sink in Those kings that do not protect their subjects while for-
hell.
cibly taking from them a sixth share of the produce of their fields, and
they who, though able and possessed of resources, abstain from making
gifts, have to sink in hell. They who abandon and cast off persons
that are endued with forgiveness and self-restraint and wisdom, or those
with whom they have associated for many when these are no
years,
longer of service to them, have to sink in hell. Those men who them-
selves eat without giving portions of the food to children and aged men
and servants, have to sink in hell.
ascending to heaven. Those men who wait with humility upon their
fathers and mothers, who have subjugated their senses, and who are
affectionate towards their brothers, succeed in ascending to heaven.
Those men that subjugate their senses notwithstanding the fact of their
being rich in worldly goods and strong in might and in the enjoyment
of youth, succeed in ascending to heaven. Those men that are kind
towards even those that offend against them, that are mild of disposi-
tion, that have an affection for all who are of mild behaviour, and that
contribute to the happiness of others by rendering them every kind of
service in humility, succeed in ascending to heaven. Those men that
ascending to heaven. Those men who make gifts of such articles as are
needed in marriages, as also those of serving men and maids, and cloths
and robes, succeed in ascending to heaven. Those men who make public
1
pleasure-houses and gardens and wells, resting houses and buildings for
public meetings and tanks for enabling cattle and men to quench their
thirst, and fields for cultivation, O Bharata, succeed in ascending to
2
heaven. Those men who make gifts of houses and fields and populated
villages unto persons that solicit them, succeed in ascending to heaven.
Those men who having themselves manufactured juicy drinks of sweet
taste and seeds and paddy or rice, make gifts of them unto others
succeed in ascending to heaven. Those men who being born in
families high or low beget hundreds of children and live long lives
practising compassion and keeping wrath under complete subjection,
succeed in ascending to heaven. I have thus expounded to thee, O
Bharata, what the rites are in honour of the deities and the Pitris
which are performed by people for the sake of the other world, what
the ordinances are in respect of making gifts, and what the views are
of the Rishis of former times in respect of both the articles of gift and
'
SECTION XXIV
"Yudhishthira said, 'O royal son of Bharata's race, it behoveth
thee to answer this question of mine truly and in detail. What are
those circumstances under which a person may become guilty of
Brahmanicide without actually slaying a Brahmana !'
studying the Srutisthat have flowed from preceptor to pupil for ages
and ages together, finds fault with the Srutis or with those scriptures
that have been composed by the Rishis. Thou shouldst know that man
as guilty of Brahmanicide who does not bestow upon a suitable bride-
village or a town.
SECTION XXV
"Yudhishthira said, 'It has been said that sojourns to sacred waters
is fraught with merit that ablutions in such waters is meritorious and
; ;
some doubts regarding the merits attaching to sacred waters and shrines.
So I desire to hear thee .discourse on that topic. Do thou, therefore,
O ascetic, discourse to me. What merits are earned by a person in
respect of the next world, by bathing in the sacred waters on the Earth,
US MAHABHAKATA
By bathing in Pushkara, and Prabhasa, and Naimisha, and the ocean, and
Devika, and Indramarga, and Swarnavindu, one is sure to ascend to
heaven being seated on a celestial car, and filled with transports of
joy at the adorations of Apsara. By plunging in the waters of Hiranya-
vindu with a concentrated mind and reverencing that sacred stream,
and bathing next at Kusesaya and Devandra, one becomes cleansed of all
one's sins. Repairing to Indratoya in the vicinity of the mountains of
Gandhamadana and next to Karatoya in the country called Kuranga,
one should observe a fast for three days and then bathe in those sacred
waters with a concentrated heart and pure body. By doing this, one is
sure to acquire the merit of a Horse-sacrifice. Bathing in Gangadwara
and Kusavarta and Vilwaka in the Nila mountains, as also in Kankhala,
one is sure to become cleansed of all one's sins and then ascend to
heaven. If one becomes a Brahmacharin and subdues one's wrath,
devotes oneself to truth and practises compassion towards all creatures,
and then bathes in the Jala parda (Lake of Waters), one is sure to
acquire the merit of a Horse-sacrifice. That part where Bhagirati-Ganga
flows in a northward direction is known as the union of heaven, earth,
and the nether regions. Observing a fast for one month and bathing in
that sacred Tirtha which is known to be acceptable to Maheswara, one
becomes competent to behold the deities. One who gives oblations of
water unto one's Pitris at Saptaganga and Triganga and Indramarga,
obtains ambrosia for food, if one has still to undergo rebirth. The man
who in a pure state of body and mind attends to his daily Agnihotra
and observes a fast for one month and then bathes in Mahasrama, is
days and purifying the mind of all evil passions, in the large lake of
Bhrigu Kunda, one becomes cleansed of even the sin of Brahmanicide.
By bathing Kanyakupa and performing one's ablutions in Valaka,
in
one acquires great fame among even the deities and shines in glory.
Bathing in Devika and the lake known by the name of Sundarika as also
1 The river Ohenab in the Punjab was known in former times by the
name of Chandrabhaga. So the river Jhelum was known by the name of
ViUsta. T.
ANU8A3ANA PABYA 148
in the Tirtha called Aswini, one acquires, in one's next life, great beauty
of form. By fasting for a fortnight and bathing in Mahaganga and
Krittikangaraka, one becomes cleansed of all one's sins and ascends to
water Pitris and dwelling there for seven nights with a pure
to the
body and mind, one attains to the region of the deities on departing
from this world. Bathing in the waterfalls at Sarastamva and
Kusastambha and Dronasarmapada, one is sure to attain to the region
of the Apsaras where one is waited upon with dutiful services by those
superhuman beings. If one, observing a fast, bathes at Chitrakuta and
Janasthana and the waters of Mandakini, one is sure to be united with
2
prosperity that isBy repairing to the retreat that is known by
royal.
the name Samya and
of residing there for a fortnight and bathing in the
sacred water that exists there, one acquires the power of disappearing
at will (and enjoy the happiness that has been ordained for the Gan-
dharvasj. Repairing to the tirtha known by the name of Kausiki and
residing there with a pure heart and abstaining from all food and drink
for three days,one acquires the power of dwelling (in one's next life)
in the of the Gandharvas. Bathing in the delightful tirtha
happy region
that goes by the name of Gandhataraka and residing there for one
month, abstaining all the while from food and drink, one acquires the
power of disappearing at pleasure and, then in one and twenty days, of
ascending to heaven. He that bathes in the lake known by the name
of Matanga is sure to attain to success in one night. He that bathes
in Analamva or in eternal Andhaka, or in Naimisha, or the tirtha called
Swarga, and offers oblations of water to the Pitris, subduing his senses
8
the while, acquires the Merit of a human sacrifice. Bathing in Ganga
1 The sense is that one proceeds to the region of the Apsaras and
becomes an object of respect there. T.
2 i.e., one acquires sovereignty. T.
3 It is difficult to understand the connection of the second line of
hrada and the tirtha known by the name of Utpalavana and daily offering
oblations of water there for a full month to the Pitris, one acquires the
merit of a Horse-sacrifice. Bathing in the confluence of the Ganga
and the Yamuna as also at the tirtha in the Kalanjara mountains and
offering every day oblations of water to the Pitris for a full month, one
acquires the merit that attaches to ten Horse-sacrifices. Bathing in the
Shashthi lake one acquires merit greater much
than what is attached to the
gift of food. Ten thousand tirthas and thirty millions of other tirthas come
to Prayaga (the confluence of Ganga and Yamuna), O chief of Bharata's
of the month of Kartika, one attains to the merits that attach to the
sacrifice called Pundarika. Bathing in Ramahrada and offering obla-
Veree 31. It does not mean 'enters the eternal region called Andbaka that
rests on nothing.' Human sacrifices were performed sometimes in former
days, T.
ANU8A8ANA PABYA 145
tions of water to the Pitris in the river Vipasa (Beas), and observing a
fast for twelve days, one becomes cleansed of all sins. Bathing in the
tirtha called Maha-hrada with a purified heart and after observing a
fast for one month, one is sure to attain to the end which was the sage
with restrained senses and a concentrated soul to the tirtha known under
the nameJamvumarga, one is sure to attain to success in course of a
of
every day, one is sure to become cleansed of every sin and to proceed
to heaven after the termination of this life. One who listens to this
discourse recited in his hearing, this discourse, viz., of Angiras, that is
a good family and, what is more, one would become endued with the
memory of one's previous existence.'
SECTION XXVI
"Vaisampayana said, 'Equal unto Vrihaspati in intelligence and
Brahma himself in forgiveness, resembling Sakra in prowess and Surya
in energy, Bhishma the son of Ganga, of infinite might, had been over-
thrown in battle by Arjuna. Accompanied by his brothers and many
other people, king Yudhisthira asked him these questions. The old hero
was lying on a bed that is coveted by heroes, in expectation of that
when he could take leave of the physical frame. Many
auspicious time
come there for seeing that foremost one of Bharata's
great Rishis had
race. Amongst them were Atri and Vasishtha and Bhrigu and Pulastya
and Pulaha and Kratu. There were also Angiras and Gotama and
Agastya and Sumati of well-restrained soul, and Viswamitra and
Sthulasiras and Sanavarta and Pramati and Dama. There were also
ANUBASANA PABVA 147
Vrihaspati and Usanas, and Vyasa and Chyavana and Kasyapa and
Dhruva, and Durvasas and Jamadagni and Markandeya and Galava, and
Bharadwaja and Raibhya and Yavakrita and Trita. There were
Sthulaksha and Savalaksha and Kanwa and Medhatithi and Krisa and
Narada and Parvata and Sudhanwa and Ekata and Dwita. There were
also Nitambhu and Bhuvana and Dhaumya and Satananda and Akri-
tavrana and Rama, the son of Jamadagni and Kacha. All these high-
souled and great Rishis came there for seeing Bhishma lying on his bed
of arrows. Yudhishthira with his brothers duly worshipped those high-
souled Rishis who had come there, one after another in proper order.
Receiving that worship, those foremost of Rishis sat themselves down
and began to converse with one another. Their conversation related
to Bhishma, and was highly sweet and agreeable to all the senses.
Those Rishis then, having obtained the leave of Bhishma and of the
Pandava princes, made themselves invisible^ vanishing in the very
sight of all the beholders. The Pandavas repeatedly bowed and offered
their adorations to those highlyeven after they had
blessed Rishis,
made themselves They then
invisible. with cheerful souls waited upon
the son of Ganga, even as Brahmanas versed in Mantras wait with
reverence upon the rising Sun. The Pandavas beheld that the points
of the compass blazed forth with splendour in consequence of the energy
of their penances, and became filled with wonder at the sight. Think-
ing of the high blessedness and puissance of those Rishis, the Pandava
princes began to converse on the subject with their grandsire Bhishma."
righteousness.
"Yudhishthira said, Which countries, which provinces, which
retreats, which mountains, and which rivers^ O grandsire, are the fore-
most in point of sanctity ?"
period as his bones lie in the channel of Ganga. Even as the Sun, when
he rises at the dawn of day, blazes forth in splendour, having dispelled
the gloom of night, after the same manner the person that has bathed
in the waters of Ganga is seen to shine in splendour, cleansed of all his
sins. Those countries and those points of the
compass that are destitute
of the sacred waters of Ganga are like nights without the moon or like
trees without flowers. Verily, a world without Ganga is like the
different orders and modes of life when they are destitute of righteous-
ness or like sacrifices without Soma. Without doubt, countries and
points of the compass that are without Ganga are like the firmament
without the Sun, or the Earth without mountains, or the welkin without
air. The entire body of creatures in the three worlds, if served with the
auspicious waters of Ganga, derive a pleasure, the like of which they
are incapable of deriving from any other source. He who drinks Ganga
1 'Nyastani' has 'Gangayam* understood after it. T.
ANU8A8ANA PABVA 149
water that has been heated by the Sun's rays derives merit much
greater than that which attaches to the vow of subsisting upon the
wheat or grains of other corn picked up from cowdung. It cannot be
said whether the two are equal or not, viz., he who performs a thousand
Chandrayana rites for purifying his body and he who drinks the water
of Ganga. It cannot be said whether the two are equal or not, viz.,
one who stands for a thousand years on one foot and one who lives for
only a month by the side of Ganga. One who lives permanently by the
side of Ganga is superior in merit one who stays for ten thousand
to
is afflicted with sins perpetrated in speech and thought and overt act,
becomes cleansed at the very sight of Ganga. By beholding that sacred
stream, touching it, and bathing in its waters, one rescues one's ances-
to the time of his death, adoring her with reverence, becomes freed
from the fear of every kind of calamity, of sin, and of kings. When
that highly sacred fell from the firmament, Maheswara held it
stream
on his head. It is that very stream which is adored in heaven.
1
The
three regions, viz., (Earth, Heaven, and the nether place called Patala)
are adorned by the three courses of this sacred stream. The man who
uses the waters of that stream becomes certainly crowned with success.
As the solar ray is to the deities in heaven, as Chandramas is to the
moon. That man becomes dear to Ganga who adores her with deep
devotion, with mind wholly fixed upon her, with a reverence that re-
fuses to take any other object its sphere, with a feeling that
within
there is nothing else to the universe worthy of similar adoration, and
with a steadiness that knows no failing away. Creatures that live on
Earth, in the welkin, or in Heaven, indeed, even beings that are very
superior, should always bathe in Ganga. Verily, this is the foremost
of all duties with those that are righteous. The fame of Ganga for
sanctity has spread over the entire universe, since she bore all the sons
of Sagara, who had been reduced to ashes, from here to Heaven. 4 Men
who are washed by the bright, beautiful, high, and rapidly moving
waves, raised by the wind, of Ganga, became cleansed of all their sins
and resemble in splendour the Sun with his thousand rays. Those men
of tranquil souls that have waters of Ganga
cast off their bodies in the
whose sanctity is as great as that of the butter and other liquids pouied
in sacrifices and which are capable of conferring merits equal to those
of the greatest of sacrifices, have certainly attained to a station equal
sixty thousand sons, all of whom were reduced to ashes by the curse of
Kapila. Afterwards Bhagiratha, a prince of the same race, brought down
Ganga from heaven for their redemption. T.
152 MAHABHABATA
to that of the very deities. Verily, Ganga, possessed of fame and vast
extent and identical with the entire universe and reverenced by the
deitieswith Indra at their head, the Munis and human beings, is com-
petent to bestow the fruition of all their wishes upon them that are
blind, them that are idiots, and them that are destitute of all things.
1
They that sought the refuge of Ganga, that protectress of all the uni-
verse, that flows in three
streams, that is filled with water at once highly
sacred and sweet as honey and productive of every kind of good, have
succeeded in attaining to the beatitude of Heaven. 2 That mortal who
dwells by the side of Ganga and beholds her every day, becomes cleansed
by her sight and touch. Unto him the deities give every kind of happiness
here and a high end hereafter. Ganga is regarded as competent to rescue
every creature from sin and lead him to the felicity of Heaven. She is
held to be identical with Prisni, the mother of Vishnu. She is identical with
the Word or Speech. She is very remote, being incapable of easy attain-
ment. She is the embodiment of auspiciousness and prosperity. She
is capable of bestowing the six well-known attributes beginning with
lordship or puissance. She is always inclined to extend her grace. She
is the displayer of things in the universe, and she is the high refuge
all
of all creatures. Those who have sought her protection in this life have
surely attained heaven. The fame of over the
Ganga has spread all
welkin, and Heaven, and Earth, and all the points, cardinal and sub-
sidiary, of the compass. Mortal creatures, by using the waters of that
foremost of streams, always become crowned with high success. That
person who himself beholding Ganga, points her out to others, finds
thatGanga rescues him from rebirth and confers Emancipation on him.
Ganga held Guha, the generalissimo of the celestial forces, in her womb.
Sne bears the most precious of all metals, viz., gold, also in that womb
of hers. They who bathe in her waters every day in the morning,
succeed in obtaining the aggregate of three, viz-, Righteousness, Wealth
and Pleasure. Those waters are, again, equal in point of sanctity to the
butter that poured with Mantras on the sacrificial fire. Capable of
is
cleansing one from every sin, she has descended from the celestial
region, and her current is held in high esteem by every one. Ganga is
the daughter of Himavat, the spouse of Hara, and the ornament of both
Heaven and Earth. She is the bestower of everything auspicious, and
is competent to confer the six well-known attributes beginning with
lordship or puissance. Verily O king, Ganga is the one object of great
She affords the best bed for the dying. She leads creatures very quickly
to heaven. She bears away a large volume of water. She bestows
1
great fame on all. She is the protectress of the universe. She is iden-
tical with every form. She is very much coveted by persons crowned
with success. Verily, Ganga is the path to Heaven of those that have
bathed in her current. 2 The Brahmanas hold Ganga as equalling the
Earth in forgiveness, and in the portection and upholding of those that
live by her further, as equalling Fire and Surya in energy and splen-
;
entire universe of creatures, who is the source of all kinds of food, who
is the mother of all mountains, who is the refuge of all righteous per-
sons, who is immeasurable in puissance and energy, and who charms the
heart of Brahma himself. Having, with austere penances, gratified all
the deities with the Supreme Lord (Vishnu), Bhagiratha brought Ganga
100
164 MAHABHABATA
down on the Earth. Repairing unto her, men always succeed in free-
ing themselves from every kind of fear both here and hereafter. Observ-
ing with the aid of intelligence, I have mentioned to thee only a small
part of the merits of Ganga. My power, however, is inadequate to
speak of all the merits of the sacred river, or, indeed, to measure her
puissance and sanctity. One may, by putting forth one's best powers,
count the stones that occur in the mountains of Meru or measure the
waters that occur in the ocean, but one cannot count all the merits
which belong to the waters of Ganga. Hence, having listened to these
particular merits of Ganga which I have uttered with great devotion,
one should, in thought, word and deed, reverence them with faith and
devotion. In consequence of thy having listened to those merits which
I have recited, thou art sure to fill all with fame and
the three regions
attain to a measure of success that
very large
is and that is difficult of
being attained to by any other person. Verily, thou shalt, soon after
that, sport in joy many a region of great felicity created by Ganga her-
self for those that reverence her. Ganga always extends her grace unto
those that are devoted to her with humbleness of heart. She unites
those that are so devoted to her with every kind of happiness. I pray
that the highly-blessed Ganga'may always inspire thy heart and mine
with such attributes as are fraught with righteousness'
"Bhishma continued, The learned ascetic endued with high
intelligence and great illumination, and crowned with success, having in
this manner discoursed unto that poor Brahmana in the observance of
the Sila vow, on the subjects of th> infinite merits of Ganga, then
ascended the firmament. The Brahmana in the observance of Sila vow,
awakened by the words of that ascetic crowned with success, duly wor-
shipped Ganga and attained to high success. Do thou also, O son of
Kunti, seek Ganga with great devotion, for thou shalt then, as the reward
thereof, attain to high and excellent success.
Vaisampayana continued ''Hearing this discourse from Bhishma
that was fraught with the praise of Ganga, Yudhishthira with his
brothers became filled with great delight. That person who recites or
hears recited this sacred discourse fraught with the praise of Ganga,
becomes cleansed of every sin."
SECTION XXVII
"Yudhishthira said, 'Thou O endued with wisdom
grandsire, art
and knowledge of the scriptures, with conduct and behaviour, with
diverse kinds of excellent attributes, and also with years. Thou art
distinguished above others by intelligence and wisdom and penances. I
shall, therefore, O thou that art the foremost of all righteous men, desire
ANUBABANA PABYA 166
Pukkasa, one, O
Matanga, has to wander in it for a very long time.
Passing a period of one thousand years in that order, one attains next
to the status of a Sudra. In the Sudra order, again, one has to wander
for a long time. After thirty thousand years one acquire the status of
a Vaisya. There, in that order, one has to pass a very long period.
After a time that is sixty times longer than what has been stated as the
period of Sudra existence, one becomes a person of the fighting order.
In the Kshatriya order one has to pass a very long time. After a time
that measured by multiplying the period last referred to by sixty,
is
one becomes born as a fallen Brahmana. In this order one has to wander
for a long period. After a time measured by multiplying the period
lastnamed by two hundred, one becomes born in the race of such a
Brahmana as lives by the profession of arms. There, in that order, one
has to wander for a long period. After a time measured by multiply-
ing the period last named by three hundred, one takes birth in the race
of a Brahmana that is given to the recitation of the Gayatri and other
sacred Mantras. There, in that order, one has to wander for a long
period. After a time measured by multiplying the period last named by
four hundred, one takes birth in the race of such a Brahmana as is con-
versant with the entire Vedas and the scriptures. There, in that order,
one has to wandervery long period. While wandering in that
for a
status of existence, joy and grief, desire and averson, vanity and evil
speech, seek to enter into him and make a wretch of him. If he succeeds
in subjugating those foes, he then attains a high end. If, on the other
168 MABABEARATA
hand, those enemies succeed in subjugating him, he falls down from that
high status like a person falling down on the ground from the high top
of a palmyra tree. Knowing this for certain, O Matanga, I say unto
thee, do thou name some other boon, for the status of a Brahmana is
SECTION XXIX.
"Bhishma said, Thus advised by Indra, Matanga, observant of
vows, refused to hear what he was bid. On the other hand, with
regulated vows and cleansed soul, he practised austere
penances by
standing on one foot for a thousand years, and was deeply engaged in
Yoga-meditation- After a thousand years had passed away, Sakra
once more came to see him. Indeed, the slayer of Vala and Vritra said
unto him the same words.
"
'Matanga said, I have passed these thousand years, standing on
one foot, in deep meditation, observing of the vow of Brahmacharyya.
Why is it that I have not yet succeeded in acquiring the status of a
Brahmana ?
" One born on
'Sakra said, a Chandala cannot, by any means
acquire the status of a Brahamana. Do thou, therefore name some boon
so that all this labour of thine may not prove fruitless. Thus addressed
by the chief of the celestials, Matanga became filled with grief. He
repaired to Prayaga, and passed there a hundred years, standing all the
while on his toes. observance of such Yoga
In consequence of the
which was extremely difficult to bear, he became very much emaciated
and his arteries and veins became swollen and visible. He was reduced
to only skin and bones. Indeed, it has been heard by us that the
him falling down, quickly came to that spot and held him fast.
'Sakra said, It seems, O Matanga, that the status of a Brahmana
'
1
grants all objects that are desired and in the way they are desired.
Wandering through innumerable orders of Being and undergoing re-
peated rebirths, one succeeds in some subsequent birth in acquiring the
status of a Brahmana. That status is really incapable of being obtained
by persons of uncleansed souls. Do thou, therefore, give up the idea.
Do thou name some other boon. The particular boon which thou seekest
is incapable of being granted to thee.
'
some other boon if, indeed. I have become worthy of thy grace or if I
have a little of merit.
"Bhishma continued, 'The slayer of Vala and Vritra then said
unto him, Do thou name the boon Thus urged by the great Indra,
Matanga said the following words :
measure of verse and thou shalt obtain the worship of all women. Thy
fame, O son, shall become unrivalled in the three worlds.' Having
granted him these boons, Vasava disappeared there and then. Matanga
also, casting off his life-breaths, attained to a high place. Thou mayst
thus see, O Bharata, that the status of a Brahmana very high. That
is
SECTION XXX
"Yudhishthira said, 'I have heard this great narrative, O perpe-
tuator of Kuril's race. Thou, O foremost of eloquent men, hast said that
the status of a Brahmana is exceedingly difficult of acquisition. It is
heard, however, that in former times the status of a Brahmana had been
acquired by Viswamitra. Thiu, however, O
best of men, tellest us that
that status is incapable of being acquired. I have also heard that king
Vitahavya in ancient times succeeded in obtaining the status of a
Brahmana. I desire to hear, O puissant son of Ganga. the story of
Vitahavya's promotion. By what acts did that best of kings succeed in
acquiring the status of a Brahmana? Was it through some boon (obtain-
ed from some one of great puissance) or was it through the virtue of
penances ? It behoveth thee to tell me everything.
"Bhishma said, 'Hear, O monarch, how the royal sage Vitahavya
of great celebrity succeeded ancient times in acquiring the status of a
in
101
169 MAHABHABATA
eldest son of Vrihaspati, viz., Bharadwaja of excellent conduct, who
was the monarch's priest, said unto him, What is the reason of thy
coming here ? Tell me everything, O king. I shall do that which is
'The king said, O holy one, the sons of Vitahavya have slain all
the children and my men only have escaped with life, totally
of house. I
like Kinsuka trees felled by woodmen with their axes on every side.
After all his warriors and sons had fallen in battle, king Vitahavya fled
away from his capital to the retreat of Bhrigu. Indeed, arrived there,
the royal fugitive sought the protection of Bhrigu. The Rishi Bhrigu,
O monarch, assured the defeated king of his protection. Pratarddana
followed in the footsteps of Vitahavya. Arrived at the Rishi's retreat,
the son of Divodasa said in a loud voice. Ho. listen ye disciples of the
high souled Bhrigu that may happen to be present, I wish to see the
sage. Go and inform him of this. Recognising that it was Pratarddana
who had come, the Rishi Bhrigu himself came out of his retreat and
worshipped that best of kings according to due rites. Addressing him
then, the Rishi said, Tell me, O king, what is thy business. The king,
at this, informed the Rishi of the reason of his presence.
"The king said, King Vitahavya has come here, O Brahmana. Do
thou give him up. His sons, O Brahmana, had destroyed my race-
They had laid waste the territories and the wealth of the kingdom of
Kasi. Hundred sons, however, of
this king proud of his might, have all
been slain by me. By slaying that king himself I shall today pay off
the debt I owe to my father. Unto him that foremost of righteous
men, viz., the Rishi Bhrigu, penetrated with compassion, replied by
saying, There is no Kshatriya in this retreat. They that are here are
all Brahmanas. Hearing these words of Bhrigu that must accord he
thought with truth, Pratarddana touched the Rishi'sfeet slowly and,
with delight, said, By this, O holy one, I am, without doubt,
filled
crowned with success, since this king becomes abandoned by the very
order of his birth in consequence of my prowess. Give me thy permis-
sion, O Brahmana, to leave thee, and let me thee to pray for iny
solicit
welfare. This king, O founder of the race that goes by the name, has
been compelled to leave of the very community of his birth, in conse-
quence of my might. Dismissed by the Rishi Bhrigu, king Pratarddana
then departed from that retreat having even as a snake vomits forth
,
on a time the Daityas afflicted him much, believing him to be none else
than Indra. With regard to that high-souled Rishi, one foremost of
Srutis in the Richs goes like this viz, He with whom Gritsamada stays,
O Brahmana, is respect by all Brahamanas. Endued with
held in high
great intelligence, Gritsamada become a regenerate Rishi in the obser-
vance of Brahmacharyya. Gritsamada had a regenerate son of the
name of Sutejas. Sutejas had a son of the name of Varchas, and the
son of Varchas was known by the name of Vihavya. Vihavya had a
son of his loins who was named Vitatya and Vitatya had a son of
name Satya had a son of name Santa. Santa had a son, viz.,
Satya.
the Rishi Sravas. Sravas begot a son named Tama. Tama begot a
son named Prakasa, who was a very superior Brahmana. Prakasa had
a son named Vagindra who was the foremost of all silent reciters of
sacred Mantras. Vagindra begot a son named Pramati who was a
complete master of all the Vedas and their branches. Pramati begot
upon the Apsara Ghritachi a son who was named Ruru. Ruru begot
a son upon his spouse Pramadvara. That son was the regenerate Rishi
Sunaka. Sunaka begot a son who is named Saunaka. It was even thus,
O foremost of monarchs, that king Vitahavya, though a Kshatriya by
the order of his birth, obtained the status of a Brahmana, O chief of
Kshatriyas, through the grace of Bhrigu. I have also told thee the
genealogy of the race that sprung from Gristsamada. What else
wouldst thou ask ?
SECTION XXXI
"Yudhishthira 'What men, O chief
said, of Bharata's race, are
worthy of reverent homage in the three worlds ? Tell me this in detail
"
'Narada said, Hear, O Govinda, as to who those are whom I am
worshipping, O grinder of foes. Who else is there in this world that so
much deserves to hear this ? I worship the Brahmanas. O puissant one,
who constantly worship Varuna and Vayu and Aditya and Parjanya
and the deity of Fire, and Sthanu and Skanda and Lakshmi and Vishnu
and the Brahmanas, and the lord of speech, and Chandramas, and the
Waters and Earth and the goddess Saraswati, O tiger of Vrishni's race,
I always worship those Brahmanas that are endued with penances, that
are conversant with the Vedas, that are always devoted to Vedic study,
and that are possessed of high worth. O puissant one, I bow down my
head unto those persons who are freed from boastfulness, who discharge,
with an empty stomach, the rites in honour of the deities, who are al-
ways contented with what they have and who are endued with forgive-
ness. I worship them, O Yadava, that are performers of sacrifices, that
are of a forgiving dispositioni and self restrained, that are masters of
their own senses, that worship truth and righteousness, and that give
away land and kine unto good Brahmanas.
1
I bow unto them,
Yadava, O
that are devoted observance of penances, that dwell in forests,
to the
that subsist upon fruits and roots, that never store anything for the
morrow, and that are observant of all the acts and rites laid down in
the scriptures. I bow unto them, O Yadava, that feed and cherish their
servants, that are always hospitable to guests, and that eat only the
remnants of what is offered to the deities. I worship them that have
become by studying the Vedas, that are eloquent in discour-
irresistible
vows, that wait, with dutiful obedience, upon their preceptors and
seniors, and that are free from malice and envy. I bow unto them, O
Yadava, that subsist upon eleemosynary alms, that are emaciated for
want of adequate food and drink, that have lived in the abodes of their
preceptors, that are averse to and destitute of all enjoyments, and that
are poor in the goods of this Earth. I O Yadava, that
bow unto them,
have no affection for things of have no quarrels to wage
this Earth, that
with others, that do not clothe themselves, that have no wants, that
have become irresistible through the acquisition of the Vedas, that are
eloquent in the exposition of righteousness, and that are utterers of
Brahma. I bow unto them that are devoted to the practice of the duty
1 Pigeons pick up soattered grains and never store for the morrow.
In the Sila and other vows, the picking up of scattered and cast off grains
from the field after the crops have been taken away by the owners, is
recommended as the means of filling the stomach. T.
2 The 'aggregate of three' is Righteousness, Wealth, and Pleasure.
Pewons who, in all the acts they do, keep an eye upon these three, are said
to have their aggregate of three existing in all their acts. T.
ANU8ABANA PABVA 167
ing their tolerance), they who betake themselves to one Veda as their
refuge, they who are possessed of faith and are self-restrained, succeed
in crossing all calamities and obstacles. They who worship the fore-
most of Brahmanas with reverence and are firm in the observance of
excellent vows and practise the virtue of charity, succeed in crossing all
calamities and obstacles. They who are engaged in the practice of
penances, they who are always observant of the vow of celebacy, and
they whose souls have been cleansed by penances, succeed in crossing all
calamities and obstacles. They who are devoted to the worship of the
deities and guests and dependants, as also of the Pitris, and they who
eat the remnant of the food that is offered to deities, Pitris, guests and
dependants, succeed in crossing all calamities and obstacles. They who,
having ignited the domestic fire, duly keep it burning and worship it
with reverence and they who have duly poured libations (to the deities)
in Soma-sacrifices, succeed in crossing all calamities and obstacles. They
who behave as they should towards their mothers and fathers and pre-
ceptors and other seniors even as thou, O tiger among the Vrishnis,
dost behave, succeed in crossing all calamities and obstacles. Having
said these words, the celestial Rishi ceased speaking.
"Bhishma continued 'For these reasons, do thou also, O son of
Kunti, always worship with reverence the deities, the Pitris, the
Brahmanas, and guests arrived at thy mansion and as the consequence
"
of such conduct thou art sure to attain to a desirable end !'
SECTION XXXII
'O grandsire, Othou of great wisdom, O thou
"Yudhishthira said,
that art conversant with all branches of knowledge, I desire to hear
thee discourse on topics connected with duty and Righteousness. Tell
me truly, O chief of Bharata's race, what the merits are of those persons
that grant protection to living creatures of the four orders when these
pray for protection.
"Bhishma said,
4
fame, listen to this old history touching the great merit of granting
protection to others when protection is humbly sought. Once on a time,
a beautiful pigeon, pursued by a hawk, dropped down from the skies
and sought the protection of the highly-blessed king Vrishadarbha. The
pure-souled monarch, beholding the pigeon take refuge in his lap from
fear, comforted him, saying, Be comforted, O bird do no fear. ;
Whence hast thou taken such great fright ? What hast thou done and
where hast thou done it in consequence of which thou hast lost thy
senses in fear and art more dead than alive ? Thy colour, O beautiful
bird, is such as to resemble that which adorns a fresh-blown lotus of the
163 MAHABHARATA
blue variety. Thy eyes are of the hue of the pomegranate or the Asoka
flower. Do not fear. I bid thee, be comforted. When thou hast
sought refuge with me, know that no one will have the courage to even
think of seizing thee, thee that hast such a protector to take care of
thy person. I shall for thy sake, give up today the very kingdom of the
Kasi and, if need be, my life too. Be comforted, therefore, and let no
fear be thine, O pigeon.
'The hawk said, This bird has been ordained to be my food. It
behoves thee not, O king, to protect him from me. I have outcoursed
this bird and have got him. Verily, with great effort have I got at him
at last. His flesh and blood and marrow and fat will be of great good
to me. This bird will be the means of gratifying me greatly. Do not,
O king, place thyself between him and me in this way. Fierce is the
thirst that is afflicting me, and hunger is gnawing my bowels. Release
him off. I am unable to bear the pains of hunger any
the bird and cast
longer. I pursued him as my prey. Behold, his body is bruised and torn
by me with my wings and talons. Look, his breath has become very
weak. It behoves thee not, O king, to protect him from me. In the
exercise of that power which properly belongs to thee, thou art, indeed
competent to interfere in protecting human beings when they are sought
to be destroyed by human beings. Thou canst not, however, be admitted
to have any power over a sky-ranging bird afflicted with thirst. Thy
power may extend over thy enemies, thy servants, thy relatives, the
disputes that take place between thy subjects. Indeed, it may extend
over every part of thy dominions and over also thy own senses. Thy
power, however, does not extend over the welkin. Displaying thy
prowess over such foes as act against thy wishes, thou mayst establish
thy rule over them. Thy rule, however, does not extend over the birds
that range the sky. Indeed, if thou hast been desirous of earning merit
(by protecting this pigeon), it is thy duty to look at me also (and do
what is proper for enabling me to appease my hunger and save my life) !
"Bhishma continued, 'Hearing these words of the hawk, the royal
sage became filled with wonder. Without disregarding these words of
his, the king, desirous of attending to his comforts, replied unto him
saying the following words.
"
The king said, Let a bovine bull or boar or deer or buffalo be
vow. Behold, O bird, this bird does not leave my lap !'
41
'The hawk said, I do not, O monarch, eat the flesh of the boar
or the ox or of any of the diverse kinds of fowl. What need have I of
food of this or that kind ? My concern is with that food which has been
eternally ordained for beings of my order ? Hawks feed on pigeons,
ANU8A8ANA PABVA 169
Having said this, that best of monarchs began to cut off his own flesh
and weigh it in a balance against the pigeon. Meanwhile, in the inner
apartments of the palace, the spouses of king, adorned with jewels and
gems, hearing what was taking place, uttered exclamations of woe
and came out, stricken with grief. In consequence of those cries of the
ladies* as also of the ministers and servants, a noise deep as the roar of
the clouds arose in the palace. The sky that had been very clear be-
came enveloped with thick clouds on every side. The Earth began to
tremble, as the consequence of that act of truth which the monarch did.
The king began to cut off the flesh from his flanks from the arms, and
from his thighs, and quickly fill one of the scales for weighing it against
the pigeon. In spite of all that, the pigeon continued to weigh heavier.
When at last the king became a skeleton of bones, without any flesh,
and covered with blood, he desired to give up his whole body and,
therefore, ascended the scale in which he had placed the flesh that he
had previously cut off. At that time, the three worlds, with Indra at
their head, came to that spot for beholding him. Celestial kettle-drums
and diveise drums were struck and played upon by invisible beings be-
longing to the firmament. King Vishadarbha was bathed in a shower
of nectar that was poured upon him. Garlands of celestial flowers, of
delicious fragrance and touch, were also showered upon him copiously
and repeatedly. The deities and Gandharvas and Apsaras in large bands
began to sing and dance around him even as they sing and dance around
the Grandsire Brahma. The king then ascended a celestial car that sur-
passed (in grandeur and beauty) a mansion made entirely of gold, that
had arches made of gold and gems, and that was adorned with columns
made of lapis lazuli. Through the merit of his act, the royal sage Sivi
proceeded to eternal Heaven. Do thou also, O Yudhishthira, act in the
same way towards those that seek thy protection. He who protects
those that are devoted to him, those that are attached to him from love
and affection, and those that depend upon him, and who has compassion
for all creatures, succeeds in attaining to great felicity hereafter. That
king who is of righteous behaviour and who is observant of honesty and
integrity, succeeds by his acts of sincerity in acquiring every valuable
reward. The royal sage Sivi of pure soul and endued with great wisdom
and unbaffled prowess, that ruler of the kingdom of Kasi, became cele-
brated over the three worlds for his deeds of righteousness. Anybody
who would protect in the same way a seeker for protection, would
102
170 MAHABHABATA
certainly attain (like Sivi himself) to the same happy end, O best of the
Bharatas. He who recites this history of the royal sage Vrishadarbha is
sure to become cleansed . of every sin, and the person who hears this
*
SECTION XXXIII
"Yudhishthira said, 'Which act, O grandsire, is the foremost of
all those that have been laiddown for a king ? What is that act by
doing which a king succeeds in enjoying both this world and the next ?
should do. Know this well, O chief of Bharata's race. The king should
always worship with reverence all righteous Brahmanas possessed of
Vedic lore 1 The king should, with bows and comforting speeches and
gifts of all articles of enjoyment, worship all Brahmanas possessed of
great learning who may dwell in his city or provinces. This is the fore-
most of all acts laid down for the king. Indeed, the king should always
keep his eyes fixed on this. He should protect and cherish these, even
as he protects his own self or his own children. The king should wor-
ship with greater reverence the Brahmanas that may be
those amongst
are freed from all anxiety, the whole kingdom blazes forth in beauty.
Such individuals are worthy of adoration. Unto such the king should
bow his head. Verily, they should be honoured, even as one honours
one's sires and grandsires. Upon them depends the course of conduct
followed by men, even as the existence of all creatures depends upon
Vasava. Of prowess incapable of being baffled and endued with great
energy, such men, if enraged, are capable of consuming the entire king-
dom to ashes by only fiat of their will, or by acts of incantation, or
by other means (derived from the power of penance). I do not see
anything that can destroy them. Their power seems to be uncontrolled,
being capable of reaching to the farthest end of the universe. When
angry, their glances fall upon men and things like a blazing flame of fire
upon a forest. The most courageous men are struck with fear at their
men. Their virtues and powers are extraordinary and immeasurable.
Some amongst them are like wells and pits with mouths covered by
grass and creepers^ while others resemble the firmament cleared of
clouds and darkness. Some amongst them are of fierce dispositions (like
Durvasas and others of that stamp). Some are as mild and soft in dis-
position as cotton (like Gautama and others). Some amongst them are
very cunning (like Agastya who devoured the Asura Vatapi, and Rishis
of that class). Some amongst them are devoted to the practice of
aspects and behaviour. One should always utter the praises of the
Brahmanas who are conversant with all duties, who are righteous of
behaviour, who are devoted to diverse kinds of acts, and who are seen
1
to derive their sustenance from diverse kinds of occupations. The
Brahmanas, O ruler of men, who are highly blessed, are elder in respect
of their origin than the Pitris, the deities, human beings (belonging to
the three other orders) the Snakes and the Rakshasas.
These regene-
rate persons are incapable of being vanquished by the deities or the
Pitris, or the Gandharvas or the Rakshasas, or the Asuras or the
Pisachas. The Brahmanas are competent to make him a deity that is
not a deity. They can, again, divest one that is a deity of his status as
such. He becomes a king whom they wish to make a king. He, on the
other hand, goes to the wall whom they do not love or like. I tell thee
truly, O king, that those foolish persons, without doubt, meet with
destruction who calumniate
the Brahmanas and utter their dispraise.
Skilled in
praise and dispraise, and themselves the origin or cause of
other people's fame and ignominy, the Brahmanas, O king, always be-
come angry with those that seek to injure others. That man whom
the Brahmanas praise succeeds in growing in prosperity. That man
who is censured and is cast off by the Brahmanas soon meets with dis-
comfiture- It is in consequence of the absence of Brahmanas from
among them that the Sakas, the Yavanas, the Kamvojas and other
Kshatriya tribes have become fallen and degraded into the status of
Sudras. The Dravidas, the Kalingas, the Pulandas, the Usinaras, the
utterer and his words). That man has not as yet been born in this
world or will not take birth here, who has been or will be able to pass
his life in happiness after quarrelling with the Brahmanas. One cannot
seize the wind with one's hands. One cannot touch the moon with
one's hand. One cannot support the Earth on one's arms- After the
same manner, O king, one is not able to vanquish the Brahmanas in
'
this world.'
SECTION XXXIV
,'Bhishma said, 'One should always offer the most reverent wor-
ship unto the Brahmanas. They have Soma for their king, and they it is
who confer happiness and misery upon others. They, O king, should
always be cherished and protected as one cherishes and protects one's
own sires and grandsires, and should be adroed with bows and gifts of
food and ornaments and other articles of enjoyment, as also with such
things as they may desire. The peace and happiness of the kingdom
flow from such respect shown to the Brahmanas even as the peace and
happiness of all living creatures flow from Vasava, the chief of the celes-
tials.Let Brahamanas of pure behaviour and Brahma-effulgence be
born in a kingdom. Kshatriyas also that are splendid car-warriors and
that are capable of scorching all foes, should be desired (amongst those
that settle kingdom). This was said unto me by Narada, There
in a
is nothing higher, O king, than this, viz, the act of causing a Brahmana
house where Brahmanas do not eat, the Pitris refuse to eat. The deities
also never eat in the house of the wretch who hates the Brahmanas.
When the Brahmanas are gratified, the Pitris also are gratified. There
is no doubt in this. They that give away the sacrificial butter unto
the Brahmanas become themselves gratified (in this and the other
world). Such men never meet with destruction. Verily, they succeed
in attaining Those particular offerings in sacrifices with
to high ends.
which one Brahmanas go to gratify both the Pitris and the
gratifies the
deities. The Brahmana is the cause of that sacrifice whence all created
things have sprung. The Brahmana is acquainted with that from
which this universe has sprung and unto which, when apparently
destroyed, it returns. Indeed the Brahmana knows the path that leads
toHeaven and the other path that leads to the opposite place. The
Brahmana is conversant with what has happened and what will happen.
The Brahmana is the foremost of all to-legged beings. The Brahmana,
chief of the Bharatas, conversant with the duties that have
is fully
been laid down for Those persons that follow the Brahmanas
his order.
are never vanquished. Departing from this world, they never meet
with destruction. Indeed victory is always theirs. Those high-souled
persons, indeed, those persons that have subdued their souls, who
accept the words that fall from the lips of the Brahmanas, are never
vanquished. Victory always becomes theirs.
1
The energy and might
of those Kshatriyas who scorch everything with their energy and might
become neutralised when they encounter the Brahmanas. The Bhrigus
conquered the Talajanghas. The son of Angiras conquered the Nipas.
Bharadwaja conquered the Vitahavyas as also the Ailas, O chief of
Bharata's race. Although all these Kshatriyas were capable of using
diverse kinds of arms, yet the Brahmanas named, owning only black
deer skins for their emblems, succeeded in conquering them effectually.
Bestowing the Earth upon the Brahmanas and illuminating both the
worlds by the splendour of such a deed, one should accomplish acts
3
through which one may succeed in attaining to the end of all things.
Like fire concealed within wood, everything that is said or heard or
read in this world, lies ensconced in the Brahmana. In this connection
is cited the old history of the conversation between Vasudeva and the
Earth, O chief of Bharata's race !'
1
1 'Bhutatmanah is explained by the Commentator as 'Bhuta praptah-
vftsikritahatma yaih.' T.
2 The second line of Verse 18 is a orux. The Commentator explains
that 'prakshipya* means 'dattwa ;' 'Kun* is the Earth. 'Van* is diptim
ukrvan, ubhaya-loke iti seshah.' 'Paragaminam* is 'paralokahitam.' T.
174 MAHABHABATA
does a man leading the domestic mode of life succeed in cleansing all
his sins ?
11
'The Earth said, One should serve the Brahmanas. This conduct
is cleansing and excellent- All the impurities are destroyed of that man
who serves the Brahmanas with reverence. From this (conduct,) arises
prosperity. From this arises fame. From this springs forth intelligence
SECTION XXXV
"Bhishma said, 'O blessed king, Brahmana, by birth alone, be-
comes an object of adoration with all creatures and are entitled, as
3
guests, to eat the first portion of all cooked food. From them flow all
the great objects of life (viz., Righteousness and Wealth and Pleasure
and Emancipation). They are the friends of all creatures in the universe.
The dark spots on the Moon were due to the corse of Daksha. The
1
They are again the mouths of the deities (for food poured into their
mouths is eaten by the deities) Worshipped with reverence, they
wish us prosperity by uttering words fraught with auspiciousness.
Disregarded by our foes, let them be enraged with these, and let them
wish evil unto those detractors of theirs, uttering words fraught with
severe curses. In this connection, persons conversant with ancient
history repeat the following verses sung of old respecting how in
men, whatever things occur in the region of the deities, can all be
achieved and acquired with the aid of penances and knowledge and the
observance of vows and restraints. I have thus recited to thee, O sin-
less one, the verses that were sung by
Brahma himself. Endued with
supreme and wisdom, the Creator himself ordained this,
intelligence
through compassion for the Brahmanas. The puissance of those
among them that are devoted to penances is equal to the might of
kings. They are verily irrestible, fierce, possessed of the speed of
and exceedingly quick in what they do. There are amongst
lightning,
them those that are possessed of the might of lions and those are posses-
1
1 The Commentator thinks that 'eaudram karma has espeoial refer-
ence to the service of others. Hence what is interdicted for the Brahmanafl
is the service of others, T.
2 In this country to this day, when food is prepared in view of guests
invited to a house, no portion of such food can be offered to any one before
it is dedicated to the deities and placed before tho&e for whom it is intended.
An exception, however, is made for children. What is stated here is that a
good Brahmana can take the precedence of even children in the matter of
such food, T.
176 MAHABHABATA
sed of the might of tigers. Some of them are endued with the might
of boars, some with that of the deer, and some with that of crocodiles.
Some there are amongst them whose touch resembles that of snakes of
virulent poison, and some whose bite resembles that of sharks. Some
amongst them are capable of compassing by speeeh alone the destruc-
tion of those that are opposed to them ; and some are competent to
and obedient services : if, indeed, thou wishest to enjoy the sovereignty
of the whole Earth with her belt of seas. The energy and might of
n
BIND;;; QCT5 1970
PK MahHbhSrata.
3633 The MahSbhSrata of
A2G3 Krishna- Dwaipayana Vyasa
19 C 2d, ed, 3
v.10