SECTION CCCXIII
Vaisampayana continued,--"Commanded by the Lord of justice to thus spend
in disguise the thirteenth year of non-discovery, the high-souled
Pandavas, observant of vows and having truth for prowess, sat before
those learned and vow-observing ascetics that from regard were dwelling
with them in their exile in the forest. And with joined hands they said
these words, with the intention of obtaining permission to spend the
thirteenth year in the manner indicated. And they said, 'Ye know well
that the sons of Dhritarashtra have by deceit deprived us of our kingdom,
and have also done us many other wrongs! We have passed twelve years in
the forest in great affliction. The thirteenth year only, which we are to
spend unrecognised, yet remaineth. It behoveth you to permit us now to
spend this year in concealment! Those rancorous enemies of ours
Suyodhana, the wicked-minded Kama, and Suvala's son should they discover
us, would do mighty wrong to the citizens and our friends! Shall we all
with the Brahmanas, be again established in our own kingdom? Having said
this, that pure-spirited son of Dharma king Yudhishthira, overwhelmed
with grief and with accents choked in tears, swooned away. Thereupon the
Brahmanas, together with his brothers began to cheer him up. Then Dhaumya
spake unto the king these words fraught with mighty meaning,--'O king,
thou are learned and capable of bearing privations, are firm in promise,
and of subdued sense! Men of such stamp are not overwhelmed by any
calamity whatever. Even the high-souled gods themselves have wandered
over various places in disguise, for the purpose of overcoming foes.
Indra for the purpose of overcoming his toes, dwelt in disguise in the
asylum of Giriprastha, in Nishadha and thus attained his end. Before
taking his birth in the womb of Aditi, Vishnu for the purpose of
destroying the Daityas passed a long time unrecognised, assuming the form
of the Haya-griba (Horse-necked). Then how disguising himself in the form
of a dwarf, he by his prowess deprived Vali of his kingdom, hath been
heard by thee! And you hast also heard how Hutasana entering into water
and remaining in concealment, achieved the purpose of the gods. And O
thou versed in duty, you hast heard how Hari with the view of overcoming
his foes, entered into Sakra's thunder-bolt, and lay concealed there.
And, O sinless one, you hast heard of the office the regenerate Rishi
Aurva at one time performed for the gods, remaining concealed in his
mother's womb. And O child, living in concealment in every part of the
earth, Vivaswat, endued with excellent energy, at last entirely burnt up
all his foes. And living disguised in the abode of Dasaratha, Vishnu of
dreadful deeds slew the Ten-necked one in battle.' Thus remaining in
disguise in various places, high-souled persons have before this
conquered their enemies in battle. Thus cheered by these words of
Dhaumya, the virtuous Yudhishthira, relying on his own wisdom and also
that acquired from the scriptures regained his composure. Then that
foremost of strong persons, the mighty-armed Bhimasena endued with great
strength encouraging the king greatly, spake these words, 'Looking up to
thy face (for permission), the wielder of the Gandiva, acting according
to his sense of duty hath not yet, O king, shown any rashness! And
although fully able to destroy the foe, Nakula and Sahadeva of dreadful
prowess have been ever prevented by me! Never shall we swerve from that
in which you wilt engage us! Do you tell us what is to be done! We
shall speedily conquer our enemies! When Bhimasena had said this, the
Brahmanas uttered benedictions on the Bharatas, and then obtaining their
permission, went to their respective quarters. And all those foremost of
Yatis and Munis versed in the Vedas, exceedingly desirous of again
beholding the Pandavas, went back to their homes. And accompanied by
Dhaumya, these heroes, the five learned Pandavas equipped in vows set out
with Krishna. And each versed in a separate science, and all proficient
in mantras and cognisant of when peace was to be concluded and when war
was to be waged those tigers among men, about to enter upon a life of
non-recognition, the next day proceeded for a Krose and then sat
themselves down with the view of taking counsel of each other.
The End of Vana Parva
FOOTNOTES
1. This seems to be the obvious. There is a different reading however.
For Drie--cyate-seen, some texts have Sasyate--applauded. Nilakantha
imagines that the meaning is "As distribution (of food) amongst the
various classes of beings like the gods, the Pitris, &c., is applauded
&c., &c."
2. A form of sacrifice which consists in pouring oblations of clarified
butter with prayers into a blazing fire. It is obligatory on Brahmanas
and Kshatriyas, except those that accept certain vows of great austerity.
3. The Viswedeva sacrifice is the offer of food to all creatures of the
earth (by scattering a portion).
4. A gift. It may be of various kinds. The fees paid to Brahmanas
assisting at sacrifices and religious rites, such as offering oblations
to the dead, are Dakshinas, as also gifts to Brahmanas on other occasions
particularly when they are fed, it bring to this day the custom never to
feed a Brahmana without paying him a pecuniary fee. There can be no
sacrifice, no religious rite, without Dakshina.
5. Reference to self, i.e. without the motive of bettering one's own
self, or without any motive at all. (This contains the germ of the
doctrine preached more elaborately in the Bhagavad gita).
6. This Yoga consists, in their case, of a combination of attributes by
negation of the contrary ones, i.e. by renunciation of motives in all
they do.
7. A form of Yoga that is said to consist in the mingling of some of the
air supposed to exist in every animal body. These airs are five: Prana,
Apana, Samana, Udana, and Vyana.
8. The 8 Vasus, the 11 Rudras, the 12 Adityas, Prajapati, and Vashatkara.
9. An order of celestials.
10. Celestial flowers of much fragrance.
11. The ascetic properties are Anima, Laghima, etc.
12. The bow of Vishnu, as that of Siva is called Pinaka.
13. The words of the text are Adhana, Pashubandha, Ishti Mantra, Yajana
and Tapa-kriya.
14. Dhritarashtra being blind is described as Pragnachakshu, i.e. having
knowledge for his eye. It may also mean. "Of the prophetic eye."
15. The great preceptor of the Asuras, viz., Sukra, possessing the
highest intelligence as evidenced by his various works on all manner of
subjects particularly, the Sukra-niti.
16. Also called Vadarika, a hermitage on the Himalaya near the sources of
the Ganges.
17. Nilakantha explains kshetra as including Mahabhuta, consciousness,
intellect, the unmanifest (primordial elements), the ten senses, the five
objects of the senses, viz., earth, water, &c., desire, aversion,
pleasure, pain, the combinations of elements, and chaitanya.
18. Hari here means the developed seed that is to expand into the vast
whole of the universe.
19. This wheel is the wheel of Time--i.e., measured according to the
solar, lunar and astral revolutions. The importance of Ashtavakra's reply
is this: May the meritorious deeds performed at proper times, during the
revolution of this wheel of Time protect thee.
20. Thunder and lightning or misery and death.
21. Cloud or the mind.
22. The male being that is ever conscious.
23. The mundane egg.
24. The soul that has renounced connection with the body.
25. The heart of a Yogi.
26. Ashtavakra comes to Janaka's sacrifice with the object of proving the
unity of the Supreme Being. Vandin avails himself of various system of
Philosophy to combat his opponent. He begins with the Buddhistic system.
The form of the dialogue is unique in literature being that of enigmas
and the latent meaning is in a queer way hid under the appearance of
puerile and heterogeneous combinations of things.
Vandin opens the controversy by saying that as the number of each of
these is one, so one only intellect is the lord, leader and guide of the
senses.
27. There is a Vedic revelation that two birds live together on a tree as
friends--one of these eats the fruits and the other looks at the former.
From this it is manifest that two are the lords, leaders, and guides of
the senses. That there is a second faculty besides the intellect is also
proved by the fact that in sleep when the intellect is inactive that
faculty continues in action, for if it were not so we could not remember
having slept, nor connect the state after awaking with that preceding
sleep. Accordingly by citing the number two Ashtavakra assets that
besides intellect there is another faculty--consciousness that these two
are jointly the lords, leaders and guides of the senses and that they act
together as Indra and Agni, etc.
28. By citing the number three Vandin means to say that as it is Acts
that produce the three kinds of born beings, etc., so Acts are supreme
and that everything else be it intellect alone, or intellect and
consciousness together is subservient to Acts.
29. Ashtavakra here advances the thesis that even if Acts be supreme
still when the (fourth) or Supreme Being becomes manifest to the soul, it
stands in no further needs to Acts.
30. By bringing in the quinquennial series, Vandin wishes to assert that
the five senses are competent to cognise their respective objects and
that besides these senses and their objects there is neither any other
sense to perceive nor any other object of perception. He also cites the
authority of the Veda according to which the Apsaras (or consciousness)
have five "locks" on their hands--i.e., five objects of perception.
31. Besides the five senses Ashtavakra contends for an additional sense
namely the Mind and accordingly cites the number six.
32. Vandin admits the existence of the six senses but says that the soul
experiences happiness and misery through those as well as through the
intellect.
33. Ashtavakra advances an eighth element, namely, the knowledge of the
ego.
34. Each of the three qualities (existence, foulness and ignorance) of
prakriti (the passive or material cause of the world) mixing with each of
the three corresponding qualities of pradhana (the active or spiritual
cause of the world) in various proportions produces the mundane order of
things. Thus is proved the eternity of prakriti or nature and is also
established the doctrine of duality.
35. Prakriti does not really create. It is the Supreme Being who through
the medium of illusion in contract with the ten organs (viz., the five
locomotive organs and the five organs of sense) makes manifest the system
of things. Prakriti therefore has no real existence--her existence is
only apparent in the real existence of the soul.
36. Yupas (stakes) mean here, feelings, etc, which keep men bound to the
world. Rudras are those who makes others cry.
Vandin means to say that the soul is not essential free from the fetters
of happiness and misery arising from the eleven objects of perception. In
this world all men are subject to happiness and misery. We also hear that
there are Rudras in heaven.
37. The supreme soul unaffected by happiness and misery really
exists--but His existence is not susceptible of being proved--nor can the
ignorant ever perceive Him. Men attain that condition through these
twelve, viz., virtue, true, self-restraint, penances, good-will, modesty,
forgiveness, exemption from envy, sacrifice, charity, concentration and
control over the senses.
38. According to some, endeavours to attain emancipation can be
successful not in this world but in the world of Brahma. Others say that
to that end a special yoga is necessary. By bringing forward the objects
numbering thirteen. Vandin advances the opinion that, virtue, etc., are
not sufficient for purposes of emancipation but that suitable time and
place are also essential.
39. Ashtavakra concludes by citing the same number thirteen. The soul
which is essentially unaffected, becomes subject to happiness and misery
through, the thirteen, viz., the ten organs of locomotion and sense, and
intellect mind and egoism. But Atichhanadas, i.e., those that have
surmounted ignorance, namely, the twelve, virtue, etc. destroy those
thirteen and that is emancipation.
40. Su means excellent, and uta, sacrifice. The compound accordingly
means,--performer of excellent sacrifice.
41. Iti means these six things, unfavourable to crops--excessive rain,
drought, rats, locusts, birds, and a neighbouring hostile king.
42. In as much as the rites performed by the Sudras have their origin in
the Vedas.
43. More literally, the state of the gods. It may appropriately be
remarked here that the ordinary Hindu gods, of the post-Vedic period,
like the gods of Ancient Greece and Italy, were simply a class of
superhuman beings, distinctly contra-distinguished from the Supreme
Spirit, the Paramatman or Parabrahma. After death, a virtuous man was
supposed to be transformed into one of these so-called gods.
44. This is the well-known and popular doctrine of transmigration of
souls.
45. The word in the text is Kora-dushakas, supposed by Wilson to be the
Paspalum frumentacea (vide Dict.).
46. The word in the text is mlecchibhutam. The Sanskrit grammar affords a
great facility for the formation of verbs from substantives. Mlecchify
may be hybrid, but it correctly and shortly signifies the Sanskrit word.
47. Pushya is the eighth lunar asterism consisting of three stars, of
which one is, the Cancer. (Vide Wilson's Diet.).
48. An Indian creeper of the order of Goertnera racemosa. It bears large
white flowers of much fragrance.
49. They, therefore, that lead deathless lives can enjoy this bliss from
day to day for ever.
50. It is difficult to understand how all that Vaka says can be an answer
to Indra's question. The chief of the gods enquires: What are the joys of
those that lead deathless lives? Vaka breaks away unto a confused
rigmarole about the merits of independence and the religious merit of
entertaining guests and servants. All the printed editions have the
passage as rendered here.
51. The ceremony of Swastivachana is described to be "a religious rite,
preparatory to any important observance, in which the Brahmanas strew
boiled rice on the ground, and invoke the blessings of the gods on the
ceremony about to commence" (Vide Wilson's Dict).
A flowery car was, probably, one of celestial make that the kings,
procured from heaven by performing costly rites and ceremonies. These
were sometimes exhibited to the people, and prior to these exhibitions,
the ceremony of Swastivachana was performed.
52. A man is said to sell the Vedas who lectures on the Vedas taking fees
from the hearers.
53. Japa is the silent recitation of particular Mantras.
54. Mantras are particular formulae of worship. They are for the most
part rhythmic compositions, believed to be of great efficacy.
55. The Homa is that sacrificial rite which consists of pouring libations
of clarified butter into fire.
56. Vedamayi nou. Lit, a boat made of the Vedas.
57. Vishada is the original. It means discontent, but here it means more
a mixture of discontent, perplexity and confusion than mere discontent.
58. A form of Hindu etiquette at parting.
59. It is so very difficult to translate the word Karma,--religion and
morals were invariably associated with each other in ancient Hindu mind.
60. Agni or fire was supposed to convey the oblations offered by men to
the gods.
61. Kumara means a boy, hence a prince. Here Kartika the war-god is meant.
62. By carrying their oblations to the gods.
63. Portions of the Vedas.
64. Raga means love.
65. Kama is the name of the god of love, Indian Cupid.
66. The body, the exciting Cause of our actions is an uktha, the soul of
the vivifier of the body is the second uktha, and the Supreme Spirit, the
inciter of the soul is the third.
67. The word of God.
68. In Hindu Mythology there are no gods who destroy sacrifices. It is
only the Asuras who do so. The Burdwan translator renders this
passage,--"fifteen other gods belonging to western nations or Asuras." It
is noticeable that the beings that were denounced as Asuras by the Hindus
were worshipped as Gods (Asuras) by the followers of Zarathustra.
69. In connection with the names of these Mitra-gods, it is to be
remembered that Mitra was the name of the principal god of the ancient
Persians.
70. Avala is a common name of women. It means one who has no vala or
strength or power. The word is also used as an adjective.
71. According to the Hindus, the sun rises from and sets behind two hills
respectively. He rises from the Udaya or Sun-rise hill and sets behind
the Asta or sun-set hill.
72. Raudra--belonging to Rudra, the god of fury, violence, war, &c.
73. Devasena literally means the celestial army. This fable seems to be
an allegorical representation of the attempts made by Indra to procure a
leader for the celestial host.
74. Anger personified is a deity.
75. Another name of gods, so named from their having only three stages of
life--viz., infancy, childhood, and youth--and being exempt from the
fourth--old age.
76. i.e., good and evil spirits.
77. One of the ensigns of royalty in Hindustan.
78. Brahma.
79. Devasenapati is the original. It may mean either the pati (leader) of
the sena (forces) of devas or the pati (husband) of Devasena.
80. A kind of missile.
81. Another kind of weapon.
82. The word in the text is "Agrahara," which, as Nilakantha explains,
means here, "That which is first taken from a heap after the dedication
of a portion to the "Viswadevas." What Draupadi means to say is, that she
always took care to feed those Brahmanas with food "first" taken from the
stores, without, in fact, having taken anything there from the use of
anybody else.
83. Lit, Soldiers that have sworn to conquer or die. A full Akshauhini of
these soldiers was owned by Krishna, who gave them to Duryodhana to fight
for him. The story of Krishna's offering to Duryodhana the choice between
these soldiers on the one side, and himself sworn not to fight but only
to aid with his counsels on the other, is given in full in the Udyoga
Parva. Duryodhana, from folly, accepted the former, who were all slain by
Arjuna.
84. The vow of the Asuras was (according to the Burdwan Pundits) never to
drink wine. It is more rational to suppose that Karna swears to give up
the refined manners and practices of the Aryas and adopt those of the
Asuras till the consummation of the cherished desire.
85. A very small measure.
86. Picking up for support (1) ears of corn and (2) individual grains,
left on the field by husbandmen after they have gathered and carried away
the sheaves, are called the Sila and the Unchha modes of life.
87. Naked.
88. Both these words are of doubtful meaning. It seems they are employed
in the Vedas to denote the faculties of knowledge and the moral sense
respectively.
89. The six acts of a king are peace, war, marching, halting, sowing
dissention, and seeking protection.
90. Tard-mrigam. Formerly Prajapati, assuming the Form of a deer,
followed his daughter from lust, and Rudra, armed with a trident, pursued
Prajapati and struck off his head. That deer-head of Prajapati severed
from the trunk, became the star, or rather constellation, called
Mrigasiras.
91. Abode of Varuna in the original.
92. Garuda.
93. Pavana, the God of the wind.
94. There is a difference of reading here. Some texts read fifty seven,
95. A difference of reading is observable here.
96. As a purificatory ceremony, called the Achamana. To this day, no
Hindu can perform any ceremony without going through the Achamana in the
first instance.
97. Traditions represents the sons of king Sagara of the Ikshwaku race as
the excavator of the ocean. Hence the ocean is called Sagara.
98. Lit. an engine killing a hundred. Perhaps, some kind of rude cannon.
99. Perhaps, brands or torches steeped in wax, intended to be thrown in a
burning state, amongst the foe. Readers of Indian history know how Lord
Lake was repulsed from Bharatpore by means of huge bales of cotton,
steeped in oil, rolled from the ramparts of that town, in a burning
state, towards the advancing English.
100. Lit. be a Purusha (male)! Manhood would not be appropriate in
connection with a Rakshasa.
101. This weapon could restore an insensible warrior to consciousness, as
the Sam-mohana weapon could deprive one of consciousness.
102. Visalya a medicinal plant of great efficacy in healing cuts and
wounds. It is still cultivated in several parts of Bengal. A medical
friend of the writer tested the efficacy of the plant known by that name
and found it to be much superior to either gallic acid or tannic acid in
stopping blood.
103. The Guhyakas occupy, in Hindu mythology, a position next only to
that of the gods, and superior to that of the Gandharvas who are the
celestial choristers. The White mountain is another name of Kailasa, the
peak where Siva hath his abode.
104. According to both Vyasa and Valmiki, there is nothing so fierce as a
Brahmana's curse. The very thunderbolt of Indra is weak compared to a
Brahmana's curse. The reason is obvious. The thunder smites the
individual at whom it may be aimed. The curse of Brahmana smites the
whole race, whole generation, whole country.
105. Abhijit is lit, the eighth muhurta of the day, a muhurta being equal
to an hour of 48 minutes, i.e. the thirtieth part of a whole day and
night. The Vaishnava asterism is as explained by Nilakantha, the Sravava.
106. Also called Gayatri, the wife of Brahma.
107. In the original., Vimanam, i. e., a car.
108. Samhritya--killing.
109. Lit. Letters.
110. Behind the plain and obvious meanings of the words employed both in
the question and the answer, there is a deeper signification of a
spiritual kind. I think Nilakantha has rightly understood the passage. By
Aditya, which of course commonly means the Sun, is indicated the
unpurified soul (from adatte sabdadin indriadivis &c.). The first
question then, becomes, 'Who is it that exalteth the unpurified soul?'
The act of exaltation implies a raising of the soul from its earthly
connections. The answer to this is, 'Brahma, i.e., Veda or
self-knowledge.' The second question--'What are those that keep company
with the soul during its progress of purification?' The answer is,
Self-restraint and other qualities, which are all of a god-like or divine
nature.' The third question is.--Who lead the soul to its place (state)
of rest? The answer is, Dharma, i.e., restitude, morality, and religious
observances.' It is often asserted that one must pass through the
observances (Karma) before attaining to a state of Rest or Truth or Pure
Knowledge. The last question is,--'On what is the soul established!' The
answer, according to all that has been previously said, is 'Truth or Pure
Knowledge.' For the soul that is emancipated from and raised above all
carnal connections, is no longer in need of observances and acts (Karma)
but stays unmoved in True Knowledge (Janana).
111. Nilakantha explains both Dhriti and Dwitiya in a spiritual sense.
There is no need, however, of a spiritual explanation here. By Dhriti is
meant steadiness of intelligence; by Dwitiya lit, a second. What
Yudhishthira says is that a steady intelligence serves the purposes of a
helpful companion.
112. Nilakantha explains this correctly, as I imagine, by supposing that
by 'sacrifice' is meant the spiritual sacrifice for the acquisition of
pure knowledge. In the objective sacrifice which one celebrates, the
Sama, the Yajus, and the Rik mantras are all necessary. In the subjective
sacrifice the acquisition of true knowledge, life and mind are as
necessary as the mantras from the Sama and the Yajur Vedas in an
objective one. And as no objective sacrifice can do without the Riks,
being principally dependent on them, so the subjective sacrifices for
acquiring true knowledge can never do without prayerfulness, which, I
imagine, is represented as the Riks. To understand this passage
thoroughly would require an intimate acquaintance with the ritual of a
sacrifice like the Agnishtoma or any other of that kind.
113. Some texts read apatatam for uvapatam. If the former be the correct
reading, the meaning would be--'What is the best of things that fall?'
Nilakantha explains both avapatam nivapatam in a spiritual sense. By the
first he understands--'They that offer oblation to the gods,' and by the
second, 'They that offer oblations to the Pitris.' The necessity of a
spiritual interpretation, however, is not very apparent.
114. Yudhishthira has the authority of the Srutis for saying that the one
pervading element of the universe is air.
115. The word used in the question is dik, literally, direction.
Obviously, of course, it means in this connection way. Yudhishthira
answers that the way which one is to tread along is that of the good.
116. Footnote 2: The Srutis actually speak of space as water. These are
questions to test Yudhishthira's knowledge of the Vedic cosmogony.
117. The Srutis speak of the cow as the only food, in the following
sense. The cow gives milk. The milk gives butter. The butter is used in
Homa. The Homa is the cause of the clouds. The clouds give rain. The rain
makes the seed to sprout forth and produce food. Nilakantha endeavours to
explain this in a spiritual sense. There is however, no need of such
explanation here.
118. What Yudhishthira means to say is that there is no special time for
a Sraddha. It is to be performed whenever a good and able priest may be
secured.
119. That is, tranquillity of mind, self-restraint, abstention from
sensual pleasures, resignation, and Yoga meditation.
120. That is, hunger, thirst, sorrow, bluntness of mortal feeling,
decrepitude, and death
Sunday, July 20, 2014
Parva 03 312
SECTION CCCXII
Vaisampayana continued,--"Then agreeable to the words of the Yaksha the
Pandavas rose up; and in a moment their hunger and thirst left them.
Thereupon Yudhishthira said, 'I ask you that are incapable of being
vanquished and that standest on one leg in the tank, what god are thou,
for I cannot take you for a Yaksha! Art you the foremost of the Vasus,
or of the Rudras, or of the chief of the Maruts? Or are you the lord
himself of the celestials, wielder of the thunder-bolt! Each of these my
brothers is capable of fighting as hundred thousand warriors, and I see
not the warrior that can slay them all! I see also that their senses have
refreshed, as if they have sweetly awaked from slumber. Art you a friend
of ours, or even our father himself? At this the Yaksha replied,-'O
child, I am even your father, the Lord of justice, possessed of great
prowess! Know, bull of the Bharata race, that I came hither desirous of
beholding thee! Fame, truth, self-restraint, purity, candour, modesty,
steadiness, charity, austerities and Brahmacharya, these are my body! And
abstention from injury, impartiality, peace, penances, sanctity, and
freedom from malice are the doors (through which I am accessible). Thou
art always dear to me! By good luck you are devoted to the five;[119]
and by good luck also you hast conquered the six.[120] Of the six, two
appear in the first part of life; two in the middle part thereof; and the
remaining two at the end, in order to make men repair to the next world.
I am, good betide thee, the lord of justice! I came hither to test thy
merit. I am well-pleased to witness your harmlessness; and, O sinless one,
I will confer boons on thee. Do thou, O foremost of kings, ask of me
boons. I shall surely confer them, O sinless one! Those that revere me,
never come by distress!' Yudhishthira said,--'A deer was carrying away
the Brahmana's fire-sticks. Therefore, the first boon that I shall ask,
is, may that Brahmana's adorations to Agni be not interrupted!' The
Yaksha said,--'O Kunti's son endued with splendour, it was I who for
examining thee, was carrying away, in the guise of a deer, that
Brahmana's fire-sticks!"
Vaisampayana continued,--"Thereupon that worshipful one said,--'I give
thee this boon! Good betide thee! O you that are like unto an immortal,
ask you a fresh boon! Yudhishthira said,--'We have spent these twelve
years in the forest; and the thirteenth year is come. May no one
recognise us, as we spend this year somewhere.'
Vaisampayana continued,-'Thereat that worshipful one replied,--'I give
this boon unto thee!' And then reassuring Kunti's son having truth for
prowess, he also said, 'Even if, O Bharata, the range this (entire) earth
in your proper forms none in the three worlds shall recognise you. Ye
perpetuators of the Kuru race, through my grace, the will spend this
thirteenth year, secretly and unrecognised, in Virata's kingdom! And
every one of you will be able at will to assume any form he likes! Do ye
now present the Brahmana with his fire-sticks. It was only to test you
that I carried them away in the form of a deer! O amiable Yudhishthira,
do you ask for another boon that you mayst like! I will confer it on
thee. O foremost of men, I have not yet been satisfied by granting boons
to thee! Do you my son, accept a third boon that is great and
incomparable! Thou, O king, are born of me, and Vidura of portion or
mine!" Thereat Yudhishthira said,--'It is enough that I have beheld thee
with my senses, eternal God of gods as you art! O father, whatever boon
thou wilt confer on me I shall surely accept gladly! May I, O lord,
always conquer covetousness and folly and anger, and may my mind be ever
devoted to charity, truth, and ascetic austerities! The Lord of justice
said,--'Even by nature, O Pandava, hast you been endued with these
qualities, for you are the Lord of justice himself! Do you again attain
what you asked for!"
Vaisampayana continued,--"Having said these words, the worshipful Lord of
justice, who is the object of contemplation of all the worlds, vanished
therefrom; and the high-souled Pandavas after they had slept sweetly were
united with one another. And their fatigue dispelled, those heroes
returned to the hermitage, and gave back that Brahmana his firesticks.
That man who pursueth this illustrious and fame-enhancing story of the
revival (of the Pandavas) and the meeting of father and son (Dharma and
Yudhishthira), obtaineth perfect tranquillity of mind, and sons and
grandsons, and also a life extending over a hundred years! And the mind
of that man that layeth this story to heart, never delighteth in
unrighteousness, or in disunion among friends, or misappropriation of
other person's property, or staining other people's wives, or in foul
thoughts!
--------------------END OF PARVA 3 : UPA-PARVA 312 ---------------------
Vaisampayana continued,--"Then agreeable to the words of the Yaksha the
Pandavas rose up; and in a moment their hunger and thirst left them.
Thereupon Yudhishthira said, 'I ask you that are incapable of being
vanquished and that standest on one leg in the tank, what god are thou,
for I cannot take you for a Yaksha! Art you the foremost of the Vasus,
or of the Rudras, or of the chief of the Maruts? Or are you the lord
himself of the celestials, wielder of the thunder-bolt! Each of these my
brothers is capable of fighting as hundred thousand warriors, and I see
not the warrior that can slay them all! I see also that their senses have
refreshed, as if they have sweetly awaked from slumber. Art you a friend
of ours, or even our father himself? At this the Yaksha replied,-'O
child, I am even your father, the Lord of justice, possessed of great
prowess! Know, bull of the Bharata race, that I came hither desirous of
beholding thee! Fame, truth, self-restraint, purity, candour, modesty,
steadiness, charity, austerities and Brahmacharya, these are my body! And
abstention from injury, impartiality, peace, penances, sanctity, and
freedom from malice are the doors (through which I am accessible). Thou
art always dear to me! By good luck you are devoted to the five;[119]
and by good luck also you hast conquered the six.[120] Of the six, two
appear in the first part of life; two in the middle part thereof; and the
remaining two at the end, in order to make men repair to the next world.
I am, good betide thee, the lord of justice! I came hither to test thy
merit. I am well-pleased to witness your harmlessness; and, O sinless one,
I will confer boons on thee. Do thou, O foremost of kings, ask of me
boons. I shall surely confer them, O sinless one! Those that revere me,
never come by distress!' Yudhishthira said,--'A deer was carrying away
the Brahmana's fire-sticks. Therefore, the first boon that I shall ask,
is, may that Brahmana's adorations to Agni be not interrupted!' The
Yaksha said,--'O Kunti's son endued with splendour, it was I who for
examining thee, was carrying away, in the guise of a deer, that
Brahmana's fire-sticks!"
Vaisampayana continued,--"Thereupon that worshipful one said,--'I give
thee this boon! Good betide thee! O you that are like unto an immortal,
ask you a fresh boon! Yudhishthira said,--'We have spent these twelve
years in the forest; and the thirteenth year is come. May no one
recognise us, as we spend this year somewhere.'
Vaisampayana continued,-'Thereat that worshipful one replied,--'I give
this boon unto thee!' And then reassuring Kunti's son having truth for
prowess, he also said, 'Even if, O Bharata, the range this (entire) earth
in your proper forms none in the three worlds shall recognise you. Ye
perpetuators of the Kuru race, through my grace, the will spend this
thirteenth year, secretly and unrecognised, in Virata's kingdom! And
every one of you will be able at will to assume any form he likes! Do ye
now present the Brahmana with his fire-sticks. It was only to test you
that I carried them away in the form of a deer! O amiable Yudhishthira,
do you ask for another boon that you mayst like! I will confer it on
thee. O foremost of men, I have not yet been satisfied by granting boons
to thee! Do you my son, accept a third boon that is great and
incomparable! Thou, O king, are born of me, and Vidura of portion or
mine!" Thereat Yudhishthira said,--'It is enough that I have beheld thee
with my senses, eternal God of gods as you art! O father, whatever boon
thou wilt confer on me I shall surely accept gladly! May I, O lord,
always conquer covetousness and folly and anger, and may my mind be ever
devoted to charity, truth, and ascetic austerities! The Lord of justice
said,--'Even by nature, O Pandava, hast you been endued with these
qualities, for you are the Lord of justice himself! Do you again attain
what you asked for!"
Vaisampayana continued,--"Having said these words, the worshipful Lord of
justice, who is the object of contemplation of all the worlds, vanished
therefrom; and the high-souled Pandavas after they had slept sweetly were
united with one another. And their fatigue dispelled, those heroes
returned to the hermitage, and gave back that Brahmana his firesticks.
That man who pursueth this illustrious and fame-enhancing story of the
revival (of the Pandavas) and the meeting of father and son (Dharma and
Yudhishthira), obtaineth perfect tranquillity of mind, and sons and
grandsons, and also a life extending over a hundred years! And the mind
of that man that layeth this story to heart, never delighteth in
unrighteousness, or in disunion among friends, or misappropriation of
other person's property, or staining other people's wives, or in foul
thoughts!
--------------------END OF PARVA 3 : UPA-PARVA 312 ---------------------
Parva 03 311
SECTION CCCXI
Vaisampayana said, "Yudhishthira saw his brothers, each possessed of the
glory of Indra himself, lying dead like the Regents of the world dropped
from their spheres at the end of the Yuga. And beholding Arjuna lying
dead, with his bow and arrows dropped on the ground, and also Bhimasena
and the twins motionless and deprived of life, the king breathed a hot
and long sigh, and was bathed in tears of grief. And beholding his
brothers lying dead, the mighty armed son of Dharma with heart racked in
anxiety, began to lament profusely, saying, 'Thou hadst, O mighty-armed
Vrikodara, vowed, saying,--I shall with mace smash the thighs of
Duryodhana in battle! O enhancer of the glory of the Kurus, in your death,
O mighty-armed and high-souled one, all that hath become fruitless now!
The promises of men may be ineffectual; but why have the words of the
gods uttered in respect of you been thus fruitless? O Dhananjaya, while
thou wert in your mother's lying-in-room, the gods had said,--O Kunti,
this your son shall not be inferior to him of a thousand eyes! And in the
northern Paripatra mountains, all beings had sung, saying,--The
prosperity (of this race), robbed by foes will be recovered by this one
without delay. No one will be able to vanquish him in battle, while there
will be none whom he will not be able to vanquish. Why then hath that
Jishnu endued with great strength been subject to death? Oh, why doth
that Dhananjaya, relying on whom we had hitherto endured all this misery,
lie on the ground blighting[108] all my hopes! Why have those heroes,
those mighty sons of Kunti, Bhimasena and Dhananjaya, came under the
power of the enemy,--those who themselves always slew their foes, and
whom no weapons could resist! Surely, this vile heart of mine must be
made of adamant, since, beholding these twins lying today on the ground
it doth not split! Ye bulls among men, versed in holy writ and acquainted
with the properties of time and place, and endued with ascetic merit, ye
who duly performed all sacred rites, why lie the down, without performing
acts deserving of you? Alas, why lie the insensible on the earth, with
your bodies unwounded, the unvanquished ones, and with your vows
untouched?' And beholding his brothers sweetly sleeping there as (they
usually did) on mountain slopes, the high souled king, overwhelmed with
grief and bathed in sweat, came to a distressful condition. And
saying,--It is even so--that virtuous lord of men, immersed in an ocean
of grief anxiously proceeded to ascertain the cause (of that
catastrophe). And that mighty-armed and high-souled one, acquainted with
the divisions of time and place, could not settle his course of action.
Having thus bewailed much in this strain, the virtuous Yudhishthira, the
son of Dharma or Tapu, restrained his soul and began to reflect in his
mind as to who had slain those heroes. 'There are no strokes of weapons
upon these, nor is any one's foot-print here. The being must be mighty I
ween, by whom my brothers have been slain. Earnestly shall I ponder over
this, or, let me first drink of the water, and then know all. It may be
that the habitually crooked-minded Duryodhana hath caused this water to
be secretly placed here by the king of the Gandharvas. What man of sense
can trust wicked wight of evil passions with whom good and evil are
alike? Or, perhaps, this may be an act of that wicked-souled one through
secret messengers of his.' And it was thus that that highly intelligent
one gave way to diverse reflections. He did not believe that water to
have been tainted with poison, for though dead no corpse-like pallor was
on them. 'The colour on the faces of these my brothers hath not faded!'
And it was thus that Yudhishthira thought. And the king continued, 'Each
of these foremost of men was like unto a mighty cataract. Who, therefore,
save Yama himself who in due time bringeth about the end of all things,
could have baffled them thus.' And having concluded this for certain, he
began to perform his ablutions in that lake. And while he descended into
it, he heard these words from the sky, uttered by the Yaksha,--'I am a
crane, living on tiny fish. It is by me that your younger brothers have
been brought under the sway of the lord of departed spirits. If, thou, O
prince, answer not the questions put by me, even you shalt number the
fifth corpse. Do not, O child, act rashly! This lake hath already been in
my possession. Having answered my questions first, do thou, O Kunti's
son, drink and carry away (as much as you requirest)!' Hearing these
words, Yudhishthira said, 'Art you the foremost of the Rudras, or of the
Vasus, or of the Marutas? I ask, what god are thou? This could not have
been done by a bird! Who is it that hath overthrown the four mighty
mountains, viz., the Himavat, the Paripatra, the Vindhya, and the Malaya?
Great is the feat done by thee, you foremost of strong persons! Those
whom neither gods, nor Gandharvas nor Asuras, nor Rakshasas could endure
in mighty conflict, have been slain by thee! Therefore, exceedingly
wonderful is the deed done by thee! I do not know what your business may
be, nor do I know your purpose. Therefore, great is the curiosity and fear
also that have taken possession of me? My mind is greatly agitated, and
as my head also is aching, I ask thee, therefore, O worshipful one, who
art you that stayest here?' Hearing these words the Yaksha said, 'I am,
good betide thee, a Yaksha, and not an amphibious bird. It is by me that
all these brothers of thine, endued with mighty prowess, have been slain!'
Vaisampayana continued, 'Hearing these accursed words couched in harsh
syllabus,[109] Yudhishthira, O king, approaching the Yaksha who had
spoken then, stood there. And that bull among the Bharatas then beheld
that Yaksha of unusual eyes and huge body tall like a palmyra-palm and
looking like fire or the Sun, and irresistible and gigantic like a
mountain, staying on a tree, and uttering a loud roar deep as that of the
clouds. And the Yaksha said, 'These your brothers, O king, repeatedly
forbidden by me, would forcibly take away water. It is for this that they
have been slain by me! He that wisheth to live, should not, O king, drink
this water! O son of Pritha, act not rashly! This lake hath already been
in my possession. Do thou, O son of Kunti, first answer my questions, and
then take away as much as you likest!' Yudhishthira said, 'I do not, O
Yaksha, covet, what is already in your possession! O bull among male
beings, virtuous persons never approve that one should applaud his own
self (without boasting, I shall, therefore, answer your questions,
according to my intelligence). Do you ask me!' The Yaksha then said,
'What is it that maketh the Sun rise? Who keeps him company? Who causeth
him to set? And in whom is he established?' Yudhishthira answered,
'Brahma maketh the Sun rise: the gods keep him company: Dharma causeth
him to set: and he is established in truth.'[110] The Yaksha asked, 'By
what doth one become learned? By what doth he attain what is very great?
How can one have a second? And, O king, how can one acquire
intelligence?' Yudhishthira answered, 'It is by the (study of the) Srutis
that a person becometh learned; it is by ascetic austerities that one
acquireth what is very great: it is by intelligence that a person
acquireth a second and it is by serving the old that one becometh
wise.'[111] The Yaksha asked, 'What constituteth the divinity of the
Brahmanas? What even is their practice that is like that of the pious?
What also is the human attribute of the Brahmanas? And what practice of
theirs is like that of the impious?' Yudhishthira answered, 'The study of
the Vedas constitutes their divinity: their asceticism constitutes
behaviour that is like that of the pious; their liability to death is
their human attribute and slander is their impiety.' The Yaksha asked,
'What institutes the divinity of the Kshatriyas? What even is their
practice that is like that of the pious? What is their human attribute?
And what practice of theirs is like that of the impious?' Yudhishthira
answered, 'Arrows and weapons are their divinity: celebration of
sacrifices is that act which is like that of the pious: liability to fear
is their human attribute; and refusal of protection is that act of theirs
which is like that of the impious.' The Yaksha asked, 'What is that which
constitutes the Sama of the sacrifice? What the Yajus of the sacrifice?
What is that which is the refuge of a sacrifice? And what is that which
sacrifice cannot do without?' Yudhishthira answered, 'Life is the Sama of
the sacrifice; the mind is the Yajus of the sacrifice: the Rik is that
which is the refuge of the sacrifice; and it is Rik alone which sacrifice
cannot do without.'[112] The Yaksha asked, 'What is of the foremost value
to those that cultivate? What is of the foremost value to those that sow?
What is of the foremost value to those that wish for prosperity in this
world? And what is of the foremost value to those that bring forth?'
Yudhishthira answered, 'That which is of the foremost value to those that
cultivate is rain: that of the foremost value to those that sow is seed:
that of the foremost value to those that bring forth is offspring.[113]'
The Yaksha asked, 'What person, enjoying all the objects of the senses,
endued with intelligence, regarded by the world and liked by all beings,
though breathing, doth not offer anything to these five, viz., gods,
guests, servants, Pitris, and himself, though endued with breath, is not
yet alive.' The Yaksha asked, 'What is weightier than the earth itself?
What is higher than the heavens?' What is fleeter than the wind? And what
is more numerous than grass?' Yudhishthira answered, 'The mother is
weightier than the earth; the father is higher than the heaven; the mind
is fleeter than the wind; and our thoughts are more numerous than grass.'
The Yaksha asked, 'What is that which doth not close its eyes while
asleep; What is that which doth not move after birth? What is that which
is without heart? And what is that which swells with its own impetus?'
Yudhishthira answered, 'A fish doth not close its eyes while asleep: an
egg doth not move after birth: a stone is without heart: and a river
swelleth with its own impetus.' The Yaksha asked, 'Who is the friend of
the exile? Who is the friend of the householder? Who is the friend of him
that ails? And who is the friend of one about to die?' Yudhishthira
answered, 'The friend of the exile in a distant land is his companion,
the friend of the householder is the wife; the friend of him that ails is
the physician: and the friend of him about to die is charity. The Yaksha
asked,--'Who is the guest of all creatures? What is the eternal duty?
What, O foremost of kings, is Amrita? And what is this entire Universe?'
Yudhishthira answered,--Agni is the guest of all creatures: the milk of
kine is amrita: Homa (therewith) is the eternal duty: and this Universe
consists of air alone.'[114] The Yaksha asked,--'What is that which
sojourneth alone? What is that which is re-born after its birth? What is
the remedy against cold? And what is the largest field?' Yudhishthira
answered,--'The sun sojourneth alone; the moon takes birth anew: fire is
the remedy against cold: and the Earth is the largest field.' The Yaksha
asked,--'What is the highest refuge of virtue? What of fame? What of
heaven? And what, of happiness?' Yudhishthira answered,--'Liberality is
the highest refuge of virtue: gift, of fame: truth, of heaven: and good
behaviour, of happiness.' The Yaksha asked,--'What is the soul of man?
Who is that friend bestowed on man by the gods? What is man's chief
support? And what also is his chief refuge?' Yudhishthira answered,--'The
son is a man's soul: the wife is the friend bestowed on man by the gods;
the clouds are his chief support; and gift is his chief refuge.' The
Yaksha asked,--'What is the best of all laudable things? What is the most
valuable of all his possessions? What is the best of all gains? And what
is the best of all kinds of happiness?' Yudhishthira answered,--"The best
of all laudable things is skill; the best of all possessions is
knowledge: the best of all gains is health: and contentment is the best
of all kinds of happiness.' The Yaksha asked,--'What is the highest duty
in the world? What is that virtue which always beareth fruit? What is
that which if controlled, leadeth not to regret? And who are they with
whom an alliance cannot break?' Yudhishthira answered,--'The highest of
duties is to refrain from injury: the rites ordained in the Three (Vedas)
always bear fruit: the mind, if controlled, leadeth to no regret: and an
alliance with the good never breaketh.' The Yaksha asked,--'What is that
which, if renounced, maketh one agreeable? What is that which, if
renounced, leadeth to no regret? What is that which, if renounced, maketh
one wealthy? And what is that which if renounced, maketh one happy?'
Yudhishthira answered,--'Pride, if renounced, maketh one agreeable;
wrath, if renounced leadeth to no regret: desire, if renounced, maketh
one wealthy: and avarice, if renounced, maketh one happy.' The Yaksha
asked,--'For what doth one give away to Brahmanas? For what to mimes and
dancers? For what to servants? And for what to king?' Yudhishthira
answered,--'It is for religious merit that one giveth away to Brahmanas:
it is for fame that one giveth away to mimes and dancers: it is for
supporting them that one giveth away to servants: and it is for obtaining
relief from fear that one giveth to kings.' The Yaksha asked,--'With what
is the world enveloped? What is that owing to which a thing cannot
discover itself? For what are friends forsaken? And for what doth one
fail to go to heaven?' Yudhishthira answered,--'The world is enveloped
with darkness. Darkness doth not permit a thing to show itself. It is
from avarice that friends are forsaken. And it is connection with the
world for which one faileth to go to heaven.' The Yaksha asked,--'For
what may one be considered as dead? For what may a kingdom be considered
as dead? For what may a Sraddha be considered as dead? And for what, a
sacrifice?' Yudhishthira answered,--'For want of wealth may a man be
regarded as dead. A kingdom for want of a king may be regarded as dead. A
Sraddha that is performed with the aid of a priest that hath no learning
may be regarded as dead. And a sacrifice in which there are no gifts to
Brahmanas is dead.' The Yaksha asked,--'What constitutes the way? What,
hath been spoken of as water? What, as food? And what, as poison? Tell us
also what is the proper time of a Sraddha, and then drink and take away
as much as you likest!' Yudhishthira answered,--'They that are good
constitute the way.[115] Space hath been spoken of as water.[116] The cow
is food.[117] A request is poison. And a Brahmana is regarded as the
proper time of a Sraddha.[118] I do not know what you mayst think of all
this, O Yaksha?' The Yaksha asked,--'What hath been said to be the sign
of asceticism? And what is true restraint? What constitutes forgiveness.
And what is shame?' Yudhishthira answered,--'Staying in one's own
religion is asceticism: the restraint of the mind is of all restraints
the true one: forgiveness consists in enduring enmity; and shame, in
withdrawing from all unworthy acts.' The Yaksha asked,--'What, O king is
said to be knowledge? What, tranquillity? What constitutes mercy? And
what hath been called simplicity?' Yudhishthira answered,--'True
knowledge is that of Divinity. True tranquillity is that of the heart.
Mercy consists in wishing happiness to all. And simplicity is equanimity
of heart.' The Yaksha asked,--'What enemy is invincible? What constitutes
an incurable disease for man? What sort of a man is called honest and
what dishonest?' Yudhishthira answered,--'Anger is an invincible enemy.
Covetousness constitutes an incurable disease. He is honest that desires
the weal of all creatures, and he is dishonest who is unmerciful.' The
Yaksha asked,--'What, O king, is ignorance? And what is pride? What also
is to be understood by idleness? And what hath been spoken of as grief?'
Yudhishthira answered,--'True ignorance consists in not knowing one's
duties. Pride is a consciousness of one's being himself an actor or
sufferer in life. Idleness consists in not discharging one's duties, and
ignorance in grief.' The Yaksha asked,--'What hath steadiness been said
by the Rishis to be? And what, patience? What also is a real ablution?
And what is charity?' Yudhishthira answered,--'Steadiness consists in
one's staying in one's own religion, and true patience consists in the
subjugation of the senses. A true bath consists in washing the mind clean
of all impurities, and charity consists in protecting all creatures.' The
Yaksha asked,--'What man should be regarded as learned, and who should be
called an atheist? Who also is to be called ignorant? What is called
desire and what are the sources of desire? And what is envy?'
Yudhishthira answered,--'He is to be called learned who knoweth his
duties. An atheist is he who is ignorant and so also he is ignorant who
is an atheist. Desire is due to objects of possession, and envy is
nothing else than grief of heart.' The Yaksha asked,--'What is pride, and
what is hypocrisy? What is the grace of the gods, and what is
wickedness?' Yudhishthira answered,--'Stolid ignorance is pride. The
setting up of a religious standard is hypocrisy. The grace of the gods is
the fruit of our gifts, and wickedness consists in speaking ill of
others.' The Yaksha asked,--'Virtue, profit, and desire are opposed to
one another. How could things thus antagonistic to one another exist
together?' Yudhishthira answered,--'When a wife and virtue agree with
each other, then all the three you hast mentioned may exist together.'
The Yaksha asked,--'O bull of the Bharata race, who is he that is
condemned to everlasting hell? It behoveth you to soon answer the
question that I ask!' Yudhishthira answered,--'He that summoneth a poor
Brahmana promising to make him a gift and then tells him that he hath
nothing to give, goeth to everlasting hell. He also must go to
everlasting hell, who imputes falsehood to the Vedas, the scriptures, the
Brahmanas, the gods, and the ceremonies in honour of the Pitris, He also
goeth to everlasting hell who though in possession of wealth, never
giveth away nor enjoyeth himself from avarice, saying, he hath none.' The
Yaksha asked,--'By what, O king, birth, behaviour, study, or learning
doth a person become a Brahmana? Tell us with certitude!' Yudhishthira
answered,-'Listen, O Yaksha! It is neither birth, nor study, nor
learning, that is the cause of Brahmanahood, without doubt, it is
behaviour that constitutes it. One's behaviour should always be
well-guarded, especially by a Brahmana. He who maintaineth his conduct
unimpaired, is never impaired himself. Professors and pupils, in fact,
all who study the scriptures, if addicted to wicked habits, are to be
regarded as illiterate wretches. He only is learned who performeth his
religious duties. He even that hath studied the four Vedas is to be
regarded as a wicked wretch scarcely distinguishable from a Sudra (if his
conduct be not correct). He only who performeth the Agnihotra and hath
his senses under control, is called a Brahmana!' The Yaksha asked,--'What
doth one gain that speaketh agreeable words? What doth he gain that
always acteth with judgment? What doth he gain that hath many friends?
And what he, that is devoted to virtue?'--Yudhishthira answered,--'He
that speaketh agreeable words becometh agreeable to all. He that acteth
with judgment obtaineth whatever he seeketh. He that hath many friends
liveth happily. And he that is devoted to virtue obtaineth a happy state
(in the next world).' The Yaksha asked,--'Who is truly happy? What is
most wonderful? What is the path? And what is the news? Answer these four
questions of mine and let your dead brothers revive.' Yudhishthira
answered,--'O amphibious creature, a man who cooketh in his own house, on
the fifth or the sixth part of the day, with scanty vegetables, but who
is not in debt and who stirreth not from home, is truly happy. Day after
day countless creatures are going to the abode of Yama, yet those that
remain behind believe themselves to be immortal. What can be more
wonderful than this? Argument leads to no certain conclusion, the Srutis
are different from one another; there is not even one Rishi whose opinion
can be accepted by all; the truth about religion and duty is hid in
caves: therefore, that alone is the path along which the great have trod.
This world full of ignorance is like a pan. The sun is fire, the days and
nights are fuel. The months and the seasons constitute the wooden ladle.
Time is the cook that is cooking all creatures in that pan (with such
aids); this is the news.' The Yaksha asked,--'Thou hast, O represser of
foes, truly answered all my questions! Tell us now who is truly a man,
and what man truly possesseth every kind of wealth.' Yudhishthira
answered,--'The report of one's good action reacheth heaven and spreadeth
over the earth. As long as that report lasteth, so long is a person to
whom the agreeable and the disagreeable, weal and woe, the past and the
future, are the same, is said to possess every kind of wealth.' The
Yaksha said,--'Thou hast, O king truly answered who is a man, and what
man possesseth every kind of wealth. Therefore, let one only amongst thy
brothers, whom you mayst wish, get up with life!' Yudhishthira
answered,--'Let this one that is of darkish hue, whose eyes are red, who
is tall like a large Sala tree, whose chest is broad and arms long, let
this Nakula, O Yaksha, get up with life! The Yaksha rejoined,-'This
Bhimasena is dear unto thee, and this Arjuna also is one upon whom all of
you depend! Why, then, O king dost thou, wish a step-brother to get up
with his life! How canst thou, forsaking Bhima whose strength is equal to
that of ten thousand elephants, wish Nakula to live? People said that
this Bhima was dear to thee. From what motive then dost you wish a
step-brother to revive? Forsaking Arjuna the might of whose arm is
worshipped by all the sons of Pandu, why dost you wish Nakula to
revive?' Yudhishthira said,--'If virtue is sacrificed, he that
sacrificeth it, is himself lost. So virtue also cherisheth the cherisher.
Therefore taking care that virtue by being sacrificed may not sacrifice
us, I never forsake virtue. Abstention from injury is the highest virtue,
and is, I ween, even higher than the highest object of attainment. I
endeavour to practise that virtue. Therefore, let Nakula, O Yaksha,
revive! Let men know that the king is always virtuous! I will never
depart from my duty. Let Nakula, therefore, revive! My father had two
wives, Kunti and Madri. Let both of them have children. This is what I
wish. As Kunti is to me, so also is Madri. There is no difference between
them in my eye. I desire to act equally towards my mothers. Therefore,
let Nakula live?' The Yaksha said,--'Since abstention from injury is
regarded by you as higher than both profit and pleasure, therefore, let
all your brothers live, O bull of Bharata race!"
--------------------END OF PARVA 3 : UPA-PARVA 311 ---------------------
Vaisampayana said, "Yudhishthira saw his brothers, each possessed of the
glory of Indra himself, lying dead like the Regents of the world dropped
from their spheres at the end of the Yuga. And beholding Arjuna lying
dead, with his bow and arrows dropped on the ground, and also Bhimasena
and the twins motionless and deprived of life, the king breathed a hot
and long sigh, and was bathed in tears of grief. And beholding his
brothers lying dead, the mighty armed son of Dharma with heart racked in
anxiety, began to lament profusely, saying, 'Thou hadst, O mighty-armed
Vrikodara, vowed, saying,--I shall with mace smash the thighs of
Duryodhana in battle! O enhancer of the glory of the Kurus, in your death,
O mighty-armed and high-souled one, all that hath become fruitless now!
The promises of men may be ineffectual; but why have the words of the
gods uttered in respect of you been thus fruitless? O Dhananjaya, while
thou wert in your mother's lying-in-room, the gods had said,--O Kunti,
this your son shall not be inferior to him of a thousand eyes! And in the
northern Paripatra mountains, all beings had sung, saying,--The
prosperity (of this race), robbed by foes will be recovered by this one
without delay. No one will be able to vanquish him in battle, while there
will be none whom he will not be able to vanquish. Why then hath that
Jishnu endued with great strength been subject to death? Oh, why doth
that Dhananjaya, relying on whom we had hitherto endured all this misery,
lie on the ground blighting[108] all my hopes! Why have those heroes,
those mighty sons of Kunti, Bhimasena and Dhananjaya, came under the
power of the enemy,--those who themselves always slew their foes, and
whom no weapons could resist! Surely, this vile heart of mine must be
made of adamant, since, beholding these twins lying today on the ground
it doth not split! Ye bulls among men, versed in holy writ and acquainted
with the properties of time and place, and endued with ascetic merit, ye
who duly performed all sacred rites, why lie the down, without performing
acts deserving of you? Alas, why lie the insensible on the earth, with
your bodies unwounded, the unvanquished ones, and with your vows
untouched?' And beholding his brothers sweetly sleeping there as (they
usually did) on mountain slopes, the high souled king, overwhelmed with
grief and bathed in sweat, came to a distressful condition. And
saying,--It is even so--that virtuous lord of men, immersed in an ocean
of grief anxiously proceeded to ascertain the cause (of that
catastrophe). And that mighty-armed and high-souled one, acquainted with
the divisions of time and place, could not settle his course of action.
Having thus bewailed much in this strain, the virtuous Yudhishthira, the
son of Dharma or Tapu, restrained his soul and began to reflect in his
mind as to who had slain those heroes. 'There are no strokes of weapons
upon these, nor is any one's foot-print here. The being must be mighty I
ween, by whom my brothers have been slain. Earnestly shall I ponder over
this, or, let me first drink of the water, and then know all. It may be
that the habitually crooked-minded Duryodhana hath caused this water to
be secretly placed here by the king of the Gandharvas. What man of sense
can trust wicked wight of evil passions with whom good and evil are
alike? Or, perhaps, this may be an act of that wicked-souled one through
secret messengers of his.' And it was thus that that highly intelligent
one gave way to diverse reflections. He did not believe that water to
have been tainted with poison, for though dead no corpse-like pallor was
on them. 'The colour on the faces of these my brothers hath not faded!'
And it was thus that Yudhishthira thought. And the king continued, 'Each
of these foremost of men was like unto a mighty cataract. Who, therefore,
save Yama himself who in due time bringeth about the end of all things,
could have baffled them thus.' And having concluded this for certain, he
began to perform his ablutions in that lake. And while he descended into
it, he heard these words from the sky, uttered by the Yaksha,--'I am a
crane, living on tiny fish. It is by me that your younger brothers have
been brought under the sway of the lord of departed spirits. If, thou, O
prince, answer not the questions put by me, even you shalt number the
fifth corpse. Do not, O child, act rashly! This lake hath already been in
my possession. Having answered my questions first, do thou, O Kunti's
son, drink and carry away (as much as you requirest)!' Hearing these
words, Yudhishthira said, 'Art you the foremost of the Rudras, or of the
Vasus, or of the Marutas? I ask, what god are thou? This could not have
been done by a bird! Who is it that hath overthrown the four mighty
mountains, viz., the Himavat, the Paripatra, the Vindhya, and the Malaya?
Great is the feat done by thee, you foremost of strong persons! Those
whom neither gods, nor Gandharvas nor Asuras, nor Rakshasas could endure
in mighty conflict, have been slain by thee! Therefore, exceedingly
wonderful is the deed done by thee! I do not know what your business may
be, nor do I know your purpose. Therefore, great is the curiosity and fear
also that have taken possession of me? My mind is greatly agitated, and
as my head also is aching, I ask thee, therefore, O worshipful one, who
art you that stayest here?' Hearing these words the Yaksha said, 'I am,
good betide thee, a Yaksha, and not an amphibious bird. It is by me that
all these brothers of thine, endued with mighty prowess, have been slain!'
Vaisampayana continued, 'Hearing these accursed words couched in harsh
syllabus,[109] Yudhishthira, O king, approaching the Yaksha who had
spoken then, stood there. And that bull among the Bharatas then beheld
that Yaksha of unusual eyes and huge body tall like a palmyra-palm and
looking like fire or the Sun, and irresistible and gigantic like a
mountain, staying on a tree, and uttering a loud roar deep as that of the
clouds. And the Yaksha said, 'These your brothers, O king, repeatedly
forbidden by me, would forcibly take away water. It is for this that they
have been slain by me! He that wisheth to live, should not, O king, drink
this water! O son of Pritha, act not rashly! This lake hath already been
in my possession. Do thou, O son of Kunti, first answer my questions, and
then take away as much as you likest!' Yudhishthira said, 'I do not, O
Yaksha, covet, what is already in your possession! O bull among male
beings, virtuous persons never approve that one should applaud his own
self (without boasting, I shall, therefore, answer your questions,
according to my intelligence). Do you ask me!' The Yaksha then said,
'What is it that maketh the Sun rise? Who keeps him company? Who causeth
him to set? And in whom is he established?' Yudhishthira answered,
'Brahma maketh the Sun rise: the gods keep him company: Dharma causeth
him to set: and he is established in truth.'[110] The Yaksha asked, 'By
what doth one become learned? By what doth he attain what is very great?
How can one have a second? And, O king, how can one acquire
intelligence?' Yudhishthira answered, 'It is by the (study of the) Srutis
that a person becometh learned; it is by ascetic austerities that one
acquireth what is very great: it is by intelligence that a person
acquireth a second and it is by serving the old that one becometh
wise.'[111] The Yaksha asked, 'What constituteth the divinity of the
Brahmanas? What even is their practice that is like that of the pious?
What also is the human attribute of the Brahmanas? And what practice of
theirs is like that of the impious?' Yudhishthira answered, 'The study of
the Vedas constitutes their divinity: their asceticism constitutes
behaviour that is like that of the pious; their liability to death is
their human attribute and slander is their impiety.' The Yaksha asked,
'What institutes the divinity of the Kshatriyas? What even is their
practice that is like that of the pious? What is their human attribute?
And what practice of theirs is like that of the impious?' Yudhishthira
answered, 'Arrows and weapons are their divinity: celebration of
sacrifices is that act which is like that of the pious: liability to fear
is their human attribute; and refusal of protection is that act of theirs
which is like that of the impious.' The Yaksha asked, 'What is that which
constitutes the Sama of the sacrifice? What the Yajus of the sacrifice?
What is that which is the refuge of a sacrifice? And what is that which
sacrifice cannot do without?' Yudhishthira answered, 'Life is the Sama of
the sacrifice; the mind is the Yajus of the sacrifice: the Rik is that
which is the refuge of the sacrifice; and it is Rik alone which sacrifice
cannot do without.'[112] The Yaksha asked, 'What is of the foremost value
to those that cultivate? What is of the foremost value to those that sow?
What is of the foremost value to those that wish for prosperity in this
world? And what is of the foremost value to those that bring forth?'
Yudhishthira answered, 'That which is of the foremost value to those that
cultivate is rain: that of the foremost value to those that sow is seed:
that of the foremost value to those that bring forth is offspring.[113]'
The Yaksha asked, 'What person, enjoying all the objects of the senses,
endued with intelligence, regarded by the world and liked by all beings,
though breathing, doth not offer anything to these five, viz., gods,
guests, servants, Pitris, and himself, though endued with breath, is not
yet alive.' The Yaksha asked, 'What is weightier than the earth itself?
What is higher than the heavens?' What is fleeter than the wind? And what
is more numerous than grass?' Yudhishthira answered, 'The mother is
weightier than the earth; the father is higher than the heaven; the mind
is fleeter than the wind; and our thoughts are more numerous than grass.'
The Yaksha asked, 'What is that which doth not close its eyes while
asleep; What is that which doth not move after birth? What is that which
is without heart? And what is that which swells with its own impetus?'
Yudhishthira answered, 'A fish doth not close its eyes while asleep: an
egg doth not move after birth: a stone is without heart: and a river
swelleth with its own impetus.' The Yaksha asked, 'Who is the friend of
the exile? Who is the friend of the householder? Who is the friend of him
that ails? And who is the friend of one about to die?' Yudhishthira
answered, 'The friend of the exile in a distant land is his companion,
the friend of the householder is the wife; the friend of him that ails is
the physician: and the friend of him about to die is charity. The Yaksha
asked,--'Who is the guest of all creatures? What is the eternal duty?
What, O foremost of kings, is Amrita? And what is this entire Universe?'
Yudhishthira answered,--Agni is the guest of all creatures: the milk of
kine is amrita: Homa (therewith) is the eternal duty: and this Universe
consists of air alone.'[114] The Yaksha asked,--'What is that which
sojourneth alone? What is that which is re-born after its birth? What is
the remedy against cold? And what is the largest field?' Yudhishthira
answered,--'The sun sojourneth alone; the moon takes birth anew: fire is
the remedy against cold: and the Earth is the largest field.' The Yaksha
asked,--'What is the highest refuge of virtue? What of fame? What of
heaven? And what, of happiness?' Yudhishthira answered,--'Liberality is
the highest refuge of virtue: gift, of fame: truth, of heaven: and good
behaviour, of happiness.' The Yaksha asked,--'What is the soul of man?
Who is that friend bestowed on man by the gods? What is man's chief
support? And what also is his chief refuge?' Yudhishthira answered,--'The
son is a man's soul: the wife is the friend bestowed on man by the gods;
the clouds are his chief support; and gift is his chief refuge.' The
Yaksha asked,--'What is the best of all laudable things? What is the most
valuable of all his possessions? What is the best of all gains? And what
is the best of all kinds of happiness?' Yudhishthira answered,--"The best
of all laudable things is skill; the best of all possessions is
knowledge: the best of all gains is health: and contentment is the best
of all kinds of happiness.' The Yaksha asked,--'What is the highest duty
in the world? What is that virtue which always beareth fruit? What is
that which if controlled, leadeth not to regret? And who are they with
whom an alliance cannot break?' Yudhishthira answered,--'The highest of
duties is to refrain from injury: the rites ordained in the Three (Vedas)
always bear fruit: the mind, if controlled, leadeth to no regret: and an
alliance with the good never breaketh.' The Yaksha asked,--'What is that
which, if renounced, maketh one agreeable? What is that which, if
renounced, leadeth to no regret? What is that which, if renounced, maketh
one wealthy? And what is that which if renounced, maketh one happy?'
Yudhishthira answered,--'Pride, if renounced, maketh one agreeable;
wrath, if renounced leadeth to no regret: desire, if renounced, maketh
one wealthy: and avarice, if renounced, maketh one happy.' The Yaksha
asked,--'For what doth one give away to Brahmanas? For what to mimes and
dancers? For what to servants? And for what to king?' Yudhishthira
answered,--'It is for religious merit that one giveth away to Brahmanas:
it is for fame that one giveth away to mimes and dancers: it is for
supporting them that one giveth away to servants: and it is for obtaining
relief from fear that one giveth to kings.' The Yaksha asked,--'With what
is the world enveloped? What is that owing to which a thing cannot
discover itself? For what are friends forsaken? And for what doth one
fail to go to heaven?' Yudhishthira answered,--'The world is enveloped
with darkness. Darkness doth not permit a thing to show itself. It is
from avarice that friends are forsaken. And it is connection with the
world for which one faileth to go to heaven.' The Yaksha asked,--'For
what may one be considered as dead? For what may a kingdom be considered
as dead? For what may a Sraddha be considered as dead? And for what, a
sacrifice?' Yudhishthira answered,--'For want of wealth may a man be
regarded as dead. A kingdom for want of a king may be regarded as dead. A
Sraddha that is performed with the aid of a priest that hath no learning
may be regarded as dead. And a sacrifice in which there are no gifts to
Brahmanas is dead.' The Yaksha asked,--'What constitutes the way? What,
hath been spoken of as water? What, as food? And what, as poison? Tell us
also what is the proper time of a Sraddha, and then drink and take away
as much as you likest!' Yudhishthira answered,--'They that are good
constitute the way.[115] Space hath been spoken of as water.[116] The cow
is food.[117] A request is poison. And a Brahmana is regarded as the
proper time of a Sraddha.[118] I do not know what you mayst think of all
this, O Yaksha?' The Yaksha asked,--'What hath been said to be the sign
of asceticism? And what is true restraint? What constitutes forgiveness.
And what is shame?' Yudhishthira answered,--'Staying in one's own
religion is asceticism: the restraint of the mind is of all restraints
the true one: forgiveness consists in enduring enmity; and shame, in
withdrawing from all unworthy acts.' The Yaksha asked,--'What, O king is
said to be knowledge? What, tranquillity? What constitutes mercy? And
what hath been called simplicity?' Yudhishthira answered,--'True
knowledge is that of Divinity. True tranquillity is that of the heart.
Mercy consists in wishing happiness to all. And simplicity is equanimity
of heart.' The Yaksha asked,--'What enemy is invincible? What constitutes
an incurable disease for man? What sort of a man is called honest and
what dishonest?' Yudhishthira answered,--'Anger is an invincible enemy.
Covetousness constitutes an incurable disease. He is honest that desires
the weal of all creatures, and he is dishonest who is unmerciful.' The
Yaksha asked,--'What, O king, is ignorance? And what is pride? What also
is to be understood by idleness? And what hath been spoken of as grief?'
Yudhishthira answered,--'True ignorance consists in not knowing one's
duties. Pride is a consciousness of one's being himself an actor or
sufferer in life. Idleness consists in not discharging one's duties, and
ignorance in grief.' The Yaksha asked,--'What hath steadiness been said
by the Rishis to be? And what, patience? What also is a real ablution?
And what is charity?' Yudhishthira answered,--'Steadiness consists in
one's staying in one's own religion, and true patience consists in the
subjugation of the senses. A true bath consists in washing the mind clean
of all impurities, and charity consists in protecting all creatures.' The
Yaksha asked,--'What man should be regarded as learned, and who should be
called an atheist? Who also is to be called ignorant? What is called
desire and what are the sources of desire? And what is envy?'
Yudhishthira answered,--'He is to be called learned who knoweth his
duties. An atheist is he who is ignorant and so also he is ignorant who
is an atheist. Desire is due to objects of possession, and envy is
nothing else than grief of heart.' The Yaksha asked,--'What is pride, and
what is hypocrisy? What is the grace of the gods, and what is
wickedness?' Yudhishthira answered,--'Stolid ignorance is pride. The
setting up of a religious standard is hypocrisy. The grace of the gods is
the fruit of our gifts, and wickedness consists in speaking ill of
others.' The Yaksha asked,--'Virtue, profit, and desire are opposed to
one another. How could things thus antagonistic to one another exist
together?' Yudhishthira answered,--'When a wife and virtue agree with
each other, then all the three you hast mentioned may exist together.'
The Yaksha asked,--'O bull of the Bharata race, who is he that is
condemned to everlasting hell? It behoveth you to soon answer the
question that I ask!' Yudhishthira answered,--'He that summoneth a poor
Brahmana promising to make him a gift and then tells him that he hath
nothing to give, goeth to everlasting hell. He also must go to
everlasting hell, who imputes falsehood to the Vedas, the scriptures, the
Brahmanas, the gods, and the ceremonies in honour of the Pitris, He also
goeth to everlasting hell who though in possession of wealth, never
giveth away nor enjoyeth himself from avarice, saying, he hath none.' The
Yaksha asked,--'By what, O king, birth, behaviour, study, or learning
doth a person become a Brahmana? Tell us with certitude!' Yudhishthira
answered,-'Listen, O Yaksha! It is neither birth, nor study, nor
learning, that is the cause of Brahmanahood, without doubt, it is
behaviour that constitutes it. One's behaviour should always be
well-guarded, especially by a Brahmana. He who maintaineth his conduct
unimpaired, is never impaired himself. Professors and pupils, in fact,
all who study the scriptures, if addicted to wicked habits, are to be
regarded as illiterate wretches. He only is learned who performeth his
religious duties. He even that hath studied the four Vedas is to be
regarded as a wicked wretch scarcely distinguishable from a Sudra (if his
conduct be not correct). He only who performeth the Agnihotra and hath
his senses under control, is called a Brahmana!' The Yaksha asked,--'What
doth one gain that speaketh agreeable words? What doth he gain that
always acteth with judgment? What doth he gain that hath many friends?
And what he, that is devoted to virtue?'--Yudhishthira answered,--'He
that speaketh agreeable words becometh agreeable to all. He that acteth
with judgment obtaineth whatever he seeketh. He that hath many friends
liveth happily. And he that is devoted to virtue obtaineth a happy state
(in the next world).' The Yaksha asked,--'Who is truly happy? What is
most wonderful? What is the path? And what is the news? Answer these four
questions of mine and let your dead brothers revive.' Yudhishthira
answered,--'O amphibious creature, a man who cooketh in his own house, on
the fifth or the sixth part of the day, with scanty vegetables, but who
is not in debt and who stirreth not from home, is truly happy. Day after
day countless creatures are going to the abode of Yama, yet those that
remain behind believe themselves to be immortal. What can be more
wonderful than this? Argument leads to no certain conclusion, the Srutis
are different from one another; there is not even one Rishi whose opinion
can be accepted by all; the truth about religion and duty is hid in
caves: therefore, that alone is the path along which the great have trod.
This world full of ignorance is like a pan. The sun is fire, the days and
nights are fuel. The months and the seasons constitute the wooden ladle.
Time is the cook that is cooking all creatures in that pan (with such
aids); this is the news.' The Yaksha asked,--'Thou hast, O represser of
foes, truly answered all my questions! Tell us now who is truly a man,
and what man truly possesseth every kind of wealth.' Yudhishthira
answered,--'The report of one's good action reacheth heaven and spreadeth
over the earth. As long as that report lasteth, so long is a person to
whom the agreeable and the disagreeable, weal and woe, the past and the
future, are the same, is said to possess every kind of wealth.' The
Yaksha said,--'Thou hast, O king truly answered who is a man, and what
man possesseth every kind of wealth. Therefore, let one only amongst thy
brothers, whom you mayst wish, get up with life!' Yudhishthira
answered,--'Let this one that is of darkish hue, whose eyes are red, who
is tall like a large Sala tree, whose chest is broad and arms long, let
this Nakula, O Yaksha, get up with life! The Yaksha rejoined,-'This
Bhimasena is dear unto thee, and this Arjuna also is one upon whom all of
you depend! Why, then, O king dost thou, wish a step-brother to get up
with his life! How canst thou, forsaking Bhima whose strength is equal to
that of ten thousand elephants, wish Nakula to live? People said that
this Bhima was dear to thee. From what motive then dost you wish a
step-brother to revive? Forsaking Arjuna the might of whose arm is
worshipped by all the sons of Pandu, why dost you wish Nakula to
revive?' Yudhishthira said,--'If virtue is sacrificed, he that
sacrificeth it, is himself lost. So virtue also cherisheth the cherisher.
Therefore taking care that virtue by being sacrificed may not sacrifice
us, I never forsake virtue. Abstention from injury is the highest virtue,
and is, I ween, even higher than the highest object of attainment. I
endeavour to practise that virtue. Therefore, let Nakula, O Yaksha,
revive! Let men know that the king is always virtuous! I will never
depart from my duty. Let Nakula, therefore, revive! My father had two
wives, Kunti and Madri. Let both of them have children. This is what I
wish. As Kunti is to me, so also is Madri. There is no difference between
them in my eye. I desire to act equally towards my mothers. Therefore,
let Nakula live?' The Yaksha said,--'Since abstention from injury is
regarded by you as higher than both profit and pleasure, therefore, let
all your brothers live, O bull of Bharata race!"
--------------------END OF PARVA 3 : UPA-PARVA 311 ---------------------
Parva 03 310
SECTION CCCX
Yudhishthira said, "There is no limit to calamities. Nor is it possible
to ascertain either their final or efficient cause. It is the Lord of
justice alone who distributeth the fruits of both virtue and vice.'
Thereupon Bhima said, 'Surely, this calamity hath befallen us, because I
did not slay the Pratikamin on the very spot, when he dragged Krishna as
a slave into the assembly. And Arjuna said, 'Surely, this calamity hath
befallen us because I resented not those biting words piercing the very
bones, uttered by the Suta's son!' And Sahadeva said, 'Surely, O Bharata,
this calamity hath befallen us because I did not slay Sakuni when he
defeated you at dice!'"
Vaisampayana continued, "Then king Yudhishthira addressed Nakula saying,
'Do thou, O son of Madri, climb this tree and look around the ten points
of the horizon. Do you see whether there is water near us or such trees
as grow on watery grounds! O child, these your brothers are all fatigued
and thirsty.' Thereupon saying, 'So be it,' Nakula speedily climbed up a
tree, and having looked around, said unto his eldest brother, 'O king, I
see many a tree that groweth by the water-side, and I hear also the cries
of cranes. Therefore, without doubt, water must be somewhere here.'
Hearing these words, Kunti's son Yudhishthira, firm in truth, said, 'O
amiable one, go you and fetch water in these quivers!' Saying, 'So be
it,' at the command of his eldest brother Nakula quickly proceeded
towards the place where there was water and soon came upon it. And
beholding a crystal lake inhabited by cranes he desired to drink of it,
when he heard these words from the sky, 'O child, do not commit this rash
act! This lake hath already been in my possession. Do thou, O son of
Madri, first answer my questions and then drink of this water and take
away (as much as you requirest). Nakula, however, who was exceedingly
thirsty, disregarding these words, drank of the cool water, and having
drunk of it, dropped down dead. And, O represser of foes, seeing Nakula's
delay, Yudhishthira the son of Kunti said unto Sahadeva, the heroic
brother of Nakula, 'O Sahadeva, it is long since our brother, he who was
born immediately before thee, hath gone from hence! Do thou, therefore,
go and bring back your uterine brother, together with water.' At this,
Sahadeva, saying, 'So be it,' set out in that direction; and coming to
the spot, beheld his brother lying dead on the ground. And afflicted at
the death of his brother, and suffering severely from thirst, he advanced
towards the water, when these words were heard by him, 'O child, do not
commit this rash act! This lake hath already been in my possession. First
answer my question, and then drink of the water and take away as much as
thou mayst require.' Sahadeva, however, who was extremely thirsty,
disregarding these words, drank of the water, and having drunk of it,
dropped down dead. Then Yudhishthira, the son of Kunti, said unto Vijaya,
'It is long since, O Vibhatsu, that your two brothers have gone, O
represser of foes! Blessed be thou! Do you bring them back, together
with water. Thou art, O child, the refuge of us all when plunged in
distress!' Thus addressed, the intelligent Gudakesa, taking his bow and
arrows and also his naked sword, set out tor that lake of waters. And
reaching that spot, he whose car was drawn by white steeds beheld those
tigers among men, his two younger brothers who had come to fetch water,
lying dead there. And seeing them as if asleep, that lion among men,
exceedingly aggrieved, raised his bow and began to look around that wood.
But he found none in that mighty forest. And, being fatigued, he who was
capable of drawing the bow by his left hand as well, rushed in the
direction of the water. And as he was rushing (towards the water), he
heard these words from the sky, 'Why dost you approach this water? Thou
shalt not be able to drink of it by force. If thou, O Kaunteya, can
answer the question I will put to thee, then only shalt you drink of the
water and take away as much as you requirest, O Bharata!' Thus
forbidden, the son of Pritha said, 'Do you forbid me by appearing before
me! And when you shalt be sorely pierced with my arrows, you wilt not
then again speak in this way!' Having said this, Partha covered all sides
with arrows inspired by mantras. And he also displayed his skill in
shooting at an invisible mark by sound alone. And, O bull of the Bharata
race, sorely afflicted with thirst, he discharged barbed darts and
javelins and iron arrows, and showered on the sky innumerable shafts
incapable of being baffled. Thereupon, the invisible Yaksha said, 'What
need of all this trouble, O son of Pritha? Do you drink only after
answering my questions! If you drink, however, without answering my
questions, you shalt die immediately after.' Thus addressed, Pritha's
son Dhananjaya capable of drawing the bow with his left hand as well,
disregarding those words, drank of the water, and immediately after
dropped down dead. And (seeing Dhananjaya's delay) Kunti's son
Yudhishthira addressed Bhimasena, saying, 'O represser of foes, it is a
long while that Nakula and Sahadeva and Vibhatsu have gone to fetch
water, and they have not come yet, O Bharata! Good betide thee! Do thou
bring them back, together with water!' Thereupon saying, 'So be it,'
Bhimasena set out for that place where those tigers among men, his
brothers, lay dead. And beholding them, Bhima afflicted though he was
with thirst, was exceedingly distressed. And that mighty armed hero
thought all that to have been the act of some Yaksha or Rakshasa. And
Pritha's son Vrikodara thought, 'I shall surely have to fight today. Let
me, therefore, first appease my thirst.' Then that bull of the Bharata
race rushed forward with the intention of drinking. Thereupon the Yaksha
said, 'O child, do not commit this rash act! This lake hath already been
in my possession. Do you first answer my questions, and then drink and
take away as much water as you requirest!'"
Vaisampayana continued, "Thus addressed by that Yaksha of immeasurable
energy, Bhima, without answering his questions, drank of the water. And
as soon as he drank, he fell down dead on the spot. Then thinking that
his brothers had left him long since, Yudhishthira waited for some time.
And the king said unto himself again and again, 'Why is it that the two
sons of Madri are delaying? And why doth the wielder also of the Gandiva
delay? And why doth Bhima too, endued with great strength, delay? I shall
go to search for them!' And resolved to do this, the mighty-armed
Yudhishthira then rose up, his heart burning in grief. And that bull
among men, the royal son of Kunti thought within himself. 'Is this forest
under some malign influence? Or, is it infested by some wicked beasts?
Or, have they all fallen, in consequence of having disregarded some
mighty being? Or, not finding water in the spot whither those heroes had
first repaired, they have spent all this time in search through the
forest? What is that reason for which those bulls among men do not come
back?' And speaking in this strain, that foremost of monarchs, the
illustrious Yudhishthira, entered into that mighty forest where no human
sound was heard and which was inhabited by deer and bears and birds, and
which was adorned with trees that were bright and green, and which echoed
with the hum of the black-bee and the notes of winged warblers. As he was
proceeding along, he beheld that beautiful lake which looked as if it had
been made by the celestial artificer himself. And it was adorned with
flowers of a golden hue and with lotuses and Sindhuvars. And it abounded
with canes and Ketakas and Karaviras and Pippalas, and fatigued with
toil, Yudhishthira saw that tank and was struck with wonder."
--------------------END OF PARVA 3 : UPA-PARVA 310 ---------------------
Yudhishthira said, "There is no limit to calamities. Nor is it possible
to ascertain either their final or efficient cause. It is the Lord of
justice alone who distributeth the fruits of both virtue and vice.'
Thereupon Bhima said, 'Surely, this calamity hath befallen us, because I
did not slay the Pratikamin on the very spot, when he dragged Krishna as
a slave into the assembly. And Arjuna said, 'Surely, this calamity hath
befallen us because I resented not those biting words piercing the very
bones, uttered by the Suta's son!' And Sahadeva said, 'Surely, O Bharata,
this calamity hath befallen us because I did not slay Sakuni when he
defeated you at dice!'"
Vaisampayana continued, "Then king Yudhishthira addressed Nakula saying,
'Do thou, O son of Madri, climb this tree and look around the ten points
of the horizon. Do you see whether there is water near us or such trees
as grow on watery grounds! O child, these your brothers are all fatigued
and thirsty.' Thereupon saying, 'So be it,' Nakula speedily climbed up a
tree, and having looked around, said unto his eldest brother, 'O king, I
see many a tree that groweth by the water-side, and I hear also the cries
of cranes. Therefore, without doubt, water must be somewhere here.'
Hearing these words, Kunti's son Yudhishthira, firm in truth, said, 'O
amiable one, go you and fetch water in these quivers!' Saying, 'So be
it,' at the command of his eldest brother Nakula quickly proceeded
towards the place where there was water and soon came upon it. And
beholding a crystal lake inhabited by cranes he desired to drink of it,
when he heard these words from the sky, 'O child, do not commit this rash
act! This lake hath already been in my possession. Do thou, O son of
Madri, first answer my questions and then drink of this water and take
away (as much as you requirest). Nakula, however, who was exceedingly
thirsty, disregarding these words, drank of the cool water, and having
drunk of it, dropped down dead. And, O represser of foes, seeing Nakula's
delay, Yudhishthira the son of Kunti said unto Sahadeva, the heroic
brother of Nakula, 'O Sahadeva, it is long since our brother, he who was
born immediately before thee, hath gone from hence! Do thou, therefore,
go and bring back your uterine brother, together with water.' At this,
Sahadeva, saying, 'So be it,' set out in that direction; and coming to
the spot, beheld his brother lying dead on the ground. And afflicted at
the death of his brother, and suffering severely from thirst, he advanced
towards the water, when these words were heard by him, 'O child, do not
commit this rash act! This lake hath already been in my possession. First
answer my question, and then drink of the water and take away as much as
thou mayst require.' Sahadeva, however, who was extremely thirsty,
disregarding these words, drank of the water, and having drunk of it,
dropped down dead. Then Yudhishthira, the son of Kunti, said unto Vijaya,
'It is long since, O Vibhatsu, that your two brothers have gone, O
represser of foes! Blessed be thou! Do you bring them back, together
with water. Thou art, O child, the refuge of us all when plunged in
distress!' Thus addressed, the intelligent Gudakesa, taking his bow and
arrows and also his naked sword, set out tor that lake of waters. And
reaching that spot, he whose car was drawn by white steeds beheld those
tigers among men, his two younger brothers who had come to fetch water,
lying dead there. And seeing them as if asleep, that lion among men,
exceedingly aggrieved, raised his bow and began to look around that wood.
But he found none in that mighty forest. And, being fatigued, he who was
capable of drawing the bow by his left hand as well, rushed in the
direction of the water. And as he was rushing (towards the water), he
heard these words from the sky, 'Why dost you approach this water? Thou
shalt not be able to drink of it by force. If thou, O Kaunteya, can
answer the question I will put to thee, then only shalt you drink of the
water and take away as much as you requirest, O Bharata!' Thus
forbidden, the son of Pritha said, 'Do you forbid me by appearing before
me! And when you shalt be sorely pierced with my arrows, you wilt not
then again speak in this way!' Having said this, Partha covered all sides
with arrows inspired by mantras. And he also displayed his skill in
shooting at an invisible mark by sound alone. And, O bull of the Bharata
race, sorely afflicted with thirst, he discharged barbed darts and
javelins and iron arrows, and showered on the sky innumerable shafts
incapable of being baffled. Thereupon, the invisible Yaksha said, 'What
need of all this trouble, O son of Pritha? Do you drink only after
answering my questions! If you drink, however, without answering my
questions, you shalt die immediately after.' Thus addressed, Pritha's
son Dhananjaya capable of drawing the bow with his left hand as well,
disregarding those words, drank of the water, and immediately after
dropped down dead. And (seeing Dhananjaya's delay) Kunti's son
Yudhishthira addressed Bhimasena, saying, 'O represser of foes, it is a
long while that Nakula and Sahadeva and Vibhatsu have gone to fetch
water, and they have not come yet, O Bharata! Good betide thee! Do thou
bring them back, together with water!' Thereupon saying, 'So be it,'
Bhimasena set out for that place where those tigers among men, his
brothers, lay dead. And beholding them, Bhima afflicted though he was
with thirst, was exceedingly distressed. And that mighty armed hero
thought all that to have been the act of some Yaksha or Rakshasa. And
Pritha's son Vrikodara thought, 'I shall surely have to fight today. Let
me, therefore, first appease my thirst.' Then that bull of the Bharata
race rushed forward with the intention of drinking. Thereupon the Yaksha
said, 'O child, do not commit this rash act! This lake hath already been
in my possession. Do you first answer my questions, and then drink and
take away as much water as you requirest!'"
Vaisampayana continued, "Thus addressed by that Yaksha of immeasurable
energy, Bhima, without answering his questions, drank of the water. And
as soon as he drank, he fell down dead on the spot. Then thinking that
his brothers had left him long since, Yudhishthira waited for some time.
And the king said unto himself again and again, 'Why is it that the two
sons of Madri are delaying? And why doth the wielder also of the Gandiva
delay? And why doth Bhima too, endued with great strength, delay? I shall
go to search for them!' And resolved to do this, the mighty-armed
Yudhishthira then rose up, his heart burning in grief. And that bull
among men, the royal son of Kunti thought within himself. 'Is this forest
under some malign influence? Or, is it infested by some wicked beasts?
Or, have they all fallen, in consequence of having disregarded some
mighty being? Or, not finding water in the spot whither those heroes had
first repaired, they have spent all this time in search through the
forest? What is that reason for which those bulls among men do not come
back?' And speaking in this strain, that foremost of monarchs, the
illustrious Yudhishthira, entered into that mighty forest where no human
sound was heard and which was inhabited by deer and bears and birds, and
which was adorned with trees that were bright and green, and which echoed
with the hum of the black-bee and the notes of winged warblers. As he was
proceeding along, he beheld that beautiful lake which looked as if it had
been made by the celestial artificer himself. And it was adorned with
flowers of a golden hue and with lotuses and Sindhuvars. And it abounded
with canes and Ketakas and Karaviras and Pippalas, and fatigued with
toil, Yudhishthira saw that tank and was struck with wonder."
--------------------END OF PARVA 3 : UPA-PARVA 310 ---------------------
Parva 03 309
SECTION CCCIX
(Aranya Parva)
Janamejaya said, "Having felt great affliction on account of the
abduction of their wife and having rescued Krishna thereafter, what did
the Pandavas next do?"
Vaisampayana said, "Having felt great affliction on account of the
abduction of Krishna, king Yudhishthira of unfading glory, with his
brothers, left the woods of Kamyaka and returned to the delightful and
picturesque Dwaitavana abounding in trees and containing delicious fruits
and roots. And the sons of Pandu with their wife Krishna began to reside
there, living frugally on fruits and practising rigid vows. And while
those repressers of foes, the virtuous king Yudhishthira, the son of
Kunti, and Bhimasena, and Arjuna, and those other sons of Pandu born of
Madri, were dwelling in Dwaitavana, practising rigid vows, they
underwent, for the sake of a Brahmana, great trouble, which, however, was
destined to bring about their future happiness. I will tell you all
about the trouble which those foremost of Kurus underwent while living in
those woods, and which in the end brought about their happiness. Do thou
listen to it! Once on a time, as a deer was butting about, it chanced
that the two sticks for making fire and a churning staff belonging to a
Brahmana devoted to ascetic austerities, struck fast into its antlers.
And, thereupon, O king, that powerful deer of exceeding fleetness with
long bounds, speedily went out of the hermitage, taking those articles
away. And, O foremost of Kurus, seeing those articles of his thus carried
away, the Brahmana, anxious on account of his Agnihotra, quickly came
before the Pandavas. And approaching without loss of time Ajatasatru
seated in that forest with his brothers, the Brahmana, in great distress,
spake these words, 'As a deer was butting about, it happened, O king,
that my fire-sticks and churning staff which had been placed against a
large tree stuck fast to its antlers. O king, that powerful deer of
exceeding fleetness hath speedily gone out of the hermitage with long
bounds, taking those articles away. Tracking that powerful deer, O king,
by its foot-prints, do ye, the sons of Pandu, bring back those articles of
mine, so that my Agnihotra may not be stopped!' Hearing these words of
the Brahmana, Yudhishthira became exceedingly concerned. And the son of
Kunti taking up his bow sallied out with his brothers. And putting on
their corselets and equipped with their bows, those bulls among men,
intent upon serving the Brahmana, swiftly sallied out in the wake of the
deer. And descrying the deer at no great distance, those mighty warriors
discharged at it barbed arrows and javelins and darts, but the sons of
Pandu could not pierce it by any means. And as they struggled to pursue
and slay it, that powerful deer became suddenly invisible. And losing
sight of the deer, the noble-minded sons of Pandu, fatigued and
disappointed and afflicted with hunger and thirst, approached a banian
tree in that deep forest, and sat down in its cool shade. And when they
had sat down, Nakula stricken with sorrow and urged by impatience,
addressed his eldest brother of the Kuru race, saying, 'In our race, O
king, virtue hath never been sacrificed, nor hath there been loss of
wealth from insolence. And being asked, we have never said to any
creature, Nay! Why then in the present case have we met with this
disaster?"
--------------------END OF PARVA 3 : UPA-PARVA 309 ---------------------
(Aranya Parva)
Janamejaya said, "Having felt great affliction on account of the
abduction of their wife and having rescued Krishna thereafter, what did
the Pandavas next do?"
Vaisampayana said, "Having felt great affliction on account of the
abduction of Krishna, king Yudhishthira of unfading glory, with his
brothers, left the woods of Kamyaka and returned to the delightful and
picturesque Dwaitavana abounding in trees and containing delicious fruits
and roots. And the sons of Pandu with their wife Krishna began to reside
there, living frugally on fruits and practising rigid vows. And while
those repressers of foes, the virtuous king Yudhishthira, the son of
Kunti, and Bhimasena, and Arjuna, and those other sons of Pandu born of
Madri, were dwelling in Dwaitavana, practising rigid vows, they
underwent, for the sake of a Brahmana, great trouble, which, however, was
destined to bring about their future happiness. I will tell you all
about the trouble which those foremost of Kurus underwent while living in
those woods, and which in the end brought about their happiness. Do thou
listen to it! Once on a time, as a deer was butting about, it chanced
that the two sticks for making fire and a churning staff belonging to a
Brahmana devoted to ascetic austerities, struck fast into its antlers.
And, thereupon, O king, that powerful deer of exceeding fleetness with
long bounds, speedily went out of the hermitage, taking those articles
away. And, O foremost of Kurus, seeing those articles of his thus carried
away, the Brahmana, anxious on account of his Agnihotra, quickly came
before the Pandavas. And approaching without loss of time Ajatasatru
seated in that forest with his brothers, the Brahmana, in great distress,
spake these words, 'As a deer was butting about, it happened, O king,
that my fire-sticks and churning staff which had been placed against a
large tree stuck fast to its antlers. O king, that powerful deer of
exceeding fleetness hath speedily gone out of the hermitage with long
bounds, taking those articles away. Tracking that powerful deer, O king,
by its foot-prints, do ye, the sons of Pandu, bring back those articles of
mine, so that my Agnihotra may not be stopped!' Hearing these words of
the Brahmana, Yudhishthira became exceedingly concerned. And the son of
Kunti taking up his bow sallied out with his brothers. And putting on
their corselets and equipped with their bows, those bulls among men,
intent upon serving the Brahmana, swiftly sallied out in the wake of the
deer. And descrying the deer at no great distance, those mighty warriors
discharged at it barbed arrows and javelins and darts, but the sons of
Pandu could not pierce it by any means. And as they struggled to pursue
and slay it, that powerful deer became suddenly invisible. And losing
sight of the deer, the noble-minded sons of Pandu, fatigued and
disappointed and afflicted with hunger and thirst, approached a banian
tree in that deep forest, and sat down in its cool shade. And when they
had sat down, Nakula stricken with sorrow and urged by impatience,
addressed his eldest brother of the Kuru race, saying, 'In our race, O
king, virtue hath never been sacrificed, nor hath there been loss of
wealth from insolence. And being asked, we have never said to any
creature, Nay! Why then in the present case have we met with this
disaster?"
--------------------END OF PARVA 3 : UPA-PARVA 309 ---------------------
Parva 03 308
SECTION CCCVIII
Vaisampayana said, "And when the king of the celestials presented himself
in the guise of a Brahmana, beholding him, Kama said, 'Welcome!' And not
knowing his intention, Adhiratha's son addressed the Brahmana, saying,
'Of a necklace of gold, and beauteous damsels, and villages with plenty
of kine, which shall I give thee?' Thereupon the Brahmana replied, 'I ask
thee not to give me either a necklace of gold, or fair damsels, or any
other agreeable object. To those do you give them that ask for them. If,
O sinless one, you are sincere in your vow, then wilt thou, cutting off
(from your person) this coat of mail born with your body, and these
ear-rings also, bestow them on me! I desire, O chastiser of foes, that
thou mayst speedily give me these; for, this one gain of mine will be
considered as superior to every other gain!' Hearing these words, Kama,
said, 'O Brahmana, I will give you homestead land, and fair damsels, and
kine, and fields; but my mail and ear-rings I am unable to give thee!'"
Vaisampayana continued, "Although thus urged with various words by Karna,
still, O chief of the Bharata race, that Brahmana did not ask for any
other boon. And although Karna sought to pacify him to the best of his
power, and worshipped him duly, yet that best of Brahmanas did not ask
for any other boon. And when that foremost of Brahmanas did not ask for
any other boon, Radha's son again spake unto him with a smile, 'My mail,
O regenerate one, hath been born with my body, and this pair of ear-rings
hath arisen from Amrita. It is for these that I am unslayable in the
worlds. Therefore, I cannot part with them. Do thou, O bull among
Brahmanas, accept from me the entire kingdom of the earth, rid of enemies
and full of prosperity! O foremost of regenerate ones, if I am deprived
of my ear-rings, and the mail born with my body, I shall be liable to be
vanquished by the foes!'
Vaisampayana continued, "When the illustrious slayer of Paka refused to
ask for any other boon, Kama with a smile again addressed him, saying, 'O
god of gods, even before this, I had recognised thee, O Lord! O Sakra, it
is not proper for me to confer on you any unprofitable boon, for thou
art the very lord of the celestials! On the contrary, being as you art
the Creator and lord of all beings, it is you that shouldst confer boons
on me! If, O god, I give you this coat of mail and ear-rings, then I am
sure to meet with destruction, and you shalt also undergo ridicule!
Therefore, O Sakra, take my earrings and excellent mail in exchange for
something conferred by you on me! Otherwise, I will not bestow them on
thee!' Thereupon Sakra replied, 'Even before I had come to thee, Surya
had known of my purpose and without doubt, it is he that hath unfolded
everything unto thee! O Karna, be it as you wishest! O son, except the
thunder-bolt alone, tell me what it is that you desirest to have!'"
Vaisampayana continued, "Hearing these words of Indra, Karna was filled
with delight and seeing that his purpose was about to be accomplished he
approached Vasava, and intent upon obtaining a dart incapable of being
baffled, he addressed Indra, saying, 'Do thou, O Vasava, in exchange for
my coat of mail and ear-rings, give me a dart incapable of being baffled,
and competent to destroy hosts of enemies when arrayed in order of
battle!' Thereupon, O ruler of earth, fixing his mind for a moment on the
dart (for bringing it there), Vasava thus spake unto Karna, 'Do you give
me your ear-rings, and the coat of mail born with your body, and in return
take this dart on these terms! When I encounter the Daitya in battle,
this dart that is incapable of being baffled, hurled by my hand,
destroyeth enemies by hundreds, and cometh back to my hand after
achieving its purpose. In your hand, however, this dart, O son of Suta,
will slay only one powerful enemy of thine. And having achieved that
feat, it will, roaring and blazing, return to me!' Thereat Karna said, 'I
desire to slay in fierce fight even one enemy of mine, who roareth
fiercely and is hot as fire, and of whom I am in fear!' At this, Indra
said, 'Thou shall slay such a roaring and powerful foe in battle. But
that one whom you seekest to slay, is protected by an illustrious
personage. Even He whom persons versed in the Vedas call 'the invincible
Boar,' and 'the incomprehensible Narayana,' even that Krishna himself, is
protecting him!' Thereupon Karna replied, 'Even if this be so, do thou, O
illustrious one give me the weapon that will destroy only one powerful
foe! I shall, on my part, bestow on you my mail and ear-rings, cutting
them off my person. Do thou, however, grant that my body, thus wounded,
may not be unsightly!' Hearing this, Indra said, 'As thou, O Karna, art
bent upon observing the truth, your person shall not be unsightly, or
shall any scar remain on it. And, O you best of those that are graced
with speech, O Karna, you shall be possessed of complexion and energy of
thy father him self. And if, maddened by wrath, you hurlest this dart,
while there are still other weapons with thee, and when your life also is
not in imminent peril, it will fall even on thyself.' Karna answered, 'As
thou directest me, O Sakra, I shall hurl this Vasavi dart only when I am
in imminent peril! Truly I tell you this!'"
Vaisampayana continued, "Thereupon, O king, taking the blazing dart,
Karna began to peel off his natural mail. And beholding Karna cutting his
own body, the entire host of celestials and men and Danavas set up a
leonine roar. And Karna betrayed no contortions of face while peeling his
mail. And beholding that hero among men thus cutting his body with an
weapon, smiling ever and anon, celestial kettle-drums began to be played
upon and celestial flowers began to be showered on him. And Karna cutting
off the excellent mail from his person, gave it to Vasava, still
dripping. And cutting off his ear-rings also from off his ears, he made
them over to Indra. And it is for this fact that he came to be called
Karna. And Sakra, having thus beguiled Karna that made him famous in the
world, thought with a smile that the business of the sons of Pandu had
already been completed. And having done all this, he ascended to heaven.
And hearing that Karna had been beguiled, all the sons of Dhritarashtra
became distressed and shorn of pride. And the sons of Pritha, on the
other hand, learning that such plight had befallen the son of the
charioteer, were filled with joy."
Janamejaya said, "When were those heroes, the sons of Pandu, at that
time? And from whom did they hear this welcome news? And what also did
they do, when the twelfth year of their exile passed away? Do thou, O
illustrious one, tell me all this!"
Vaisampayana said, "Having defeated the chief of the Saindhavas, and
rescued Krishna, and having outlived the entire term of their painful
exile in the woods, and having listened to the ancient stories about gods
and Rishis recited by Markandeya, those heroes among men returned from
their asylum in Kamyaka to the sacred Dwaitavana, with all their cars,
and followers, and accompanied by their charioteers, their kine, and the
citizens who had followed them."
--------------------END OF PARVA 3 : UPA-PARVA 308 ---------------------
Vaisampayana said, "And when the king of the celestials presented himself
in the guise of a Brahmana, beholding him, Kama said, 'Welcome!' And not
knowing his intention, Adhiratha's son addressed the Brahmana, saying,
'Of a necklace of gold, and beauteous damsels, and villages with plenty
of kine, which shall I give thee?' Thereupon the Brahmana replied, 'I ask
thee not to give me either a necklace of gold, or fair damsels, or any
other agreeable object. To those do you give them that ask for them. If,
O sinless one, you are sincere in your vow, then wilt thou, cutting off
(from your person) this coat of mail born with your body, and these
ear-rings also, bestow them on me! I desire, O chastiser of foes, that
thou mayst speedily give me these; for, this one gain of mine will be
considered as superior to every other gain!' Hearing these words, Kama,
said, 'O Brahmana, I will give you homestead land, and fair damsels, and
kine, and fields; but my mail and ear-rings I am unable to give thee!'"
Vaisampayana continued, "Although thus urged with various words by Karna,
still, O chief of the Bharata race, that Brahmana did not ask for any
other boon. And although Karna sought to pacify him to the best of his
power, and worshipped him duly, yet that best of Brahmanas did not ask
for any other boon. And when that foremost of Brahmanas did not ask for
any other boon, Radha's son again spake unto him with a smile, 'My mail,
O regenerate one, hath been born with my body, and this pair of ear-rings
hath arisen from Amrita. It is for these that I am unslayable in the
worlds. Therefore, I cannot part with them. Do thou, O bull among
Brahmanas, accept from me the entire kingdom of the earth, rid of enemies
and full of prosperity! O foremost of regenerate ones, if I am deprived
of my ear-rings, and the mail born with my body, I shall be liable to be
vanquished by the foes!'
Vaisampayana continued, "When the illustrious slayer of Paka refused to
ask for any other boon, Kama with a smile again addressed him, saying, 'O
god of gods, even before this, I had recognised thee, O Lord! O Sakra, it
is not proper for me to confer on you any unprofitable boon, for thou
art the very lord of the celestials! On the contrary, being as you art
the Creator and lord of all beings, it is you that shouldst confer boons
on me! If, O god, I give you this coat of mail and ear-rings, then I am
sure to meet with destruction, and you shalt also undergo ridicule!
Therefore, O Sakra, take my earrings and excellent mail in exchange for
something conferred by you on me! Otherwise, I will not bestow them on
thee!' Thereupon Sakra replied, 'Even before I had come to thee, Surya
had known of my purpose and without doubt, it is he that hath unfolded
everything unto thee! O Karna, be it as you wishest! O son, except the
thunder-bolt alone, tell me what it is that you desirest to have!'"
Vaisampayana continued, "Hearing these words of Indra, Karna was filled
with delight and seeing that his purpose was about to be accomplished he
approached Vasava, and intent upon obtaining a dart incapable of being
baffled, he addressed Indra, saying, 'Do thou, O Vasava, in exchange for
my coat of mail and ear-rings, give me a dart incapable of being baffled,
and competent to destroy hosts of enemies when arrayed in order of
battle!' Thereupon, O ruler of earth, fixing his mind for a moment on the
dart (for bringing it there), Vasava thus spake unto Karna, 'Do you give
me your ear-rings, and the coat of mail born with your body, and in return
take this dart on these terms! When I encounter the Daitya in battle,
this dart that is incapable of being baffled, hurled by my hand,
destroyeth enemies by hundreds, and cometh back to my hand after
achieving its purpose. In your hand, however, this dart, O son of Suta,
will slay only one powerful enemy of thine. And having achieved that
feat, it will, roaring and blazing, return to me!' Thereat Karna said, 'I
desire to slay in fierce fight even one enemy of mine, who roareth
fiercely and is hot as fire, and of whom I am in fear!' At this, Indra
said, 'Thou shall slay such a roaring and powerful foe in battle. But
that one whom you seekest to slay, is protected by an illustrious
personage. Even He whom persons versed in the Vedas call 'the invincible
Boar,' and 'the incomprehensible Narayana,' even that Krishna himself, is
protecting him!' Thereupon Karna replied, 'Even if this be so, do thou, O
illustrious one give me the weapon that will destroy only one powerful
foe! I shall, on my part, bestow on you my mail and ear-rings, cutting
them off my person. Do thou, however, grant that my body, thus wounded,
may not be unsightly!' Hearing this, Indra said, 'As thou, O Karna, art
bent upon observing the truth, your person shall not be unsightly, or
shall any scar remain on it. And, O you best of those that are graced
with speech, O Karna, you shall be possessed of complexion and energy of
thy father him self. And if, maddened by wrath, you hurlest this dart,
while there are still other weapons with thee, and when your life also is
not in imminent peril, it will fall even on thyself.' Karna answered, 'As
thou directest me, O Sakra, I shall hurl this Vasavi dart only when I am
in imminent peril! Truly I tell you this!'"
Vaisampayana continued, "Thereupon, O king, taking the blazing dart,
Karna began to peel off his natural mail. And beholding Karna cutting his
own body, the entire host of celestials and men and Danavas set up a
leonine roar. And Karna betrayed no contortions of face while peeling his
mail. And beholding that hero among men thus cutting his body with an
weapon, smiling ever and anon, celestial kettle-drums began to be played
upon and celestial flowers began to be showered on him. And Karna cutting
off the excellent mail from his person, gave it to Vasava, still
dripping. And cutting off his ear-rings also from off his ears, he made
them over to Indra. And it is for this fact that he came to be called
Karna. And Sakra, having thus beguiled Karna that made him famous in the
world, thought with a smile that the business of the sons of Pandu had
already been completed. And having done all this, he ascended to heaven.
And hearing that Karna had been beguiled, all the sons of Dhritarashtra
became distressed and shorn of pride. And the sons of Pritha, on the
other hand, learning that such plight had befallen the son of the
charioteer, were filled with joy."
Janamejaya said, "When were those heroes, the sons of Pandu, at that
time? And from whom did they hear this welcome news? And what also did
they do, when the twelfth year of their exile passed away? Do thou, O
illustrious one, tell me all this!"
Vaisampayana said, "Having defeated the chief of the Saindhavas, and
rescued Krishna, and having outlived the entire term of their painful
exile in the woods, and having listened to the ancient stories about gods
and Rishis recited by Markandeya, those heroes among men returned from
their asylum in Kamyaka to the sacred Dwaitavana, with all their cars,
and followers, and accompanied by their charioteers, their kine, and the
citizens who had followed them."
--------------------END OF PARVA 3 : UPA-PARVA 308 ---------------------
Parva 03 307
SECTION CCCVII
Vaisampayana said, "And it came to pass that at this time a Suta named
Adhiratha, who was a friend of Dhritarashtra, came to the river Ganga,
accompanied by his wife. And, O king, his wife named Radha was
unparalleled on earth for beauty. And although that highly blessed dame
had made great endeavours to obtain a son, yet she had failed, O
represser of foes, to obtain one. And on coming to the river Ganga, she
beheld a box drifting along the current. And containing articles capable
of protecting from dangers and decked with unguents, that box was brought
before her by the waves of the Janhavi. And attracted by curiosity, the
lady caused it to be seized. And she then related all unto Adhiratha of
the charioteer caste. And hearing this Adhiratha took away the box from
the water-side, and opened it by means of instruments. And then he beheld
a boy resembling the morning Sun. And the infant was furnished with
golden mail, and looked exceedingly beautiful with a face decked in
ear-rings. And thereupon the charioteer, together with his wife, was
struck with such astonishment that their eyes expanded in wonder. And
taking the infant on his lap, Adhiratha said unto his wife, 'Ever since I
was born, O timid lady, I had never seen such a wonder. This child that
hath come to us must be of celestial birth. Surely, sonless as I am, it
is the gods that have sent him unto me!' Saying this, O lord of earth, he
gave the infant to Radha. And thereat, Radha adopted, according to the
ordinance, that child of celestial form and divine origin, and possessed
of the splendour of the filaments of the lotus and furnished with
excellent grace. And duly reared by her, that child endued with great
prowess began to grow up. And after Karna's adoption, Adhiratha had other
sons begotten by himself. And seeing the child furnished with bright mail
and golden ear-rings, the twice-born ones named him Vasusena. And thus
did that child endued with great splendour and immeasurable prowess
became the son of the charioteer, and came to be known as Vasusena and
Vrisha. And Pritha learnt through spies that her own son clad in
celestial mail was growing up amongst the Angas as the eldest son of a
charioteer (Adhiratha). And seeing that in process of time his son had
grown up, Adhiratha sent him to the city named after the elephant. And
there Karna put up with Drona, for the purpose of learning arms. And that
powerful youth contracted a friendship with Duryodhana. And having
acquired all the four kinds of weapons from Drona, Kripa, and Rama, he
became famous in the world as a mighty bowman. And after having
contracted a friendship with Dhritarashtra's son, he became intent on
injuring the sons of Pritha. And he was always desirous of fighting with
the high-souled Falguna. And, O king, ever since they first saw each
other, Karna always used to challenge Arjuna, and Arjuna, on his part,
used to challenge him. This, O foremost of kings, was without doubt, the
secret known to the Sun, viz., begot by himself on Kunti, Karna was being
reared in the race of the Sutas. And beholding him decked with his
ear-rings and mail, Yudhishthira thought him to be unslayable in fight,
and was exceedingly pained at it. And when, O foremost of monarchs, Karna
after rising from the water, used at mid-day to worship the effulgent
Surya with joined hands, the Brahmanas used to solicit him for wealth.
And at that time there was nothing that he would not give away to the
twice-born ones. And Indra, assuming the guise of a Brahmana, appeared
before him (at such a time) and said, 'Give me!' And thereupon Radha's
son replied unto him, 'Thou are welcome!'"
--------------------END OF PARVA 3 : UPA-PARVA 307 ---------------------
Vaisampayana said, "And it came to pass that at this time a Suta named
Adhiratha, who was a friend of Dhritarashtra, came to the river Ganga,
accompanied by his wife. And, O king, his wife named Radha was
unparalleled on earth for beauty. And although that highly blessed dame
had made great endeavours to obtain a son, yet she had failed, O
represser of foes, to obtain one. And on coming to the river Ganga, she
beheld a box drifting along the current. And containing articles capable
of protecting from dangers and decked with unguents, that box was brought
before her by the waves of the Janhavi. And attracted by curiosity, the
lady caused it to be seized. And she then related all unto Adhiratha of
the charioteer caste. And hearing this Adhiratha took away the box from
the water-side, and opened it by means of instruments. And then he beheld
a boy resembling the morning Sun. And the infant was furnished with
golden mail, and looked exceedingly beautiful with a face decked in
ear-rings. And thereupon the charioteer, together with his wife, was
struck with such astonishment that their eyes expanded in wonder. And
taking the infant on his lap, Adhiratha said unto his wife, 'Ever since I
was born, O timid lady, I had never seen such a wonder. This child that
hath come to us must be of celestial birth. Surely, sonless as I am, it
is the gods that have sent him unto me!' Saying this, O lord of earth, he
gave the infant to Radha. And thereat, Radha adopted, according to the
ordinance, that child of celestial form and divine origin, and possessed
of the splendour of the filaments of the lotus and furnished with
excellent grace. And duly reared by her, that child endued with great
prowess began to grow up. And after Karna's adoption, Adhiratha had other
sons begotten by himself. And seeing the child furnished with bright mail
and golden ear-rings, the twice-born ones named him Vasusena. And thus
did that child endued with great splendour and immeasurable prowess
became the son of the charioteer, and came to be known as Vasusena and
Vrisha. And Pritha learnt through spies that her own son clad in
celestial mail was growing up amongst the Angas as the eldest son of a
charioteer (Adhiratha). And seeing that in process of time his son had
grown up, Adhiratha sent him to the city named after the elephant. And
there Karna put up with Drona, for the purpose of learning arms. And that
powerful youth contracted a friendship with Duryodhana. And having
acquired all the four kinds of weapons from Drona, Kripa, and Rama, he
became famous in the world as a mighty bowman. And after having
contracted a friendship with Dhritarashtra's son, he became intent on
injuring the sons of Pritha. And he was always desirous of fighting with
the high-souled Falguna. And, O king, ever since they first saw each
other, Karna always used to challenge Arjuna, and Arjuna, on his part,
used to challenge him. This, O foremost of kings, was without doubt, the
secret known to the Sun, viz., begot by himself on Kunti, Karna was being
reared in the race of the Sutas. And beholding him decked with his
ear-rings and mail, Yudhishthira thought him to be unslayable in fight,
and was exceedingly pained at it. And when, O foremost of monarchs, Karna
after rising from the water, used at mid-day to worship the effulgent
Surya with joined hands, the Brahmanas used to solicit him for wealth.
And at that time there was nothing that he would not give away to the
twice-born ones. And Indra, assuming the guise of a Brahmana, appeared
before him (at such a time) and said, 'Give me!' And thereupon Radha's
son replied unto him, 'Thou are welcome!'"
--------------------END OF PARVA 3 : UPA-PARVA 307 ---------------------
Parva 03 306
SECTION CCCVI
Vaisampayana said, "It was, O lord of earth, on the first day of the
lighted fortnight during the tenth month of the year that Pritha
conceived a son like the lord himself of the stars in the firmament. And
that damsel of excellent hips from fear of her friends, concealed her
conception, so that no one knew her condition. And as the damsel lived
entirely in the apartments assigned to the maidens and carefully
concealed her condition, no one except her nurse knew the truth. And in
due time that beauteous maiden, by the grace of deity, brought forth a
son resembling a very god. And even like his father, the child was
equipped in a coat of mail, and decked with brilliant ear-rings. And he
was possessed of leonine eyes and shoulders like those of a bull. And no
sooner was the beauteous girl delivered of a child, then she consulted
with her nurse and placed the infant in a commodious and smooth box made
of wicker work and spread over with soft sheets and furnished with a
costly pillow. And its surface was laid over with wax, and it was encased
in a rich cover. And with tears in her eyes, she carried the infant to
the river Aswa, and consigned the basket to its waters. And although she
knew it to be improper for an unmarried girl to bear offspring, yet from
parental affection, O foremost of kings, she wept piteously. Do thou
listen to the words Kunti weepingly uttered, while consigning the box to
the waters of the river Aswa, 'O child, may good betide you at the hands
of all that inhabit the land, the water, the sky, and the celestial
regions. May all your paths be auspicious! May no one obstruct your way!
And, O son, may all that come across you have their hearts divested of
hostility towards thee: And may that lord of waters, Varuna. protect thee
in water! And may the deity that rangeth the skies completely protect
thee in the sky. And may, O son, that best of those that impart heat,
viz., Surya, your father, and from whom I have obtained you as ordained
by Destiny, protect you everywhere! And may the Adityas and the Vasus,
the Rudras and the Sadhyas, the Viswadevas and the Maruts, and the
cardinal points with the great Indra and the regents presiding over them,
and, indeed, all the celestials, protect you in every place! Even in
foreign lands I shall be able to recognise you by this mail of thine!
Surely, your sire, O son, the divine Surya possessed of the wealth of
splendour, is blessed, for he will with his celestial sight behold thee
going down the current! Blessed also is that lady who will, O you that
are begotten by a god, take you for her son, and who will give you suck
when you are thirsty! And what a lucky dream hath been dreamt by her
that will adopt you for her son, you that is endued with solar
splendour, and furnished with celestial mail, and adorned with celestial
ear-rings, you that hast expansive eyes resembling lotuses, a complexion
bright as burnished copper or lotus leaves, a fair forehead, and hair
ending in beautiful curls! O son, she that will behold you crawl on the
ground, begrimed with dust, and sweetly uttering inarticulate words, is
surely blessed! And she also, O son, that will behold you arrive at thy
youthful prime like maned lion born in Himalayan forests, is surely
blessed!'"
"O king, having thus bewailed long and piteously, Pritha laid the basket
on the waters of the river Aswa. And the lotus-eyed damsel, afflicted
with grief on account of her son and weeping bitterly, with her nurse
cast the basket at dead of night, and though desirous of beholding her
son often and again, returned, O monarch, to the palate, fearing lest her
father should come to know of what had happened. Meanwhile, the basket
floated from the river Aswa to the river Charmanwati, and from the
Charmanwati it passed to the Yamuna, and so on to the Ganga. And carried
by the waves of the Ganga, the child contained in the basket came to the
city of Champa ruled by a person of the Suta tribe. Indeed, the excellent
coat of mail and those ear-rings made of Amrita that were born with his
body, as also the ordinance of Destiny, kept the child alive."
--------------------END OF PARVA 3 : UPA-PARVA 306 ---------------------
Vaisampayana said, "It was, O lord of earth, on the first day of the
lighted fortnight during the tenth month of the year that Pritha
conceived a son like the lord himself of the stars in the firmament. And
that damsel of excellent hips from fear of her friends, concealed her
conception, so that no one knew her condition. And as the damsel lived
entirely in the apartments assigned to the maidens and carefully
concealed her condition, no one except her nurse knew the truth. And in
due time that beauteous maiden, by the grace of deity, brought forth a
son resembling a very god. And even like his father, the child was
equipped in a coat of mail, and decked with brilliant ear-rings. And he
was possessed of leonine eyes and shoulders like those of a bull. And no
sooner was the beauteous girl delivered of a child, then she consulted
with her nurse and placed the infant in a commodious and smooth box made
of wicker work and spread over with soft sheets and furnished with a
costly pillow. And its surface was laid over with wax, and it was encased
in a rich cover. And with tears in her eyes, she carried the infant to
the river Aswa, and consigned the basket to its waters. And although she
knew it to be improper for an unmarried girl to bear offspring, yet from
parental affection, O foremost of kings, she wept piteously. Do thou
listen to the words Kunti weepingly uttered, while consigning the box to
the waters of the river Aswa, 'O child, may good betide you at the hands
of all that inhabit the land, the water, the sky, and the celestial
regions. May all your paths be auspicious! May no one obstruct your way!
And, O son, may all that come across you have their hearts divested of
hostility towards thee: And may that lord of waters, Varuna. protect thee
in water! And may the deity that rangeth the skies completely protect
thee in the sky. And may, O son, that best of those that impart heat,
viz., Surya, your father, and from whom I have obtained you as ordained
by Destiny, protect you everywhere! And may the Adityas and the Vasus,
the Rudras and the Sadhyas, the Viswadevas and the Maruts, and the
cardinal points with the great Indra and the regents presiding over them,
and, indeed, all the celestials, protect you in every place! Even in
foreign lands I shall be able to recognise you by this mail of thine!
Surely, your sire, O son, the divine Surya possessed of the wealth of
splendour, is blessed, for he will with his celestial sight behold thee
going down the current! Blessed also is that lady who will, O you that
are begotten by a god, take you for her son, and who will give you suck
when you are thirsty! And what a lucky dream hath been dreamt by her
that will adopt you for her son, you that is endued with solar
splendour, and furnished with celestial mail, and adorned with celestial
ear-rings, you that hast expansive eyes resembling lotuses, a complexion
bright as burnished copper or lotus leaves, a fair forehead, and hair
ending in beautiful curls! O son, she that will behold you crawl on the
ground, begrimed with dust, and sweetly uttering inarticulate words, is
surely blessed! And she also, O son, that will behold you arrive at thy
youthful prime like maned lion born in Himalayan forests, is surely
blessed!'"
"O king, having thus bewailed long and piteously, Pritha laid the basket
on the waters of the river Aswa. And the lotus-eyed damsel, afflicted
with grief on account of her son and weeping bitterly, with her nurse
cast the basket at dead of night, and though desirous of beholding her
son often and again, returned, O monarch, to the palate, fearing lest her
father should come to know of what had happened. Meanwhile, the basket
floated from the river Aswa to the river Charmanwati, and from the
Charmanwati it passed to the Yamuna, and so on to the Ganga. And carried
by the waves of the Ganga, the child contained in the basket came to the
city of Champa ruled by a person of the Suta tribe. Indeed, the excellent
coat of mail and those ear-rings made of Amrita that were born with his
body, as also the ordinance of Destiny, kept the child alive."
--------------------END OF PARVA 3 : UPA-PARVA 306 ---------------------
Parva 03 305
SECTION CCCV
Vaisampayana said, "Although that noble girl addressed him in various
sweet words, yet she was unable to dissuade that deity of a thousand
rays. And when she failed to dissuade the dispeller of darkness, at last
from fear of a curse, she reflected, O king, for a long time!--'How may
my innocent father, and that Brahmana also, escape the angry Surya's
curse for my sake? Although energy and asceticism are capable of
destroying sins, yet even honest persons, if they be of unripe age,
should not foolishly court them. By foolishly acting in that way I have
today been placed in a frightful situation. Indeed, I have been placed
entirely within the grasp of this deity. Ye how can I do what is sinful
by taking it on myself to surrender my person to him?'
Vaisampayana continued, afflicted with fear of a curse, and thinking much
within herself, an utter stupefaction of the senses came upon her. And
she was so confounded that she could not settle what to do. Afraid, on
the one hand, O king, of the reproach of friends if she obeyed the deity,
and, on the other, of his curse if she disobeyed him, the damsel at last,
O foremost of kings, said these words unto that god, in accents tremulous
with bashfulness, 'O god, as my father and mother and friends are still
living, this violation of duty on my part should not take place. If; O
god, I commit this unlawful act with thee, the reputation of this race
shall be sacrificed in this world on my account. If thou, however, O thou
foremost of those that impart heat, deem this to be a meritorious act, I
shall then fulfil your desire even though my relatives may not have
bestowed me on thee! May I remain chaste after having surrendered my
person to thee! Surely, the virtue, the reputation, the fame, and the
life of every creature are established in thee!' Hearing these words of
hers, Surya replied, 'O you of sweet smiles, neither your father, nor thy
mother, nor any other superior of thine, is competent to give you away!
May good betide thee, O beauteous damsel! Do you listen to my words! It
is because a virgin desireth the company of every one, that she hath
received the appellation of Kanya, from the root kama meaning to desire.
Therefore, O you of excellent hips and the fairest complexion, a virgin
is, by nature, free in this world. Thou shalt not, O lady, by any means,
be guilty of any sin by complying with my request. And how can I, who am
desirous of the welfare of all creatures, commit an unrighteous act? That
all men and women should be bound by no restraints, is the law of nature.
The opposite condition is the perversion of the natural state. Thou shalt
remain a virgin after having gratified me. And your son shall also be
mighty-armed and illustrious.' Thereupon Kunti said, 'If, O dispeller of
darkness, I obtain a son from thee, may he be furnished with a coat of
mail and ear-rings, and may he be mighty-armed and endued with great
strength!' Hearing these words of hers, Surya answered, 'O gentle maiden,
thy son shall be mighty-armed and decked with ear-rings and a celestial
coat of mail. And both his ear-rings and coat of mail will be made of
Amrita, and his coat will also be invulnerable.' Kunti then said, 'If the
excellent mail and ear-rings of the son you wilt beget on me, be,
indeed, made of Amrita, then, O god, O worshipful deity, let your purpose
be fulfilled! May he be powerful, strong, energetic, and handsome, even
like thee, and may he also be endued with virtue!' Surya then said, 'O
princess, O excellent damsel, these ear-rings had been given to me by
Aditi. O timid lady, I will bestow them, as also this excellent mail, on
thy son!' Kunti then said, 'Very well, O worshipful one! If my son, O
lord of light, become so, I will, as you sayest, gratify thee!'"
Vaisampayana continued, "Hearing these words of hers Surya said, 'So be
it!' And that ranger of the skies, that enemy of Swarbhanu, with soul
absorbed in Yoga, entered into Kunti, and touched her on the navel. At
this, that damsel, on account of Surya's energy, became stupefied. And
that reverend lady then fell down on her bed, deprived of her senses.
Surya then addressed her, saying, 'I will now depart, O you of graceful
hips! Thou shalt bring forth a son who will become the foremost of all
wielders of weapons. At the same time you shalt remain a virgin.'"
Vaisampayana continued, "Then, O foremost of kings, as the highly
effulgent Surya was about to depart, that girl bashfully said unto him,
'So be it!' And it was thus that the daughter of king Kuntibhoja,
importuned by Surya, had after soliciting a son from him, fallen down
stupefied on that excellent bed, like a broken creeper. And it was thus
that deity of fierce rays, stupefying her, entered into her by virtue of
Yoga power, and placed his own self within her womb. The deity, however,
did not sully her by deflowering her in the flesh. And after Surya had
gone away, that girl regained her consciousness."
--------------------END OF PARVA 3 : UPA-PARVA 305 ---------------------
Vaisampayana said, "Although that noble girl addressed him in various
sweet words, yet she was unable to dissuade that deity of a thousand
rays. And when she failed to dissuade the dispeller of darkness, at last
from fear of a curse, she reflected, O king, for a long time!--'How may
my innocent father, and that Brahmana also, escape the angry Surya's
curse for my sake? Although energy and asceticism are capable of
destroying sins, yet even honest persons, if they be of unripe age,
should not foolishly court them. By foolishly acting in that way I have
today been placed in a frightful situation. Indeed, I have been placed
entirely within the grasp of this deity. Ye how can I do what is sinful
by taking it on myself to surrender my person to him?'
Vaisampayana continued, afflicted with fear of a curse, and thinking much
within herself, an utter stupefaction of the senses came upon her. And
she was so confounded that she could not settle what to do. Afraid, on
the one hand, O king, of the reproach of friends if she obeyed the deity,
and, on the other, of his curse if she disobeyed him, the damsel at last,
O foremost of kings, said these words unto that god, in accents tremulous
with bashfulness, 'O god, as my father and mother and friends are still
living, this violation of duty on my part should not take place. If; O
god, I commit this unlawful act with thee, the reputation of this race
shall be sacrificed in this world on my account. If thou, however, O thou
foremost of those that impart heat, deem this to be a meritorious act, I
shall then fulfil your desire even though my relatives may not have
bestowed me on thee! May I remain chaste after having surrendered my
person to thee! Surely, the virtue, the reputation, the fame, and the
life of every creature are established in thee!' Hearing these words of
hers, Surya replied, 'O you of sweet smiles, neither your father, nor thy
mother, nor any other superior of thine, is competent to give you away!
May good betide thee, O beauteous damsel! Do you listen to my words! It
is because a virgin desireth the company of every one, that she hath
received the appellation of Kanya, from the root kama meaning to desire.
Therefore, O you of excellent hips and the fairest complexion, a virgin
is, by nature, free in this world. Thou shalt not, O lady, by any means,
be guilty of any sin by complying with my request. And how can I, who am
desirous of the welfare of all creatures, commit an unrighteous act? That
all men and women should be bound by no restraints, is the law of nature.
The opposite condition is the perversion of the natural state. Thou shalt
remain a virgin after having gratified me. And your son shall also be
mighty-armed and illustrious.' Thereupon Kunti said, 'If, O dispeller of
darkness, I obtain a son from thee, may he be furnished with a coat of
mail and ear-rings, and may he be mighty-armed and endued with great
strength!' Hearing these words of hers, Surya answered, 'O gentle maiden,
thy son shall be mighty-armed and decked with ear-rings and a celestial
coat of mail. And both his ear-rings and coat of mail will be made of
Amrita, and his coat will also be invulnerable.' Kunti then said, 'If the
excellent mail and ear-rings of the son you wilt beget on me, be,
indeed, made of Amrita, then, O god, O worshipful deity, let your purpose
be fulfilled! May he be powerful, strong, energetic, and handsome, even
like thee, and may he also be endued with virtue!' Surya then said, 'O
princess, O excellent damsel, these ear-rings had been given to me by
Aditi. O timid lady, I will bestow them, as also this excellent mail, on
thy son!' Kunti then said, 'Very well, O worshipful one! If my son, O
lord of light, become so, I will, as you sayest, gratify thee!'"
Vaisampayana continued, "Hearing these words of hers Surya said, 'So be
it!' And that ranger of the skies, that enemy of Swarbhanu, with soul
absorbed in Yoga, entered into Kunti, and touched her on the navel. At
this, that damsel, on account of Surya's energy, became stupefied. And
that reverend lady then fell down on her bed, deprived of her senses.
Surya then addressed her, saying, 'I will now depart, O you of graceful
hips! Thou shalt bring forth a son who will become the foremost of all
wielders of weapons. At the same time you shalt remain a virgin.'"
Vaisampayana continued, "Then, O foremost of kings, as the highly
effulgent Surya was about to depart, that girl bashfully said unto him,
'So be it!' And it was thus that the daughter of king Kuntibhoja,
importuned by Surya, had after soliciting a son from him, fallen down
stupefied on that excellent bed, like a broken creeper. And it was thus
that deity of fierce rays, stupefying her, entered into her by virtue of
Yoga power, and placed his own self within her womb. The deity, however,
did not sully her by deflowering her in the flesh. And after Surya had
gone away, that girl regained her consciousness."
--------------------END OF PARVA 3 : UPA-PARVA 305 ---------------------
Parva 03 304
SECTION CCCIV
Vaisampayana said, "When that foremost of Brahmanas had gone away on some
other errand, the maiden began to ponder over the virtue of those
mantras. And she said to herself, 'Of what nature are those mantras that
have been bestowed on me by that high-souled one? I shall without delay
test their power'. And as she was thinking in this way, she suddenly
perceived indications of the approach of her season. And her season
having arrived, while she was yet unmarried, she blushed in shame. And it
came to pass that as she was seated in her chamber on a rich bed, she
beheld the solar orb rising in the east. And both the mind and the eyes
of that maiden of excellent waist became rivetted fast upon the solar
orb. And she gazed and gazed on that orb without being satiated with the
beauty of the morning Sun. And she suddenly became gifted with celestial
sight. And then she beheld that god of divine form accoutred in mail and
adorned with ear-rings. And at sight of the god, O lord of men, she
became curious as to the (potency of the) mantras. And thereupon that
maiden resolved to invoke him. And having recourse to Pranayama, she
invoked the Maker of day. And thus invoked by her, O king, the Maker of
day speedily presented himself. And he was of a yellowish hue like honey,
and was possessed of mighty arms, and his neck was marked with lines like
those of a conchshell. And furnished with armlets, and decked with a
diadem, he came smiling, and illumining all the directions. And it was by
Yoga power that he divided himself in twain, one of which continued to
give heat, and the other appeared before Kunti. And he addressed Kunti in
words that were exceedingly sweet, saying, 'O gentle maiden, over-powered
by the mantras, I come hither obedient to thee. Subject as I am to thy
power, what shall I do, O queen? Tell me, for I shall do whatever thou
mayst command? Hearing these words of the deity, Kunti said, 'O
worshipful one, go you back to the place you hast come from! I invoked
thee from curiosity alone. Pardon me, O worshipful one!' Surya then said,
'O damsel of slender waist, I will, even as you hast said, return to the
place I have come from! Having called a celestial, it is not, however,
proper to send him away in vain. Thy intention, O blessed one, it is to
have from Surya a son furnished with a coat of mail and ear-rings, and
who in point of prowess would be beyond compare in this world! Do thou,
therefore, O damsel of elephantine gait, surrender your person to me! Thou
shall then have, O lady, a son after your wish! O gentle girl, O you of
sweet smiles, I will go back after having known thee! If you do not
gratify me to-day by obeying my word, I shall in anger curse thee, thy
father and that Brahmana also. For your fault, I will surely consume them
all, and I shall inflict condign punishment on that foolish father of
thine that knoweth not this transgression of yours and on that Brahmana
who hath bestowed the mantras on you without knowing your disposition and
character! Yonder are all the celestials in heaven, with Purandara at
their head, who are looking at me with derisive smiles at my being
deceived by thee, O lady! Look at those celestials, for you are now
possessed of celestial sight! Before this I have endued you with
celestial vision, in consequence of which you couldst see me!'"
Vaisampayana continued, "Thereupon the princess beheld the celestials
standing in the firmament, each in his proper sphere[107], even as she
saw before her that highly resplendent deity furnished with rays, viz.,
Surya himself. And beholding them all, the girl became frightened and her
face was suffused with blushes of shame. And then she addressed Surya,
saying, 'O lord of rays, go you back to your own region. On account of my
maidenhood, this outrage of yours is fraught with woe to me! It is only
one's father, mother, and other superiors, that are capable of giving
away their daughter's body. Virtue I shall never sacrifice, seeing that
in this world the keeping of their persons inviolate is deemed as the
highest duty of women, and is held in high regard! O you possessed of
wealth of splendour, it is only to test the power of my mantras that I
have, from mere childishness, summoned thee. Considering that this hath
been done by a girl of tender years, it behoveth thee, O lord, to forgive
her!' Then Surya said, 'It is because I consider you a girl that, O
Kunti, I am speaking to you so mildly. To one that is not so I would not
concede this. Do thou, O Kunti, surrender thyself! Thou shalt surely
attain happiness thereby. Since, O timid maiden, you hast invoked me
with mantras, it is not proper for me to go away without any purpose
being attained, for, if I do so I shall then. O you of faultless limbs,
be the object of laughter in the world, and, O beauteous damsel, a
bye-word with all the celestials. Do thou, therefore, yield to me! By
that you shalt obtain a son even like myself, and you shalt also be
much praised in all the world.'"
--------------------END OF PARVA 3 : UPA-PARVA 304 ---------------------
Vaisampayana said, "When that foremost of Brahmanas had gone away on some
other errand, the maiden began to ponder over the virtue of those
mantras. And she said to herself, 'Of what nature are those mantras that
have been bestowed on me by that high-souled one? I shall without delay
test their power'. And as she was thinking in this way, she suddenly
perceived indications of the approach of her season. And her season
having arrived, while she was yet unmarried, she blushed in shame. And it
came to pass that as she was seated in her chamber on a rich bed, she
beheld the solar orb rising in the east. And both the mind and the eyes
of that maiden of excellent waist became rivetted fast upon the solar
orb. And she gazed and gazed on that orb without being satiated with the
beauty of the morning Sun. And she suddenly became gifted with celestial
sight. And then she beheld that god of divine form accoutred in mail and
adorned with ear-rings. And at sight of the god, O lord of men, she
became curious as to the (potency of the) mantras. And thereupon that
maiden resolved to invoke him. And having recourse to Pranayama, she
invoked the Maker of day. And thus invoked by her, O king, the Maker of
day speedily presented himself. And he was of a yellowish hue like honey,
and was possessed of mighty arms, and his neck was marked with lines like
those of a conchshell. And furnished with armlets, and decked with a
diadem, he came smiling, and illumining all the directions. And it was by
Yoga power that he divided himself in twain, one of which continued to
give heat, and the other appeared before Kunti. And he addressed Kunti in
words that were exceedingly sweet, saying, 'O gentle maiden, over-powered
by the mantras, I come hither obedient to thee. Subject as I am to thy
power, what shall I do, O queen? Tell me, for I shall do whatever thou
mayst command? Hearing these words of the deity, Kunti said, 'O
worshipful one, go you back to the place you hast come from! I invoked
thee from curiosity alone. Pardon me, O worshipful one!' Surya then said,
'O damsel of slender waist, I will, even as you hast said, return to the
place I have come from! Having called a celestial, it is not, however,
proper to send him away in vain. Thy intention, O blessed one, it is to
have from Surya a son furnished with a coat of mail and ear-rings, and
who in point of prowess would be beyond compare in this world! Do thou,
therefore, O damsel of elephantine gait, surrender your person to me! Thou
shall then have, O lady, a son after your wish! O gentle girl, O you of
sweet smiles, I will go back after having known thee! If you do not
gratify me to-day by obeying my word, I shall in anger curse thee, thy
father and that Brahmana also. For your fault, I will surely consume them
all, and I shall inflict condign punishment on that foolish father of
thine that knoweth not this transgression of yours and on that Brahmana
who hath bestowed the mantras on you without knowing your disposition and
character! Yonder are all the celestials in heaven, with Purandara at
their head, who are looking at me with derisive smiles at my being
deceived by thee, O lady! Look at those celestials, for you are now
possessed of celestial sight! Before this I have endued you with
celestial vision, in consequence of which you couldst see me!'"
Vaisampayana continued, "Thereupon the princess beheld the celestials
standing in the firmament, each in his proper sphere[107], even as she
saw before her that highly resplendent deity furnished with rays, viz.,
Surya himself. And beholding them all, the girl became frightened and her
face was suffused with blushes of shame. And then she addressed Surya,
saying, 'O lord of rays, go you back to your own region. On account of my
maidenhood, this outrage of yours is fraught with woe to me! It is only
one's father, mother, and other superiors, that are capable of giving
away their daughter's body. Virtue I shall never sacrifice, seeing that
in this world the keeping of their persons inviolate is deemed as the
highest duty of women, and is held in high regard! O you possessed of
wealth of splendour, it is only to test the power of my mantras that I
have, from mere childishness, summoned thee. Considering that this hath
been done by a girl of tender years, it behoveth thee, O lord, to forgive
her!' Then Surya said, 'It is because I consider you a girl that, O
Kunti, I am speaking to you so mildly. To one that is not so I would not
concede this. Do thou, O Kunti, surrender thyself! Thou shalt surely
attain happiness thereby. Since, O timid maiden, you hast invoked me
with mantras, it is not proper for me to go away without any purpose
being attained, for, if I do so I shall then. O you of faultless limbs,
be the object of laughter in the world, and, O beauteous damsel, a
bye-word with all the celestials. Do thou, therefore, yield to me! By
that you shalt obtain a son even like myself, and you shalt also be
much praised in all the world.'"
--------------------END OF PARVA 3 : UPA-PARVA 304 ---------------------
Parva 03 303
SECTION CCCIII
Vaisampayana said, "And that maiden of rigid vows. O mighty monarch, by
serving with a pure heart, that Brahmana of rigid vows, succeeded in
gratifying him. And, O foremost of kings, saying, 'I will come back in
the morning,' that best of Brahmanas sometimes came in the evening or in
night. Him, however, the maiden worshipped at all hours with sumptuous
food and drink and bed. And as day after day passed away, her attentions
to him, in respect of food and seat and bed, increased instead of
undergoing any diminution. And, O king, even when the Brahmana reproved
her, finding fault with any of her arrangements, or addressed her in
harsh words, Pritha did not do anything that was disagreeable to him. And
on many occasions the Brahmana came back after the appointed hour had
long passed away. And on many occasions (such as the depth of night) when
food was hard to procure, he said, 'Give me food!' But on all those
occasions saying, 'All is ready,'--Pritha held before him the fare. And
even like a disciple, daughter, or a sister, that blameless gem of a girl
with a devoted heart, O king, gratified that foremost of Brahmanas. And
that best of Brahmanas became well-pleased with her conduct and
ministrations. And he received those attentions of hers, valuing them
rightly. And, O Bharata, her father asked her every morning and evening
saying, "O daughter, is the Brahmana satisfied with your ministrations?
And that illustrious maiden used to reply, 'Exceedingly well!' And
thereupon, the high-souled Kuntibhoja experienced the greatest delight.
And when after a full year that best of ascetics was unable to find any
fault whatever in Pritha, who was engaged in ministering unto him,
well-pleased he said unto her, 'O gentle maid, I have been well-pleased
with your attentions, O beautiful girl! Do thou, O blessed girl, ask even
for such boons as are difficult of being obtained by men in this world,
and obtaining which, you mayst surpass in fame all the women in this
world'. At these words of his, Kunti said, 'Everything hath already been
done in my behalf since thou, O chief of those that are versed in the
Vedas, and my father also, have been pleased with me! As regards the
boons, I consider them as already obtained by me, O Brahmana!' The
Brahmana thereupon said, 'If, O gentle maid, you dost not, O you of
sweet smiles, wish to obtain boons from me, do you then take this mantra
from me for invoking the celestials! Any one amongst the celestials whom
thou mayst invoke by uttering this mantra, will appear before you and be
under your power. Willing or not, by virtue of this mantra, that deity in
gentle guise, and assuming the obedient attitude of slave, will become
subject to your power!'"
Vaisampayana continued, "Thus addressed, that faultless maiden could-not,
O king, from fear of a curse, refuse tor the second time compliance with
the wishes of that best of the twice-born ones. Then, O king, that
Brahmana imparted unto that girl of faultless limbs those mantras which
are recited in the beginning of the Atharvan Veda. And, O king, having
imparted unto her those mantras, he said unto Kuntibhoja. 'I have, O
monarch, dwelt happily in your house, always worshipped with due regard
and gratified by your daughter. I shall now depart.' And saying this, he
vanished there and then. And beholding that Brahmana vanish there and
then, the king was struck with amazement. And the monarch then treated
his daughter Pritha with proper regard."
--------------------END OF PARVA 3 : UPA-PARVA 303 ---------------------
Vaisampayana said, "And that maiden of rigid vows. O mighty monarch, by
serving with a pure heart, that Brahmana of rigid vows, succeeded in
gratifying him. And, O foremost of kings, saying, 'I will come back in
the morning,' that best of Brahmanas sometimes came in the evening or in
night. Him, however, the maiden worshipped at all hours with sumptuous
food and drink and bed. And as day after day passed away, her attentions
to him, in respect of food and seat and bed, increased instead of
undergoing any diminution. And, O king, even when the Brahmana reproved
her, finding fault with any of her arrangements, or addressed her in
harsh words, Pritha did not do anything that was disagreeable to him. And
on many occasions the Brahmana came back after the appointed hour had
long passed away. And on many occasions (such as the depth of night) when
food was hard to procure, he said, 'Give me food!' But on all those
occasions saying, 'All is ready,'--Pritha held before him the fare. And
even like a disciple, daughter, or a sister, that blameless gem of a girl
with a devoted heart, O king, gratified that foremost of Brahmanas. And
that best of Brahmanas became well-pleased with her conduct and
ministrations. And he received those attentions of hers, valuing them
rightly. And, O Bharata, her father asked her every morning and evening
saying, "O daughter, is the Brahmana satisfied with your ministrations?
And that illustrious maiden used to reply, 'Exceedingly well!' And
thereupon, the high-souled Kuntibhoja experienced the greatest delight.
And when after a full year that best of ascetics was unable to find any
fault whatever in Pritha, who was engaged in ministering unto him,
well-pleased he said unto her, 'O gentle maid, I have been well-pleased
with your attentions, O beautiful girl! Do thou, O blessed girl, ask even
for such boons as are difficult of being obtained by men in this world,
and obtaining which, you mayst surpass in fame all the women in this
world'. At these words of his, Kunti said, 'Everything hath already been
done in my behalf since thou, O chief of those that are versed in the
Vedas, and my father also, have been pleased with me! As regards the
boons, I consider them as already obtained by me, O Brahmana!' The
Brahmana thereupon said, 'If, O gentle maid, you dost not, O you of
sweet smiles, wish to obtain boons from me, do you then take this mantra
from me for invoking the celestials! Any one amongst the celestials whom
thou mayst invoke by uttering this mantra, will appear before you and be
under your power. Willing or not, by virtue of this mantra, that deity in
gentle guise, and assuming the obedient attitude of slave, will become
subject to your power!'"
Vaisampayana continued, "Thus addressed, that faultless maiden could-not,
O king, from fear of a curse, refuse tor the second time compliance with
the wishes of that best of the twice-born ones. Then, O king, that
Brahmana imparted unto that girl of faultless limbs those mantras which
are recited in the beginning of the Atharvan Veda. And, O king, having
imparted unto her those mantras, he said unto Kuntibhoja. 'I have, O
monarch, dwelt happily in your house, always worshipped with due regard
and gratified by your daughter. I shall now depart.' And saying this, he
vanished there and then. And beholding that Brahmana vanish there and
then, the king was struck with amazement. And the monarch then treated
his daughter Pritha with proper regard."
--------------------END OF PARVA 3 : UPA-PARVA 303 ---------------------
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