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
