SECTION 6
Janamejaya said, "O holy one, according to what rites should the learned
listen to the Bharata? What are the fruits (acquirable by hearing it)?
What deities are to be worshipped during the several paranas? What should
be the gifts that one should make, O holy one, at every parva or sacred
day (during the continuance of the recitation)? What should be the
qualification of the reciter to be engaged? Tell me all this!
Vaishampayana said, "Hear, O king, what the procedure is, and what the
fruits, O Bharata, are that will spring from ones listening (to a
recitation of the Bharata). Even this, O king of kings, is what thou
askest me. The deities of Heaven, O ruler of Earth, came to this world
for sport. Having achieved their task, they ascended once more to Heaven.
Listen to what I shall tell thee in brief. In the Mahabharata is to be
found the births of Rishis and deities on the Earth. In this treatise,
called Bharata, O foremost one of Bharatas race, are to be seen in one
place the eternal Rudras, the Saddhyas, and the Viswedevas; the Adityas,
the two deities named the Ashvinis, the regents of the World, the great
Rishis, the Guhyakas, the Gandharvas, the Nagas, the Vidyadharas, the
Siddhas, the diverse deities, the Self-born visible in a body, with many
ascetics; the Hills and Mountains, Oceans and Seas and Rivers, the
diverse tribes of Apsaras; the Planets, the Years, the Half-years, and
the Seasons; and the whole universe of mobile and immobile entities, with
all the gods and Asuras.
"Hearing their celebrity, and in consequence of a recitation of their
names and achievements, a man that has committed even terrible sins, will
be cleansed. Having, with a concentrated soul and cleansed body, heard
this history duly, from the beginning, and having reached its end, one
should make Sraddha offerings, O Bharata, unto those (foremost of persons
who have been mentioned in it). Unto the Brahmanas also, O chief of
Bharatas race, should, with due devotion and according to ones power, be
made large gifts and diverse kinds of gems, and kine, and vessels of
white brass for milking kine, and maidens decked with every ornament, and
possessed of every accomplishment suited to enjoyment, as also diverse
kinds of conveyances, beautiful mansions, plots of land, and cloths.
Animals also should be given, such as horses and elephants in rage, and
beds, and covered conveyances borne on the shoulders of men, and
well-decked cars. Whatever objects occur in the house, of the foremost
kind, whatever wealth of great value occurs in it, should be given away
unto Brahmanas. Indeed, one should give away ones own self, wives, and
children.
"One desirous of hearing the Bharata, should hear it without a doubting
heart, with cheerfulness and joy; and as, he proceeds listening to its
recitation, he should according to the extent of his power, make gifts
with great devotion.
"Hear how a person that is devoted to truth and sincerity, that is
self-restrained, pure (in mind), and observant of those acts which lead
to purity of body, that is endued with faith, and that has subjugated
wrath, attains to success (in the matter of a recitation of the Bharata).
He should appoint as reciter one that is pure (of body), that is endued
with good and pious conduct, that should be robed in white, that should
have a complete mastery over his passions, that is cleansed of all
offences, that is conversant with every branch of learning, that is
endued with faith, that is free from malice, that is possessed of
handsome features, that is blessed, self-restrained, truthful, and with
passions under control, and that is beloved of all for the gifts he makes
and the honours of which he is the possessor.
"The reciter, seated at his ease, free from all bodily complaints, and
with rapt attention, should recite the text without too much slowness,
without a labouring voice, without being fast or quick, quietly, with
sufficient energy, without confusing the letters and words together, in a
sweet intonation and with such accent and emphasis as would indicate the
sense giving full utterance to the three and sixty letters of the
alphabet from the eight places of their formation. Bowing unto Narayana,
and to Nara, that foremost of men, as also to the goddess Sarasvati,
should the word Jaya be uttered.
"Listening to the Bharata, O king, when recited, O thou of Bharatas race,
by a reader of this kind, the listener, observant of vows all the while
and cleansed by purificatory rites, acquires valuable fruits. When the
first Parana is reached, the hearer should gratify Brahmanas with
presents of all desirable objects. By doing this, one obtains the fruits
of the Agnishtoma sacrifice. He acquires a large (celestial) car teeming
with diverse orders of Apsaras (that wait upon him). With a glad heart,
and with the deities in his company, he proceeds to Heaven, his heart
rapt (in felicity).
"When the second Parana is reached, the hearer acquires the fruits of the
Atiratra vow. Indeed, he ascends a celestial car made entirely of
precious gems. Wearing celestial garlands and robes, and decked with
celestial unguents and always shedding a celestial fragrance around, he
receives high honours in Heaven.
"When the third Parana is reached, he acquires the fruits of the
Dwadasaha vow. Indeed be resides in Heaven for myriads of years, like a
god.
"At the fourth Parana he acquires the fruits of the Vajapeya sacrifice.
"At the fifth, twice those fruits are his. Ascending a celestial car that
resembles the rising sun or a blazing fire, and with the deities for his
companions, he goes to Heaven and sports in felicity for myriads of years
in the abode of Indra.
"At the sixth Parana, twice, and at the seventh, thrice those fruits
become his. Ascending a celestial car that resembles the summit of the
Kailasa mountains (in beauty), that is equipt with an altar made of
stones of lapis lazuli and other precious gems, that is surrounded by
beautiful objects of diverse kinds, that is decked with gems and corals,
that moves at the will of the rider, and that teems with waiting Apsaras,
he roves through all the regions of felicity, like a second deity of the
Sun.
"At the eight Parana, he acquires the fruits of the Rajasuya sacrifice.
He ascends a car as beautiful as the rising moon, and unto which are
yoked steeds white as the rays of the moon and endued with the speed of
thought. He is served by women of the foremost beauty and whose faces are
more charming than the moon. He hears the music of the garlands that
encircle their waists and the Nupuras encircling their ankles. Sleeping
with his head resting on the laps of women of transcendent beauty, he
awakes greatly refreshed.
"At the ninth Parana, he acquires, O Bharata, the fruits of that foremost
of sacrifices, viz., the Horse-sacrifice. Ascending on a car equipt with
a chamber consisting of a top supported by columns of gold, furnished
with a seat made of stones of lapis lazuli, with windows on all sides
made of pure gold, and teeming with waiting Apsaras and Gandharvas and
other celestials, he blazes forth in splendour. Wearing celestial
garlands and robes, and decked with celestial unguents, he sports in
bliss, with deities for his companions, in Heaven, like a second deity
himself.
"Reaching the tenth Parana and gratifying Brahmanas, he acquires a car
which tinkles with innumerable bells, which is decked with flags and
banners, which is equipt with a seat made of precious gems, which has
many arches made of lapis lazuli, which has a net-work of gold all round,
which has turrets made of corals, which is adorned with Gandharvas and
Apsaras well-skilled in singing, and which is fit for the residence of
the Righteous. Crowned with a diadem of the complexion of fire, decked
with ornaments of gold, his person smeared with celestial sandalpaste,
garnished with celestial wreaths, he roves through all celestial regions,
enjoying all celestial objects of enjoyment, and endued with great
splendour, through the grace of the deities.
"Thus accoutred, he receives high honours in Heaven for many long years.
With Gandharvas in his company, for full 21,000 years, he sports in bliss
with Indra himself in abode of Indra. He roves at pleasure every day
through the diverse regions of the gods, riding on celestial cars and
conveyances, and surrounded by celestial damsels of transcendent beauty.
He is able to go to the abode of the solar deity, of the lunar deity, and
of Siva, O king. Indeed, he succeeds in living in the same region with
Vishnu himself. It is even so, O monarch. There is no doubt in this. A
person listening with faith, becomes even so. My preceptor has said this.
Unto the reciter should be given all such objects as he may wish.
Elephants and steeds and cars and conveyances, especially animals and the
vehicles they draw, a bracelet of gold, a pair of ear-rings, sacred
threads, beautiful robes, and perfumes in especial (should be given). By
worshipping him as a deity one attains to the regions of Vishnu.
"After this I shall declare what should be given away, as each parva is
reached of the Bharata in course of its recitation, unto brahmanas, after
ascertaining their birth, country, truthfulness, and greatness, O chief
of Bharatas race, as also their inclination for piety, and unto
kshatriyas too, O king, after ascertainment of similar particulars.
Causing the Brahmanas to utter benedictions, the business of recitation
should be begun. When a parva is finished, the brahmanas should be
worshipped to the best of ones power. At first, the reciter, clad in good
robes and smeared with perfumed paste, should, O king, be duly fed with
honey and frumenty of the best kind.
"When the Astika-parva is being recited, brahmanas should be entertained
with fruits and roots, and frumenty, and honey and clarified butter, and
rice boiled with raw sugar.
"When the Sabha-parva is being recited, brahmanas should be fed with
habisya along with apupas and pupas and modakas, O king.
"When the Aranyaka-parva is being recited, superior brahmanas should be
fed with fruits and roots.
"When the Arani-parva is reached, water-pots full of water should be
given away. Many superior kinds of delicious food, also rice and fruits
and roots, and food possessed of every agreeable attribute, should be
presented unto the brahmanas.
"During the recitation of the Virata-parva diverse kinds of robes should
be given away; and during that of the Udyoga-parva, O chief of the
Bharatas, the twice-born ones, after being decked with perfumes and
garlands, should be entertained with food possessed of every agreeable
quality.
"During the recitation of the Bhishma-parva, O king of kings, after
giving them excellent cars and conveyances, food should be given that is
pure and well-cooked and possessed of every desirable attribute.
"During the Drona-parva food of very superior kind should be given to
learned brahmanas, as also beds, O monarch, and bows and good swords.
"During the recitation of the Karna-parva, food of the foremost kind,
besides being pure and well-cooked, should be presented unto the
brahmanas by the house-holder with rapt mind.
"During the recitation of the Shalya-parva, O king of kings, food with
confectionery and rice boiled with raw sugar, as also cakes of wheat and
soothing and nutritive viands and drinks should be presented.
"During the recitation of the Gada-parva, brahmanas should be entertained
with food mixed with mudga.
"During the recitation of the Stri-parva, foremost of brahmanas should be
entertained with gems and precious stones; and during the recitation of
the Aishika-parva, rice boiled in ghee should first be given, and then
food pure and well-cooked, and possessed of every desirable quality,
should be presented.
"During the recitation of the Shanti-parva, the brahmanas should be fed
with havisya.
"When the Asvamedhika-parva is reached, food possessed of every agreeable
quality should be given; and when the Asramvasika is reached, brahmanas
should be entertained with havisya.
"When the Mausala is reached, scents and garlands possessed of agreeable
qualities should be given away.
"During the Mahaprasthanika, similar presents should be made, possessed
of every quality of an agreeable kind.
"When the Svarga-parva is reached, the brahmanas should be fed with
havisya.
"Upon the conclusion of the Harivansa, a 1,000 brahmanas should be fed.
Unto each of them should be presented a cow accompanied with a piece of
gold. Half of this should be presented to each poor man, O king.
"Upon the conclusion of all the Parvas, the house-holder of wisdom should
give unto the reciter a copy of the Mahabharata with a piece of gold.
When the Harivansa Parva is being recited, Brahmanas should be fed with
frumenty at each successive Parana, O king. Having finished all the
Parvas, one versed in the scriptures, robing himself in white, wearing
garlands, decked with ornaments, and properly purified, should place a
copy of the Mahabharata on an auspicious spot and cover it with a piece
of silken cloth and worship it, according to due rites, with scents and
garlands, offering each at a time. Indeed, O king, the several volumes of
this treatise should be worshipped by one with devotion and concentrated
mind. Offerings should be made unto them of diverse kinds of food and
garlands and drinks and diverse auspicious articles of enjoyment. Gold
and other precious metals should be given as Dakshina. The names should
then be taken of all the deities as also of Nara and Narayana. Then,
adorning the persons of some foremost of Brahmanas with scents and
garlands, they should be gratified with diverse kinds of gifts of
enjoyable and very superior or costly articles. By doing this, one
attains to the merits of the Atiratra sacrifice. Indeed, at each
successive Parva, he acquires the merits that attach to the performance
of a sacrifice. The reciter, O chief of the Bharatas, should be possessed
of learning and endued with a good voice and a clear utterance respecting
both letters and words. Even such a man should, O chief of the Bharatas,
recite the Bharata. After entertaining a number of foremost Brahmanas,
presents should be made unto them according to the ordinances. The
reciter also, O chief of the Bharatas, should be decked with ornaments
and fed sumptuously. The reciter being gratified, the house-holder
attains to an excellent and auspicious contentment. If the Brahmanas are
gratified, all the deities are gratified. After this, O chief of the
Bharatas, Brahmanas should be duly entertained with diverse kinds of
enjoyable articles and superior things.
"I have thus indicated the ordinances, O foremost of men, (about the
manner of reciting these scriptures) in answer to thy enquiries. Thou
shouldst observe them with faith. In listening to a recitation of the
Bharata and at each Parana, O best of kings, one that desires to attain
to the highest good should listen with the greatest care and attention.
One should listen to the Bharata every day. One should proclaim the
merits of the Bharata every day. One in whose house the Bharata occurs,
has in his hands all those scriptures which are known by the name of
Jaya. The Bharata is cleansing and sacred. In the Bharata are diverse
topics. The Bharata is worshipped by the very gods. The Bharata is the
highest goal. The Bharata, O chief of the Bharatas, is the foremost of
all scriptures. One attains to Emancipation through the Bharata. This
that I tell thee is certain truth. One that proclaims the merits of this
history called the Mahabharata, of the Earth, of the cow, of Sarasvati
(the goddess of speech), of Brahmanas, and of Keshava, has never to
languish.
"In the Vedas, in the Ramayana, and in the sacred Bharata, O chief of
Bharatas race, Hari is sung in the beginning, the middle, and at the end.
That in which occur excellent statements relating to Vishnu, and the
eternal Srutis, should be listened to by men desirous of attaining to the
highest goal. This treatise is sanctifying. This is the highest indicator
as regards duties; this is endued with every merit. One desirous of
prosperity should listen to it. Sins committed by means of the body, by
means of words, and by means of the mind, are all destroyed (through
listening to the Bharata) as Darkness at sunrise. One devoted to Vishnu
acquires (through this) that merit which is acquired by listening to the
eighteen Puranas. There is no doubt in this. Men and women (by listening
to this) would certainly attain to the status of Vishnu. Women desirous
of having children should certainly listen to this which proclaims the
fame of Vishnu. One desirous of attaining to the fruits that attach to a
recitation of the Bharata should, according to ones power, give unto the
reciter Dakshina, as also an honorarium in gold. One desirous of ones own
good should give unto the reciter a Kapila cow with horns cased in gold
and accompanied by her calf, covered with a cloth. Ornaments, O chief of
Bharatas race, for the arms, as also those for the ears, should be given.
Besides these, other kinds of wealth should be presented. Unto the
reciter, O king of men, gift of land should be made. No gift like that of
land could ever be or will be. The man that listens (to the Bharata) or
that recites it to other people, becomes cleansed of all his sins and
attains at last to the status of Vishnu. Such a man rescues his ancestors
to the eleventh degree, as also himself with his wives and sons, O chief
of Bharatas race. After concluding a recitation of the Bharata, one
should, O king, perform a Homa with all its ten parts.
"I have thus, O chief of men, told everything in thy presence. He that
listens with devotion to this Bharata from the beginning becomes cleansed
of every sin even if he be guilty of Brahmanicide or the violation of his
preceptors bed, or even if he be a drinker of alcohol or a robber of
other peoples wares, or even if he be born in the Chandala order.
Destroying all his sins like the maker of day destroying darkness, such a
man, without doubt, sports in felicity in the region of Vishnu like
Vishnu himself."
The End of the Svargarohanika-parva.
The Eighteen parvas of the Mahabharata are thus complete.
Friday, December 4, 2015
Parva 18 005
SECTION 5
Janamejaya said, "Bhishma and Drona, those two high-souled persons, king
Dhritarashtra, and Virata and Drupada, and Sankha and Uttara.
Dhrishtaketu and Jayatsena and king Satyajit, the sons of Duryodhana, and
Shakuni the son of Subala, Karnas sons of great prowess, king Jayadratha,
Ghatotkaca and others whom thou hast not mentioned, the other heroic
kings of blazing formstell me for what period they remained in Heaven. O
foremost of regenerate persons, was theirs an eternal place in Heaven?
What was the end attained to by those foremost of men when their acts
came to an end? I desire to hear this, O foremost of regenerate persons,
and therefore have I asked thee. Through thy blazing penances thou seest
all things.
Sauti said: Thus questioned, that regenerate Rishi, receiving the
permission of the high-souled Vyasa, set himself to answer the question
of the king.
Vaishampayana said, "Every one, O king of men, is not capable of
returning to his own nature at the end of his deeds. Whether this is so
or not, is, indeed a good question asked by thee. Hear, O king, this
which is a mystery of the gods, O chief of Bharatas race. It was
explained (to us) by Vyasa of mighty energy, celestial vision and great
prowess, that ancient ascetic, O Kauravya, who is the son of Parasara and
who always observes high vows, who is of immeasurable understanding, who
is omniscient, and who, therefore knows the end attached to all acts.
"Bhishma of mighty energy and great effulgence attained to the status of
the Vasus. Eight Vasus, O chief of Bharatas race, are now seen. Drona
entered into Brihaspati, that foremost one of Angirasas descendants.
Hridikas son Kritavarma entered the Maruts. Pradyumna entered Sanatkumara
whence he had issued. Dhritarashtra obtained the regions, so difficult of
acquisition, that belong to the Lord of treasures. The famous Gandhari
obtained the same regions with her husband Dhritarashtra. With his two
wives, Pandu proceeded to the abode of the great Indra. Both Virata and
Drupada, the king Dhrishtaketu, as also Nishatha, Akrura, Samva,
Bhanukampa, and Viduratha, and Bhurishrava and Sala and king Bhuri, and
Kansa, and Ugrasena, and Vasudeva, and Uttara, that foremost of men, with
his brother Sankhaall these foremost of persons entered the deities.
Somas son of great prowess, named Varchas of mighty energy, became
Abhimanyu, the son of Phalguna, that lion among men. Having fought,
agreeably to Kshatriya practices, with bravery such as none else had ever
been able to show, that mighty-armed and righteous-souled being entered
Soma. Slain on the field of battle, O foremost of men, Karna entered
Surya. Shakuni obtained absorption into Dwapara, and Dhrishtadyumna into
the deity of fire. The sons of Dhritarashtra were all Rakshasas of fierce
might. Sanctified by death caused by weapons, those high-souled beings of
prosperity all succeeded in attaining to Heaven. Both Kshattri and king
Yudhishthira entered into the god of Righteousness. The holy and
illustrious Ananta (who had taken birth as Balarama) proceeded to the
region below the Earth. Through the command of the Grandsire, he, aided
by his Yoga power, supported the Earth. Vasudeva was a portion of that
eternal god of gods called Narayana. Accordingly, he entered into
Narayana. 16,000 women had been married to Vasudeva as his wives. When
the time came, O Janamejaya, they, plunged into the Sarasvati. Casting
off their (human) bodies there, they re-ascended to Heaven. Transformed
into Apsaras, they approached the presence of Vasudeva. Those heroic and
mighty car-warriors, Ghatotkaca and others, who were slain in the great
battle, attained to the status, some of gods and some of Yakshas. Those
that had fought on the side of Duryodhana are said to have been
Rakshasas. Gradually, O king, they have all attained to excellent regions
of felicity. Those foremost of men have proceeded, some to the abode of
Indra, some to that of Kuvera of great intelligence, and some to that of
Varuna. I have now told thee, O thou of great splendour, everything about
the acts, O Bharata, of both the Kurus and the Pandavas.
Sauti said: Hearing this, ye foremost of regenerate ones, at the
intervals of sacrificial rites, king Janamejaya became filled with
wonder. The sacrificial priests then finished the rites that remained to
be gone through. Astika, having rescued the snakes (from fiery death),
became filled with joy. King Janamejaya then gratified all the Brahmanas
with copious presents. Thus worshipped by the king, they returned to
their respective abodes. Having dismissed those learned Brahmanas, king
Janamejaya came back from Takshasila to the city named after the elephant.
I have now told everything that Vaishampayana narrated, at the command of
Vyasa, unto the king at his snake sacrifice. Called a history, it is
sacred, sanctifying and excellent. It has been composed by the ascetic
Krishna, O Brahmana, of truthful speech. He is omniscient, conversant
with all ordinances, possessed of a knowledge of all duties, endued with
piety, capable of perceiving what is beyond the ken of the senses, pure,
having a soul cleansed by penances, possessed of the six high attributes,
and devoted to Sankhya Yoga. He has composed this, beholding everything
with a celestial eye that has been cleansed (strengthened) by varied
lore. He has done this, desiring to spread the fame, throughout the
world, of the high-souled Pandavas, as also of other Kshatriyas possessed
of abundant wealth of energy.
That learned man who recites this history of sacred days in the midst of
a listening auditory becomes cleansed of every sin, conquers Heaven, and
attains to the status of Brahma. Of that man who listens with rapt
attention to the recitation of the whole of this Veda composed by (the
Island-born) Krishna, a million sins, numbering such grave ones as
Brahmanicide and the rest, are washed off. The Pitris of that man who
recites even a small portion of this history at a Sraddha, obtain
inexhaustible food and drink. The sins that one commits during the day by
ones senses or the mind are all washed off before evening by reciting a
portion of the Mahabharata. Whatever sins a Brahmana may commit at night
in the midst of women are all washed off before dawn by reciting a
portion of the Mahabharata.
The high race of the Bharatas is its topic. Hence it is called Bharata.
And because of its grave import, as also of the Bharatas being its topic,
it is called Mahabharata. He who is versed in interpretations of this
great treatise, becomes cleansed of every sin. Such a man lives in
righteousness, wealth, and pleasure, and attains to Emancipation also, O
chief of Bharatas race.
That which occurs here occurs elsewhere. That which does not occur here
occurs nowhere else. This history is known by the name of Jaya. It should
be heard by every one desirous of Emancipation. It should be read by
Brahmanas, by kings, and by women quick with children. He that desires
Heaven attains to Heaven; and he that desires victory attains to victory.
The woman quick with child gets either a son or a daughter highly
blessed. The puissant Island-born Krishna, who will not have to come
back, and who is Emancipation incarnate, made an abstract of the Bharata,
moved by the desire of aiding the cause of righteousness. He made another
compilation consisting of sixty lakhs of verses. Thirty lakhs of these
were placed in the region of the deities. In the region of the Pitris
fifteen lakhs, it should be known, are current; while in that of the
Yakshas fourteen lakhs are in vogue. One lakh is current among human
beings.
Narada recited the Mahabharata to the gods; Asita-Devala to the Pitris;
Suka to the Rakshasas and the Yakshas; and Vaishampayana to human beings.
This history is sacred, and of high import, and regarded as equal to the
Vedas. That man, O Saunaka, who hears this history, placing a Brahmana
before him, acquires both fame and the fruition of all his wishes. He
who, with fervid devotion, listens to a recitation of the Mahabharata,
attains (hereafter) to high success in consequence of the merit that
becomes his through understanding even a very small portion thereof. All
the sins of that man who recites or listens to this history with devotion
are washed off.
In former times, the great Rishi Vyasa, having composed this treatise,
caused his son Suka to read it with him, along with these four Verses.
Thousands of mothers and fathers, and hundreds of sons and wives arise in
the world and depart from it. Others will (arise and) similarly depart.
There are thousands of occasions for joy and hundreds of occasions for
fear. These affect only him that is ignorant but never him that is wise.
With uplifted arms I am crying aloud but nobody hears me. From
Righteousness is Wealth as also Pleasure. Why should not Righteousness,
therefore, be courted? For the sake neither of pleasure, nor of fear, nor
of cupidity should any one cast off Righteousness. Indeed, for the sake
of even life one should not cast off Righteousness. Righteousness is
eternal. Pleasure and Pain are not eternal. Jiva is eternal. The cause,
however, of Jivas being invested with a body is not so.
That man who, waking up at dawn, reads this Savittri of the Bharata,
acquires all the rewards attached to a recitation of this history and
ultimately attains to the highest Brahma. As the sacred Ocean, as the
Himavat mountain, are both regarded as mines of precious gems, even so is
this Bharata (regarded as a mine of precious gems). The man of learning,
by reciting to others this Veda or Agama composed by (the Island-born)
Krishna, earns wealth. There is no doubt in this that he who, with rapt
attention, recites this history called Bharata, attains to high success.
What need has that man of a sprinkling of the waters of Pushkara who
attentively listens to this Bharata, while it is recited to him? It
represents the nectar that fell from the lips of the Island-born. It is
immeasurable, sacred, sanctifying, sin-cleansing, and auspicious.
Janamejaya said, "Bhishma and Drona, those two high-souled persons, king
Dhritarashtra, and Virata and Drupada, and Sankha and Uttara.
Dhrishtaketu and Jayatsena and king Satyajit, the sons of Duryodhana, and
Shakuni the son of Subala, Karnas sons of great prowess, king Jayadratha,
Ghatotkaca and others whom thou hast not mentioned, the other heroic
kings of blazing formstell me for what period they remained in Heaven. O
foremost of regenerate persons, was theirs an eternal place in Heaven?
What was the end attained to by those foremost of men when their acts
came to an end? I desire to hear this, O foremost of regenerate persons,
and therefore have I asked thee. Through thy blazing penances thou seest
all things.
Sauti said: Thus questioned, that regenerate Rishi, receiving the
permission of the high-souled Vyasa, set himself to answer the question
of the king.
Vaishampayana said, "Every one, O king of men, is not capable of
returning to his own nature at the end of his deeds. Whether this is so
or not, is, indeed a good question asked by thee. Hear, O king, this
which is a mystery of the gods, O chief of Bharatas race. It was
explained (to us) by Vyasa of mighty energy, celestial vision and great
prowess, that ancient ascetic, O Kauravya, who is the son of Parasara and
who always observes high vows, who is of immeasurable understanding, who
is omniscient, and who, therefore knows the end attached to all acts.
"Bhishma of mighty energy and great effulgence attained to the status of
the Vasus. Eight Vasus, O chief of Bharatas race, are now seen. Drona
entered into Brihaspati, that foremost one of Angirasas descendants.
Hridikas son Kritavarma entered the Maruts. Pradyumna entered Sanatkumara
whence he had issued. Dhritarashtra obtained the regions, so difficult of
acquisition, that belong to the Lord of treasures. The famous Gandhari
obtained the same regions with her husband Dhritarashtra. With his two
wives, Pandu proceeded to the abode of the great Indra. Both Virata and
Drupada, the king Dhrishtaketu, as also Nishatha, Akrura, Samva,
Bhanukampa, and Viduratha, and Bhurishrava and Sala and king Bhuri, and
Kansa, and Ugrasena, and Vasudeva, and Uttara, that foremost of men, with
his brother Sankhaall these foremost of persons entered the deities.
Somas son of great prowess, named Varchas of mighty energy, became
Abhimanyu, the son of Phalguna, that lion among men. Having fought,
agreeably to Kshatriya practices, with bravery such as none else had ever
been able to show, that mighty-armed and righteous-souled being entered
Soma. Slain on the field of battle, O foremost of men, Karna entered
Surya. Shakuni obtained absorption into Dwapara, and Dhrishtadyumna into
the deity of fire. The sons of Dhritarashtra were all Rakshasas of fierce
might. Sanctified by death caused by weapons, those high-souled beings of
prosperity all succeeded in attaining to Heaven. Both Kshattri and king
Yudhishthira entered into the god of Righteousness. The holy and
illustrious Ananta (who had taken birth as Balarama) proceeded to the
region below the Earth. Through the command of the Grandsire, he, aided
by his Yoga power, supported the Earth. Vasudeva was a portion of that
eternal god of gods called Narayana. Accordingly, he entered into
Narayana. 16,000 women had been married to Vasudeva as his wives. When
the time came, O Janamejaya, they, plunged into the Sarasvati. Casting
off their (human) bodies there, they re-ascended to Heaven. Transformed
into Apsaras, they approached the presence of Vasudeva. Those heroic and
mighty car-warriors, Ghatotkaca and others, who were slain in the great
battle, attained to the status, some of gods and some of Yakshas. Those
that had fought on the side of Duryodhana are said to have been
Rakshasas. Gradually, O king, they have all attained to excellent regions
of felicity. Those foremost of men have proceeded, some to the abode of
Indra, some to that of Kuvera of great intelligence, and some to that of
Varuna. I have now told thee, O thou of great splendour, everything about
the acts, O Bharata, of both the Kurus and the Pandavas.
Sauti said: Hearing this, ye foremost of regenerate ones, at the
intervals of sacrificial rites, king Janamejaya became filled with
wonder. The sacrificial priests then finished the rites that remained to
be gone through. Astika, having rescued the snakes (from fiery death),
became filled with joy. King Janamejaya then gratified all the Brahmanas
with copious presents. Thus worshipped by the king, they returned to
their respective abodes. Having dismissed those learned Brahmanas, king
Janamejaya came back from Takshasila to the city named after the elephant.
I have now told everything that Vaishampayana narrated, at the command of
Vyasa, unto the king at his snake sacrifice. Called a history, it is
sacred, sanctifying and excellent. It has been composed by the ascetic
Krishna, O Brahmana, of truthful speech. He is omniscient, conversant
with all ordinances, possessed of a knowledge of all duties, endued with
piety, capable of perceiving what is beyond the ken of the senses, pure,
having a soul cleansed by penances, possessed of the six high attributes,
and devoted to Sankhya Yoga. He has composed this, beholding everything
with a celestial eye that has been cleansed (strengthened) by varied
lore. He has done this, desiring to spread the fame, throughout the
world, of the high-souled Pandavas, as also of other Kshatriyas possessed
of abundant wealth of energy.
That learned man who recites this history of sacred days in the midst of
a listening auditory becomes cleansed of every sin, conquers Heaven, and
attains to the status of Brahma. Of that man who listens with rapt
attention to the recitation of the whole of this Veda composed by (the
Island-born) Krishna, a million sins, numbering such grave ones as
Brahmanicide and the rest, are washed off. The Pitris of that man who
recites even a small portion of this history at a Sraddha, obtain
inexhaustible food and drink. The sins that one commits during the day by
ones senses or the mind are all washed off before evening by reciting a
portion of the Mahabharata. Whatever sins a Brahmana may commit at night
in the midst of women are all washed off before dawn by reciting a
portion of the Mahabharata.
The high race of the Bharatas is its topic. Hence it is called Bharata.
And because of its grave import, as also of the Bharatas being its topic,
it is called Mahabharata. He who is versed in interpretations of this
great treatise, becomes cleansed of every sin. Such a man lives in
righteousness, wealth, and pleasure, and attains to Emancipation also, O
chief of Bharatas race.
That which occurs here occurs elsewhere. That which does not occur here
occurs nowhere else. This history is known by the name of Jaya. It should
be heard by every one desirous of Emancipation. It should be read by
Brahmanas, by kings, and by women quick with children. He that desires
Heaven attains to Heaven; and he that desires victory attains to victory.
The woman quick with child gets either a son or a daughter highly
blessed. The puissant Island-born Krishna, who will not have to come
back, and who is Emancipation incarnate, made an abstract of the Bharata,
moved by the desire of aiding the cause of righteousness. He made another
compilation consisting of sixty lakhs of verses. Thirty lakhs of these
were placed in the region of the deities. In the region of the Pitris
fifteen lakhs, it should be known, are current; while in that of the
Yakshas fourteen lakhs are in vogue. One lakh is current among human
beings.
Narada recited the Mahabharata to the gods; Asita-Devala to the Pitris;
Suka to the Rakshasas and the Yakshas; and Vaishampayana to human beings.
This history is sacred, and of high import, and regarded as equal to the
Vedas. That man, O Saunaka, who hears this history, placing a Brahmana
before him, acquires both fame and the fruition of all his wishes. He
who, with fervid devotion, listens to a recitation of the Mahabharata,
attains (hereafter) to high success in consequence of the merit that
becomes his through understanding even a very small portion thereof. All
the sins of that man who recites or listens to this history with devotion
are washed off.
In former times, the great Rishi Vyasa, having composed this treatise,
caused his son Suka to read it with him, along with these four Verses.
Thousands of mothers and fathers, and hundreds of sons and wives arise in
the world and depart from it. Others will (arise and) similarly depart.
There are thousands of occasions for joy and hundreds of occasions for
fear. These affect only him that is ignorant but never him that is wise.
With uplifted arms I am crying aloud but nobody hears me. From
Righteousness is Wealth as also Pleasure. Why should not Righteousness,
therefore, be courted? For the sake neither of pleasure, nor of fear, nor
of cupidity should any one cast off Righteousness. Indeed, for the sake
of even life one should not cast off Righteousness. Righteousness is
eternal. Pleasure and Pain are not eternal. Jiva is eternal. The cause,
however, of Jivas being invested with a body is not so.
That man who, waking up at dawn, reads this Savittri of the Bharata,
acquires all the rewards attached to a recitation of this history and
ultimately attains to the highest Brahma. As the sacred Ocean, as the
Himavat mountain, are both regarded as mines of precious gems, even so is
this Bharata (regarded as a mine of precious gems). The man of learning,
by reciting to others this Veda or Agama composed by (the Island-born)
Krishna, earns wealth. There is no doubt in this that he who, with rapt
attention, recites this history called Bharata, attains to high success.
What need has that man of a sprinkling of the waters of Pushkara who
attentively listens to this Bharata, while it is recited to him? It
represents the nectar that fell from the lips of the Island-born. It is
immeasurable, sacred, sanctifying, sin-cleansing, and auspicious.
Parva 18 004
SECTION 4
Vaishampayana said, "King Yudhishthira, thus praised by the gods, the
Maruts and the Rishis, proceeded to that place where those foremost ones
of Kurus race were. He beheld Govinda endued with his Brahma-form. It
resembled that form of his which had been seen before and which,
therefore, helped the recognition. Blazing forth in that form of his, he
was adorned with celestial weapons, such as the terrible discus and
others in their respective embodied forms. He was being adored by the
heroic Phalguna, who also was endued with a blazing effulgence. The son
of Kunti beheld the slayer of Madhu also in his own form. Those two
foremost of Beings, adored by all the gods, beholding Yudhishthira,
received him with proper honours.
"In another place, the delighter of the Kurus beheld Karna, that foremost
one among all wielders of weapons, resembling a dozen Suryas in
splendour. In another part he beheld Bhimasena of great puissance,
sitting in the midst of the Maruts, and endued with a blazing form. He
was sitting by the side of the God of Wind in his embodied form. Indeed,
he was then in a celestial form endued with great beauty, and had
attained to the highest success. In place belonging to the Ashvinis, the
delighter of the Kurus beheld Nakula and Sahadeva, each blazing with his
own effulgence.
"He also beheld the princess of Pancala, decked in garlands of lotuses.
Having attained to Heaven, she was sitting there, endued with a form
possessed of solar splendour. King Yudhishthira suddenly wished to
question her. Then the illustrious Indra, the chief of the gods, spoke to
him, This one is Sree herself. It was for your sake that she took birth,
as the daughter of Drupada, among human beings, issuing not from any
mothers womb, O Yudhishthira, endued with agreeable perfume and capable
of delighting the whole world. For your pleasure, she was created by the
wielder of the trident. She was born in the race of Drupada and was
enjoyed by you all. These five highly blessed Gandharvas endued with the
effulgence of fire, and possessed of great energy, were, O king, the sons
of Draupadi and yourself.
"Behold Dhritarashtra, the king of the Gandharvas, possessed of great
wisdom. Know that this one was the eldest brother of thy sire. This one
is thy eldest brother, the son of Kunti, endued with effulgence of fire.
The son of Surya, thy eldest brother, the foremost of men, even this one
was known as the son of Radha. He moves in the company of Surya. Behold
this foremost of Beings. Among the tribes of the Saddhyas, the gods, the
Viswedevas, and the Maruts, behold, O king of kings, the mighty
car-warriors of the Vrishnis and the Andhakas, viz., those heroes having
Satyaki for their first, and those mighty ones among the Bhojas. Behold
the son of Subhadra, invincible in battle, now staying with Soma. Even he
is the mighty bowman Abhimanyu, now endued with the gentle effulgence of
the great luminary of the night. Here is the mighty bowman Pandu, now
united with Kunti and Madri. Thy sire frequently comes to me on his
excellent car. Behold the royal Bhishma, the son of Santanu, now in the
midst of the Vasus. Know that this one by the side of Brihaspati is thy
preceptor Drona. These and other kings, O son of Pandu, who had warred on
thy side now walk with the Gandharvas or Yakshas or other sacred beings.
Some have attained to the status of Guhyakas, O king. Having cast off
their bodies, they have conquered Heaven by the merit they had acquired
through word, thought and deed.
Vaishampayana said, "King Yudhishthira, thus praised by the gods, the
Maruts and the Rishis, proceeded to that place where those foremost ones
of Kurus race were. He beheld Govinda endued with his Brahma-form. It
resembled that form of his which had been seen before and which,
therefore, helped the recognition. Blazing forth in that form of his, he
was adorned with celestial weapons, such as the terrible discus and
others in their respective embodied forms. He was being adored by the
heroic Phalguna, who also was endued with a blazing effulgence. The son
of Kunti beheld the slayer of Madhu also in his own form. Those two
foremost of Beings, adored by all the gods, beholding Yudhishthira,
received him with proper honours.
"In another place, the delighter of the Kurus beheld Karna, that foremost
one among all wielders of weapons, resembling a dozen Suryas in
splendour. In another part he beheld Bhimasena of great puissance,
sitting in the midst of the Maruts, and endued with a blazing form. He
was sitting by the side of the God of Wind in his embodied form. Indeed,
he was then in a celestial form endued with great beauty, and had
attained to the highest success. In place belonging to the Ashvinis, the
delighter of the Kurus beheld Nakula and Sahadeva, each blazing with his
own effulgence.
"He also beheld the princess of Pancala, decked in garlands of lotuses.
Having attained to Heaven, she was sitting there, endued with a form
possessed of solar splendour. King Yudhishthira suddenly wished to
question her. Then the illustrious Indra, the chief of the gods, spoke to
him, This one is Sree herself. It was for your sake that she took birth,
as the daughter of Drupada, among human beings, issuing not from any
mothers womb, O Yudhishthira, endued with agreeable perfume and capable
of delighting the whole world. For your pleasure, she was created by the
wielder of the trident. She was born in the race of Drupada and was
enjoyed by you all. These five highly blessed Gandharvas endued with the
effulgence of fire, and possessed of great energy, were, O king, the sons
of Draupadi and yourself.
"Behold Dhritarashtra, the king of the Gandharvas, possessed of great
wisdom. Know that this one was the eldest brother of thy sire. This one
is thy eldest brother, the son of Kunti, endued with effulgence of fire.
The son of Surya, thy eldest brother, the foremost of men, even this one
was known as the son of Radha. He moves in the company of Surya. Behold
this foremost of Beings. Among the tribes of the Saddhyas, the gods, the
Viswedevas, and the Maruts, behold, O king of kings, the mighty
car-warriors of the Vrishnis and the Andhakas, viz., those heroes having
Satyaki for their first, and those mighty ones among the Bhojas. Behold
the son of Subhadra, invincible in battle, now staying with Soma. Even he
is the mighty bowman Abhimanyu, now endued with the gentle effulgence of
the great luminary of the night. Here is the mighty bowman Pandu, now
united with Kunti and Madri. Thy sire frequently comes to me on his
excellent car. Behold the royal Bhishma, the son of Santanu, now in the
midst of the Vasus. Know that this one by the side of Brihaspati is thy
preceptor Drona. These and other kings, O son of Pandu, who had warred on
thy side now walk with the Gandharvas or Yakshas or other sacred beings.
Some have attained to the status of Guhyakas, O king. Having cast off
their bodies, they have conquered Heaven by the merit they had acquired
through word, thought and deed.
Parva 18 003
SECTION 3
Vaishampayana said, "King Yudhishthira the just, the son of Pritha, had
not stayed there for more than a moment when, O thou of Kurus race, all
the gods with Indra at their head came to that spot. The deity of
Righteousness in his embodied form also came to that place where the Kuru
king was, for seeing that monarch. Upon the advent of those deities of
resplendent bodies and sanctified and noble deeds, the darkness that had
overwhelmed that region immediately disappeared. The torments undergone
by beings of sinful deeds were no longer seen. The river Vaitarani, the
thorny Salmali, the iron jars, and the boulders of rock, so terrible to
behold, also vanished from sight. The diverse repulsive corpses also,
which the Kuru king had seen, disappeared at the same time. Then a
breeze, delicious and fraught with pleasant perfumes, perfectly pure and
delightfully cool, O Bharata, began to blow on that spot in consequence
of the presence of the gods. The Maruts, with Indra, the Vasus with the
twin Ashvinis, the Sadhyas, the Rudras, the Adityas, and the other
denizens of Heaven, as also the Siddhas and the great Rishis, all came
there where Dharmas royal son of great energy was.
"Then Shakra, the lord of the deities, endued with blazing prosperity,
addressed Yudhishthira and comforting him, said, O Yudhishthira of mighty
arms, come, come, O chief of men. These illusions have ended, O puissant
one. Success has been attained by thee, O mighty-armed one, and eternal
regions (of felicity) have become thine. Thou shouldst not yield to
wrath. Listen to these words of mine. Hell, O son, should without doubt
be beheld by every king. Of both good and bad there is abundance, O chief
of men. He who enjoys first the fruits of his good acts must afterwards
endure Hell. He, on the other hand, who first endures Hell, must
afterwards enjoy Heaven. He whose sinful acts are many enjoys Heaven
first. It is for this, O king, that desirous of doing thee good, I caused
thee to be sent for having a view of Hell. Thou hadst, by a pretence,
deceived Drona in the matter of his son. Thou hast, in consequence
thereof, been shown Hell by an act of deception. After the manner of
thyself, Bhima and Arjuna, and Draupadi, have all been shown the place of
sinners by an act of deception. Come, O chief of men, all of them have
been cleansed of their sins. All those kings who had aided thee and who
have been slain in battle, have all attained to Heaven. Come and behold
them, O foremost one of Bharatas race.
"Karna, the mighty bowman, that foremost of all wielders of weapons for
whom thou art grieving, has also attained to high success. Behold, O
puissant one, that foremost of men, viz., the son of Surya. He is in that
place which is his own, O mighty-armed one. Kill this grief of thine, O
chief of men. Behold thy brothers and others, those kings, that is, who
had espoused thy side. They have all attained to their respective places
(of felicity). Let the fever of thy heart be dispelled. Having endured a
little misery first, from this time, O son of Kurus race, do thou sport
with me in happiness, divested of grief and all thy ailments dispelled. O
mighty-armed one, do thou now enjoy, O king, the rewards of all thy deeds
of righteousness of those regions which thou hast acquired thyself by thy
penances and of all thy gifts. Let deities and Gandharvas, and celestial
Apsaras, decked in pure robes and excellent ornaments, wait upon and
serve thee for thy happiness. Do thou, O mighty-armed one, enjoy now
those regions (of felicity) which have become thine through the Rajasuya
sacrifice performed by thee and whose felicities have been enhanced by
the sacrificial scimitar employed by thee. Let the high fruits of thy
penances be enjoyed by thee. Thy regions, O Yudhishthira, are above,
those of kings. They are equal to those of Hariscandra, O son of Pritha.
Come, and sport there in bliss. There where the royal sage Mandhatri is,
there where king Bhagiratha is, there where Dushmantas son Bharata is,
there wilt thou sport in bliss. Here is the celestial river, sacred and
sanctifying the three worlds. It is called Heavenly Ganga. Plunging into
it, thou wilt go to thy own regions. Having bathed in this stream, thou
wilt be divested of thy human nature. Indeed, thy grief dispelled, thy
ailments conquered, thou wilt be freed from all enmities.
"While, O Kuru king, the chief of the gods was saying so unto
Yudhishthira, the deity of Righteousness, in his embodied form, then
addressed his own son and said, O king, I am greatly pleased, O thou of
great wisdom, with thee, O son, by thy devotion to me, by thy
truthfulness of speech, and forgiveness, and self-restraint. This,
indeed, is the third test, O king, to which I put thee. Thou art
incapable, O son of Pritha, of being swerved from thy nature or reason.
Before this, I had examined thee in the Dwaita woods by my questions,
when thou hadst come to that lake for recovering a couple of fire sticks.
Thou stoodst it well. Assuming the shape of a dog, I examined thee once
more, O son, when thy brothers with Draupadi had fallen down. This has
been thy third test; thou hast expressed thy wish to stay at Hell for the
sake of thy brothers. Thou hast become cleansed, O highly blessed one.
Purified of sin, be thou happy.
O son of Pritha, thy brothers, O king, were not such as to deserve Hell.
All this has been an illusion created by the chief of the gods. Without
doubt, all kings, O son, must once behold Hell. Hence hast thou for a
little while been subjected to this great affliction. O king, neither
Arjuna, nor Bhima, nor any of those foremost of men, viz., the twins, nor
Karna, ever truthful in speech and possessed of great courage, could be
deserving of Hell for a long time. The princess Krishna too, O
Yudhishthira, could not be deserving of that place of sinners. Come,
come, O foremost one of the Bharatas, behold Ganga who spreads her
current over the three worlds.
"Thus addressed, that royal sage, viz., thy grandsire, proceeded with
Dharma and all the other gods. Having bathed in the celestial river
Ganga, sacred and sanctifying and ever adored by the Rishis, he cast off
his human body. Assuming then a celestial form, king Yudhishthira the
just, in consequence of that bath, became divested of all his enmities
and grief. Surrounded by the deities, the Kuru king Yudhishthira then
proceeded from that spot. He was accompanied by Dharma, and the great
Rishis uttered his praises. Indeed, he reached that place where those
foremost of men, those heroes, viz., the Pandavas and the Dhartarashtras,
freed from (human) wrath, were enjoying each his respective status.
Vaishampayana said, "King Yudhishthira the just, the son of Pritha, had
not stayed there for more than a moment when, O thou of Kurus race, all
the gods with Indra at their head came to that spot. The deity of
Righteousness in his embodied form also came to that place where the Kuru
king was, for seeing that monarch. Upon the advent of those deities of
resplendent bodies and sanctified and noble deeds, the darkness that had
overwhelmed that region immediately disappeared. The torments undergone
by beings of sinful deeds were no longer seen. The river Vaitarani, the
thorny Salmali, the iron jars, and the boulders of rock, so terrible to
behold, also vanished from sight. The diverse repulsive corpses also,
which the Kuru king had seen, disappeared at the same time. Then a
breeze, delicious and fraught with pleasant perfumes, perfectly pure and
delightfully cool, O Bharata, began to blow on that spot in consequence
of the presence of the gods. The Maruts, with Indra, the Vasus with the
twin Ashvinis, the Sadhyas, the Rudras, the Adityas, and the other
denizens of Heaven, as also the Siddhas and the great Rishis, all came
there where Dharmas royal son of great energy was.
"Then Shakra, the lord of the deities, endued with blazing prosperity,
addressed Yudhishthira and comforting him, said, O Yudhishthira of mighty
arms, come, come, O chief of men. These illusions have ended, O puissant
one. Success has been attained by thee, O mighty-armed one, and eternal
regions (of felicity) have become thine. Thou shouldst not yield to
wrath. Listen to these words of mine. Hell, O son, should without doubt
be beheld by every king. Of both good and bad there is abundance, O chief
of men. He who enjoys first the fruits of his good acts must afterwards
endure Hell. He, on the other hand, who first endures Hell, must
afterwards enjoy Heaven. He whose sinful acts are many enjoys Heaven
first. It is for this, O king, that desirous of doing thee good, I caused
thee to be sent for having a view of Hell. Thou hadst, by a pretence,
deceived Drona in the matter of his son. Thou hast, in consequence
thereof, been shown Hell by an act of deception. After the manner of
thyself, Bhima and Arjuna, and Draupadi, have all been shown the place of
sinners by an act of deception. Come, O chief of men, all of them have
been cleansed of their sins. All those kings who had aided thee and who
have been slain in battle, have all attained to Heaven. Come and behold
them, O foremost one of Bharatas race.
"Karna, the mighty bowman, that foremost of all wielders of weapons for
whom thou art grieving, has also attained to high success. Behold, O
puissant one, that foremost of men, viz., the son of Surya. He is in that
place which is his own, O mighty-armed one. Kill this grief of thine, O
chief of men. Behold thy brothers and others, those kings, that is, who
had espoused thy side. They have all attained to their respective places
(of felicity). Let the fever of thy heart be dispelled. Having endured a
little misery first, from this time, O son of Kurus race, do thou sport
with me in happiness, divested of grief and all thy ailments dispelled. O
mighty-armed one, do thou now enjoy, O king, the rewards of all thy deeds
of righteousness of those regions which thou hast acquired thyself by thy
penances and of all thy gifts. Let deities and Gandharvas, and celestial
Apsaras, decked in pure robes and excellent ornaments, wait upon and
serve thee for thy happiness. Do thou, O mighty-armed one, enjoy now
those regions (of felicity) which have become thine through the Rajasuya
sacrifice performed by thee and whose felicities have been enhanced by
the sacrificial scimitar employed by thee. Let the high fruits of thy
penances be enjoyed by thee. Thy regions, O Yudhishthira, are above,
those of kings. They are equal to those of Hariscandra, O son of Pritha.
Come, and sport there in bliss. There where the royal sage Mandhatri is,
there where king Bhagiratha is, there where Dushmantas son Bharata is,
there wilt thou sport in bliss. Here is the celestial river, sacred and
sanctifying the three worlds. It is called Heavenly Ganga. Plunging into
it, thou wilt go to thy own regions. Having bathed in this stream, thou
wilt be divested of thy human nature. Indeed, thy grief dispelled, thy
ailments conquered, thou wilt be freed from all enmities.
"While, O Kuru king, the chief of the gods was saying so unto
Yudhishthira, the deity of Righteousness, in his embodied form, then
addressed his own son and said, O king, I am greatly pleased, O thou of
great wisdom, with thee, O son, by thy devotion to me, by thy
truthfulness of speech, and forgiveness, and self-restraint. This,
indeed, is the third test, O king, to which I put thee. Thou art
incapable, O son of Pritha, of being swerved from thy nature or reason.
Before this, I had examined thee in the Dwaita woods by my questions,
when thou hadst come to that lake for recovering a couple of fire sticks.
Thou stoodst it well. Assuming the shape of a dog, I examined thee once
more, O son, when thy brothers with Draupadi had fallen down. This has
been thy third test; thou hast expressed thy wish to stay at Hell for the
sake of thy brothers. Thou hast become cleansed, O highly blessed one.
Purified of sin, be thou happy.
O son of Pritha, thy brothers, O king, were not such as to deserve Hell.
All this has been an illusion created by the chief of the gods. Without
doubt, all kings, O son, must once behold Hell. Hence hast thou for a
little while been subjected to this great affliction. O king, neither
Arjuna, nor Bhima, nor any of those foremost of men, viz., the twins, nor
Karna, ever truthful in speech and possessed of great courage, could be
deserving of Hell for a long time. The princess Krishna too, O
Yudhishthira, could not be deserving of that place of sinners. Come,
come, O foremost one of the Bharatas, behold Ganga who spreads her
current over the three worlds.
"Thus addressed, that royal sage, viz., thy grandsire, proceeded with
Dharma and all the other gods. Having bathed in the celestial river
Ganga, sacred and sanctifying and ever adored by the Rishis, he cast off
his human body. Assuming then a celestial form, king Yudhishthira the
just, in consequence of that bath, became divested of all his enmities
and grief. Surrounded by the deities, the Kuru king Yudhishthira then
proceeded from that spot. He was accompanied by Dharma, and the great
Rishis uttered his praises. Indeed, he reached that place where those
foremost of men, those heroes, viz., the Pandavas and the Dhartarashtras,
freed from (human) wrath, were enjoying each his respective status.
Parva 18 002
SECTION 2
"Yudhishthira said, Ye deities, I do not see here Radhas son of
immeasurable prowess, as also my high-souled brothers, and Yudhamanyu and
Uttamaujas, those great car-warriors that poured their bodies (as
libations) on the fire of battle, those kings and princes that met with
death for my sake in battle. Where are those great car-warriors that
possessed the prowess of tigers? Have those foremost of men acquired this
region? If those great car-warriors have obtained these regions, then
only do you know, ye gods, that I shall reside here with those
high-souled ones. If this auspicious and eternal region has not been
acquired by those kings, then know, ye gods, that without those brothers
and kinsmen of mine, I shall not live here. At the time of performing the
water rites (after the battle), I heard my mother say, Do thou offer
oblations of water unto Karna. Since hearing those words of my mother, I
am burning with grief. I grieve also incessantly at this, ye gods, that
when I marked the resemblance between the feet of my mother and those of
Karna of immeasurable soul, I did not immediately place myself under
orders of that afflicter of hostile ranks. Ourselves joined with Karna,
Shakra himself would have been unable to vanquish in battle. Wherever may
that child of Surya be, I desire to see him. Alas, his relationship with
us being unknown, I caused him to be slain by Arjuna. Bhima also of
terrible prowess and dearer to me than my life-breaths, Arjuna too,
resembling Indra himself, the twins also that resembled the Destroyer
himself in prowess, I desire to behold. I wish to see the princess of
Pancala, whose conduct was always righteous. I wish not to stay here. I
tell you the truth. Ye foremost ones among the deities, what is Heaven to
me if I am dissociated from my brothers? That is Heaven where those
brothers of mine are. This, in my opinion, is not Heaven.
"The gods said, If thou longest to be there, go then, O son, without
delay. At the command of the chief of the deities, we are ready to do
what is agreeable to thee.
Vaishampayana continued: Having said so, the gods then ordered the
celestial messenger, O scorcher of foes, saying, Do thou show unto
Yudhishthira his friends and kinsmen. Then the royal son of Kunti and the
celestial messenger proceeded together, O foremost of kings, to that
place where those chiefs of men (whom Yudhishthira had wished to see)
were. The celestial messenger proceeded first, the king followed him
behind. The path was inauspicious and difficult and trodden by men of
sinful deeds. It was enveloped in thick darkness, and covered with hair
and moss forming its grassy vesture. Polluted with the stench of sinners,
and miry with flesh and blood, it abounded with gadflies and stinging
bees and gnats and was endangered by the inroads of grisly bears. Rotting
corpses lay here and there. Overspread with bones and hair, it was
noisome with worms and insects. It was skirted all along with a blazing
fire. It was infested by crows and other birds and vultures, all having
beaks of iron, as also by evil spirits with long mouths pointed like
needles. And it abounded with inaccessible fastnesses like the Vindhya
mountains. Human corpses were scattered over it, smeared with fat and
blood, with arms and thighs cut off, or with entrails torn out and legs
severed.
"Along that path so disagreeable with the stench of corpses and awful
with other incidents, the righteous-souled king proceeded, filled with
diverse thoughts. He beheld a river full of boiling water and, therefore,
difficult to cross, as also a forest of trees whose leaves were sharp
swords and razors. There were plains full of fine white sand exceedingly
heated, and rocks and stones made of iron. There were many jars of iron
all around, with boiling oil in them. Many a Kuta-salmalika was there,
with sharp thorns and, therefore, exceedingly painful to the touch. The
son of Kunti beheld also the tortures inflicted upon sinful men.
"Beholding that inauspicious region abounding with every sort of
foulness, Yudhishthira asked the celestial messenger, saying, How far
shall we proceed along a path like this? It behoveth thee to tell me
where those brothers of mine are. I desire also to know what region is
this of the gods?
"Hearing these words of king Yudhishthira the just, the celestial
messenger stopped in his course and replied, saying, Thus far is your
way. The denizens of Heaven commanded me that having come thus far, I am
to stop. If thou art tired, O king of kings, thou mayst return with me.
"Yudhishthira, however, was exceedingly disconsolate and stupefied by the
foul odour. Resolved to return, O Bharata, he retraced his steps.
Afflicted by sorrow and grief, the righteous-souled monarch turned back.
Just at that moment he heard piteous lamentations all around, O son of
Dharma, O royal sage, O thou of sacred origin, O son of Pandu, do thou
stay a moment for favouring us. At thy approach, O invincible one, a
delightful breeze hath begun to blow, bearing the sweet scent of thy
person. Great hath been our relief at this. O foremost of kings,
beholding thee, O first of men, great hath been our happiness. O son of
Pritha, let that happiness last longer through thy stay here, for a few
moments more. Do thou remain here, O Bharata, for even a short while. As
long as thou art here, O thou of Kurus race, torments cease to afflict
us. These and many similar words, uttered in piteous voices by persons in
pain, the king heard in that region, wafted to his ears from every side.
"Hearing those words of beings in woe, Yudhishthira of compassionate
heart exclaimed aloud, Alas, how painful! And the king stood still. The
speeches of those woe-begone and afflicted persons seemed to the son of
Pandu to be uttered in voices that he had heard before although he could
not recognise them on that occasion.
"Unable to recognise voices, Dharmas son, Yudhishthira, enquired, saying,
Who are you? Why also do you stay here?
"Thus addressed, they answered him from all sides, saying, I am Karna! I
am Bhimasena! I am Arjuna! I am Nakula! I am Sahadeva! I am
Dhrishtadyumna! I am Draupadi! We are the sons of Draupadi! Even thus, O
king, did those voices speak.
"Hearing those exclamations, O king, uttered in voices of pain suitable
to that place, the royal Yudhishthira asked himself What perverse destiny
is this? What are those sinful acts which were committed by those
high-souled beings, Karna and the sons of Draupadi, and the
slender-waisted princess of Pancala, so that their residence has been
assigned in this region of foetid smell and great woe? I am not aware of
any transgression that can be attributed to these persons of righteous
deeds. What is that act by doing which Dhritarashtras son, king
Suyodhana, with all his sinful followers, has become invested with such
prosperity? Endued with prosperity like that of the great Indra himself,
he is highly adored. What is that act through the consequence of which
these (high-souled ones) have fallen into Hell? All of them were
conversant with every duty, were heroes, were devoted to truth and the
Vedas; were observant of Kshatriya practices; were righteous in their
acts; were performers of sacrifices; and givers of large presents unto
brahmanas. Am I asleep or awake? Am I conscious or unconscious? Or, is
all this a mental delusion due to disorders of the brain?
"Overwhelmed by sorrow and grief, and with his senses agitated by
anxiety, king Yudhishthira indulged in such reflections for a long time.
The royal son of Dharma then gave way to great wrath. Indeed,
Yudhishthira then censured the gods, as also Dharma himself. Afflicted by
the very foul odour, he addressed the celestial messenger, saying, Return
to the presence of those whose messenger thou art. Tell them that I shall
not go back to where they are, but shall stay even here, since, in
consequence of my companionship, these afflicted brothers of mine have
become comforted. Thus addressed by the intelligent son of Pandu, the
celestial messenger returned to the place where the chief of the deities
was, viz., he of a hundred sacrifices. He represented unto him the acts
of Yudhishthira. Indeed, O ruler of men, he informed Indra of all that
Dharmas son had said!
"Yudhishthira said, Ye deities, I do not see here Radhas son of
immeasurable prowess, as also my high-souled brothers, and Yudhamanyu and
Uttamaujas, those great car-warriors that poured their bodies (as
libations) on the fire of battle, those kings and princes that met with
death for my sake in battle. Where are those great car-warriors that
possessed the prowess of tigers? Have those foremost of men acquired this
region? If those great car-warriors have obtained these regions, then
only do you know, ye gods, that I shall reside here with those
high-souled ones. If this auspicious and eternal region has not been
acquired by those kings, then know, ye gods, that without those brothers
and kinsmen of mine, I shall not live here. At the time of performing the
water rites (after the battle), I heard my mother say, Do thou offer
oblations of water unto Karna. Since hearing those words of my mother, I
am burning with grief. I grieve also incessantly at this, ye gods, that
when I marked the resemblance between the feet of my mother and those of
Karna of immeasurable soul, I did not immediately place myself under
orders of that afflicter of hostile ranks. Ourselves joined with Karna,
Shakra himself would have been unable to vanquish in battle. Wherever may
that child of Surya be, I desire to see him. Alas, his relationship with
us being unknown, I caused him to be slain by Arjuna. Bhima also of
terrible prowess and dearer to me than my life-breaths, Arjuna too,
resembling Indra himself, the twins also that resembled the Destroyer
himself in prowess, I desire to behold. I wish to see the princess of
Pancala, whose conduct was always righteous. I wish not to stay here. I
tell you the truth. Ye foremost ones among the deities, what is Heaven to
me if I am dissociated from my brothers? That is Heaven where those
brothers of mine are. This, in my opinion, is not Heaven.
"The gods said, If thou longest to be there, go then, O son, without
delay. At the command of the chief of the deities, we are ready to do
what is agreeable to thee.
Vaishampayana continued: Having said so, the gods then ordered the
celestial messenger, O scorcher of foes, saying, Do thou show unto
Yudhishthira his friends and kinsmen. Then the royal son of Kunti and the
celestial messenger proceeded together, O foremost of kings, to that
place where those chiefs of men (whom Yudhishthira had wished to see)
were. The celestial messenger proceeded first, the king followed him
behind. The path was inauspicious and difficult and trodden by men of
sinful deeds. It was enveloped in thick darkness, and covered with hair
and moss forming its grassy vesture. Polluted with the stench of sinners,
and miry with flesh and blood, it abounded with gadflies and stinging
bees and gnats and was endangered by the inroads of grisly bears. Rotting
corpses lay here and there. Overspread with bones and hair, it was
noisome with worms and insects. It was skirted all along with a blazing
fire. It was infested by crows and other birds and vultures, all having
beaks of iron, as also by evil spirits with long mouths pointed like
needles. And it abounded with inaccessible fastnesses like the Vindhya
mountains. Human corpses were scattered over it, smeared with fat and
blood, with arms and thighs cut off, or with entrails torn out and legs
severed.
"Along that path so disagreeable with the stench of corpses and awful
with other incidents, the righteous-souled king proceeded, filled with
diverse thoughts. He beheld a river full of boiling water and, therefore,
difficult to cross, as also a forest of trees whose leaves were sharp
swords and razors. There were plains full of fine white sand exceedingly
heated, and rocks and stones made of iron. There were many jars of iron
all around, with boiling oil in them. Many a Kuta-salmalika was there,
with sharp thorns and, therefore, exceedingly painful to the touch. The
son of Kunti beheld also the tortures inflicted upon sinful men.
"Beholding that inauspicious region abounding with every sort of
foulness, Yudhishthira asked the celestial messenger, saying, How far
shall we proceed along a path like this? It behoveth thee to tell me
where those brothers of mine are. I desire also to know what region is
this of the gods?
"Hearing these words of king Yudhishthira the just, the celestial
messenger stopped in his course and replied, saying, Thus far is your
way. The denizens of Heaven commanded me that having come thus far, I am
to stop. If thou art tired, O king of kings, thou mayst return with me.
"Yudhishthira, however, was exceedingly disconsolate and stupefied by the
foul odour. Resolved to return, O Bharata, he retraced his steps.
Afflicted by sorrow and grief, the righteous-souled monarch turned back.
Just at that moment he heard piteous lamentations all around, O son of
Dharma, O royal sage, O thou of sacred origin, O son of Pandu, do thou
stay a moment for favouring us. At thy approach, O invincible one, a
delightful breeze hath begun to blow, bearing the sweet scent of thy
person. Great hath been our relief at this. O foremost of kings,
beholding thee, O first of men, great hath been our happiness. O son of
Pritha, let that happiness last longer through thy stay here, for a few
moments more. Do thou remain here, O Bharata, for even a short while. As
long as thou art here, O thou of Kurus race, torments cease to afflict
us. These and many similar words, uttered in piteous voices by persons in
pain, the king heard in that region, wafted to his ears from every side.
"Hearing those words of beings in woe, Yudhishthira of compassionate
heart exclaimed aloud, Alas, how painful! And the king stood still. The
speeches of those woe-begone and afflicted persons seemed to the son of
Pandu to be uttered in voices that he had heard before although he could
not recognise them on that occasion.
"Unable to recognise voices, Dharmas son, Yudhishthira, enquired, saying,
Who are you? Why also do you stay here?
"Thus addressed, they answered him from all sides, saying, I am Karna! I
am Bhimasena! I am Arjuna! I am Nakula! I am Sahadeva! I am
Dhrishtadyumna! I am Draupadi! We are the sons of Draupadi! Even thus, O
king, did those voices speak.
"Hearing those exclamations, O king, uttered in voices of pain suitable
to that place, the royal Yudhishthira asked himself What perverse destiny
is this? What are those sinful acts which were committed by those
high-souled beings, Karna and the sons of Draupadi, and the
slender-waisted princess of Pancala, so that their residence has been
assigned in this region of foetid smell and great woe? I am not aware of
any transgression that can be attributed to these persons of righteous
deeds. What is that act by doing which Dhritarashtras son, king
Suyodhana, with all his sinful followers, has become invested with such
prosperity? Endued with prosperity like that of the great Indra himself,
he is highly adored. What is that act through the consequence of which
these (high-souled ones) have fallen into Hell? All of them were
conversant with every duty, were heroes, were devoted to truth and the
Vedas; were observant of Kshatriya practices; were righteous in their
acts; were performers of sacrifices; and givers of large presents unto
brahmanas. Am I asleep or awake? Am I conscious or unconscious? Or, is
all this a mental delusion due to disorders of the brain?
"Overwhelmed by sorrow and grief, and with his senses agitated by
anxiety, king Yudhishthira indulged in such reflections for a long time.
The royal son of Dharma then gave way to great wrath. Indeed,
Yudhishthira then censured the gods, as also Dharma himself. Afflicted by
the very foul odour, he addressed the celestial messenger, saying, Return
to the presence of those whose messenger thou art. Tell them that I shall
not go back to where they are, but shall stay even here, since, in
consequence of my companionship, these afflicted brothers of mine have
become comforted. Thus addressed by the intelligent son of Pandu, the
celestial messenger returned to the place where the chief of the deities
was, viz., he of a hundred sacrifices. He represented unto him the acts
of Yudhishthira. Indeed, O ruler of men, he informed Indra of all that
Dharmas son had said!
18 Harivamsa Parva 001
Upa-Parva:
(95) Svargarohana------------------------------------------------------------------------------------------
SECTION 1
ॐ Having bowed down into Narayana, and to Nara, the foremost of men, as
also to the goddess Sarasvati, should the word "Jaya" be uttered.
Janamejaya said, "Having attained to Heaven, what regions were
respectively attained by my grandsires of old, viz., the Pandavas and the
sons of Dhritarashtra? I desire to hear this. I think that thou art
conversant with everything, having been taught by the great Rishi Vyasa
of wonderful feats.
Vaishampayana said, "Listen now to what thy grandsires, Yudhishthira and
others, did after having attained to Heaven, that place of the deities.
Arrived at Heaven, king Yudhishthira the just, beheld Duryodhana endued
with prosperity and seated on an excellent seat. He blazed with
effulgence like the sun and wore all those signs of glory which belong to
heroes. And he was in the company of many deities of blazing effulgence
and of Sadhyas of righteous deeds. Yudhishthira, beholding Duryodhana and
his prosperity, became suddenly filled with rage and turned back from the
sight.
"He loudly addressed his companions, saying, I do not desire to share
regions of felicity with Duryodhana who was stained by cupidity and
possessed of little foresight. It was for him that friends, and kinsmen,
over the whole Earth were slaughtered by us whom he had afflicted greatly
in the deep forest. It was for him that the virtuous princess of Pancala,
Draupadi of faultless features, our wife, was dragged into the midst of
the assembly before all our seniors. Ye gods, I have no desire to even
behold Suyodhana. I wish to go there where my brothers are.
"Narada, smiling, told him, It should not be so, O king of kings. While
residing in Heaven, all enmities cease. O mighty-armed Yudhishthira, do
not say so about king Duryodhana. Hear my words. Here is king Duryodhana.
He is worshipped with the gods by those righteous men and those foremost
of kings who are now denizens of Heaven. By causing his body to be poured
as a libation on the fire of battle, he has obtained the end that
consists in attainment of the region for heroes. You and your brothers,
who were veritable gods on Earth, were always persecuted by this one. Yet
through his observance of Kshatriya practices he has attained to this
region. This lord of Earth was not terrified in a situation fraught with
terror.
"O son, thou shouldst not bear in mind the woes inflicted on thee on
account of the match at dice. It behoveth thee not to remember the
afflictions of Draupadi. It behoveth thee not to remember the other woes
which were yours in consequence of the acts of your kinsmen,the woes,
viz., that were due to battle or to other situations. Do thou meet
Duryodhana now according to the ordinances of polite intercourse. This is
Heaven, O lord of men. There can be no enmities here.
"Though thus addressed by Narada, the Kuru king Yudhishthira, endued with
great intelligence, enquired about his brothers and said, If these
eternal regions reserved for heroes be Duryodhanas, that unrighteous and
sinful wight, that man who was the destroyer of friends and of the whole
world, that man for whose sake the entire Earth was devastated with all
her horses and elephants and human beings, that wight for whose sake we
were burnt with wrath in thinking of how best we might remedy our wrongs,
I desire to see what regions have been attained by those high-souled
heroes, my brothers of high vows, steady achievers of promises, truthful
in speech, and distinguished for courage. The high-souled Karna, the son
of Kunti, incapable of being baffled in battle, Dhrishtadyumna, Satyaki,
the sons of Dhrishtadyumna and those other Kshatriyas who met with death
in the observance of Kshatriya practices, where are those lords of Earth,
O Brahmana? I do not see them here, O Narada. I desire to see, O Narada,
Virata and Drupada and the other great Kshatriyas headed by Dhrishtaketu,
as also Shikhandi, the Pancala prince, the sons of Draupadi, and
Abhimanyu, irresistible in battle.
Monday, November 9, 2015
Parva 17 003
SECTION 3
Vaishampayana said: "Then Shakra, causing the firmament and the Earth to
be filled by a loud sound, came to the son of Pritha on a car and asked
him to ascend it. Beholding his brothers fallen on the Earth, king
Yudhishthira the just said unto that deity of a 1,000 eyes these words:
My brothers have all dropped down here. They must go with me. Without
them by me I do not wish to go to Heaven, O lord of all the deities. The
delicate princess (Draupadi) deserving of every comfort, O Purandara,
should go with us. It behoveth thee to permit this.
"Shakra said, Thou shalt behold thy brothers in Heaven. They have reached
it before thee. Indeed, thou shalt see all of them there, with Krishna.
Do not yield to grief, O chief of the Bharatas. Having cast off their
human bodies they have gone there, O chief of Bharatas race. As regards
thee, it is ordained that thou shalt go thither in this very body of
thine.
"Yudhishthira said, This dog, O lord of the Past and the Present, is
exceedingly devoted to me. He should go with me. My heart is full of
compassion for him.
"Shakra said, Immortality and a condition equal to mine, O king,
prosperity extending in all directions, and high success, and all the
felicities of Heaven, thou hast won today. Do thou cast off this dog. In
this there will be no cruelty.
"Yudhishthira said, O thou of a 1,000 eyes. O thou that art of righteous
behaviour, it is exceedingly difficult for one that is of righteous
behaviour to perpetrate an act that is unrighteous. I do not desire that
union with prosperity for which I shall have to cast off one that is
devoted to me.
"Indra said, There is no place in Heaven for persons with dogs. Besides,
the (deities called) Krodhavasas take away all the merits of such
persons. Reflecting on this, act, O king Yudhishthira the just. Do thou
abandon this dog. There is no cruelty in this.
"Yudhishthira said, It has been said that the abandonment of one that is
devoted is infinitely sinful. It is equal to the sin that one incurs by
slaying a Brahmana. Hence, O great Indra, I shall not abandon this dog
today from desire of my happiness. Even this is my vow steadily pursued,
that I never give up a person that is terrified, nor one that is devoted
to me, nor one that seeks my protection, saying that he is destitute, nor
one that is afflicted, nor one that has come to me, nor one that is weak
in protecting oneself, nor one that is solicitous of life. I shall never
give up such a one till my own life is at an end.
"Indra said, Whatever gifts, or sacrifices spread out, or libations
poured on the sacred fire, are seen by a dog, are taken away by the
Krodhavasas. Do thou, therefore, abandon this dog. By abandoning this dog
thou wilt attain to the region of the deities. Having abandoned thy
brothers and Krishna, thou hast, O hero, acquired a region of felicity by
thy own deeds. Why art thou so stupefied? Thou hast renounced everything.
Why then dost thou not renounce this dog? "Yudhishthira said, This is
well known in all the worlds that there is neither friendship nor enmity
with those that are dead. When my brothers and Krishna died, I was unable
to revive them. Hence it was that I abandoned them. I did not, however,
abandon them as long as they were alive. To frighten one that has sought
protection, the slaying of a woman, the theft of what belongs to a
Brahmana, and injuring a friend, each of these four, O Shakra, is I think
equal to the abandonment of one that is devoted."
Vaishampayana continued: "Hearing these words of king Yudhishthira the
just, (the dog became transformed into) the deity of Righteousness, who,
well pleased, said these words unto him in a sweet voice fraught with
praise.
"Dharma said: Thou art well born, O king of kings, and possessed of the
intelligence and the good conduct of Pandu. Thou hast compassion for all
creatures, O Bharata, of which this is a bright example. Formerly, O son,
thou wert once examined by me in the woods of Dwaita, where thy brothers
of great prowess met with (an appearance of) death. Disregarding both thy
brothers Bhima and Arjuna, thou didst wish for the revival of Nakula from
thy desire of doing good to thy (step-) mother. On the present occasion,
thinking the dog to be devoted to thee, thou hast renounced the very car
of the celestials instead of renouncing him. Hence. O king, there is no
one in Heaven that is equal to thee. Hence, O Bharata, regions of
inexhaustible felicity are thine. Thou hast won them, O chief of the
Bharatas, and thine is a celestial and high goal."
Vaishampayana continued: "Then Dharma, and Shakra, and the Maruts, and
the Ashvinis, and other deities, and the celestial Rishis, causing
Yudhishthira to ascend on a car, proceeded to Heaven. Those beings
crowned with success and capable of going everywhere at will, rode their
respective cars. King Yudhishthira, that perpetuator of Kurus race,
riding on that car, ascended quickly, causing the entire welkin to blaze
with his effulgence. Then Narada, that foremost of all speakers, endued
with penances, and conversant with all the worlds, from amidst that
concourse of deities, said these words: All those royal sages that are
here have their achievements transcended by those of Yudhishthira.
Covering all the worlds by his fame and splendour and by his wealth of
conduct, he has attained to Heaven in his own (human) body. None else
than the son of Pandu has been heard to achieve this.
"Hearing these words of Narada, the righteous-souled king, saluting the
deities and all the royal sages there present, said, Happy or miserable,
whatever the region be that is now my brothers, I desire to proceed to. I
do not wish to go anywhere else.
"Hearing this speech of the king, the chief of the deities, Purandara,
said these words fraught with noble sense: Do thou live in this place, O
king of kings, which thou hast won by thy meritorious deeds. Why dost
thou still cherish human affections? Thou hast attained to great success,
the like of which no other man has ever been able to attain. Thy
brothers, O delighter of the Kurus, have succeeded in winning regions of
felicity. Human affections still touch thee. This is Heaven. Behold these
celestial Rishis and Siddhas who have attained to the region of the gods.
"Gifted with great intelligence, Yudhishthira answered the chief of the
deities once more, saying, O conqueror of Daityas, I venture not to dwell
anywhere separated from them. I desire to go there, where my brothers
have gone. I wish to go there where that foremost of women, Draupadi, of
ample proportions and darkish complexion and endued with great
intelligence and righteous of conduct, has gone."
The end of Mahaprasthanika-parv
Vaishampayana said: "Then Shakra, causing the firmament and the Earth to
be filled by a loud sound, came to the son of Pritha on a car and asked
him to ascend it. Beholding his brothers fallen on the Earth, king
Yudhishthira the just said unto that deity of a 1,000 eyes these words:
My brothers have all dropped down here. They must go with me. Without
them by me I do not wish to go to Heaven, O lord of all the deities. The
delicate princess (Draupadi) deserving of every comfort, O Purandara,
should go with us. It behoveth thee to permit this.
"Shakra said, Thou shalt behold thy brothers in Heaven. They have reached
it before thee. Indeed, thou shalt see all of them there, with Krishna.
Do not yield to grief, O chief of the Bharatas. Having cast off their
human bodies they have gone there, O chief of Bharatas race. As regards
thee, it is ordained that thou shalt go thither in this very body of
thine.
"Yudhishthira said, This dog, O lord of the Past and the Present, is
exceedingly devoted to me. He should go with me. My heart is full of
compassion for him.
"Shakra said, Immortality and a condition equal to mine, O king,
prosperity extending in all directions, and high success, and all the
felicities of Heaven, thou hast won today. Do thou cast off this dog. In
this there will be no cruelty.
"Yudhishthira said, O thou of a 1,000 eyes. O thou that art of righteous
behaviour, it is exceedingly difficult for one that is of righteous
behaviour to perpetrate an act that is unrighteous. I do not desire that
union with prosperity for which I shall have to cast off one that is
devoted to me.
"Indra said, There is no place in Heaven for persons with dogs. Besides,
the (deities called) Krodhavasas take away all the merits of such
persons. Reflecting on this, act, O king Yudhishthira the just. Do thou
abandon this dog. There is no cruelty in this.
"Yudhishthira said, It has been said that the abandonment of one that is
devoted is infinitely sinful. It is equal to the sin that one incurs by
slaying a Brahmana. Hence, O great Indra, I shall not abandon this dog
today from desire of my happiness. Even this is my vow steadily pursued,
that I never give up a person that is terrified, nor one that is devoted
to me, nor one that seeks my protection, saying that he is destitute, nor
one that is afflicted, nor one that has come to me, nor one that is weak
in protecting oneself, nor one that is solicitous of life. I shall never
give up such a one till my own life is at an end.
"Indra said, Whatever gifts, or sacrifices spread out, or libations
poured on the sacred fire, are seen by a dog, are taken away by the
Krodhavasas. Do thou, therefore, abandon this dog. By abandoning this dog
thou wilt attain to the region of the deities. Having abandoned thy
brothers and Krishna, thou hast, O hero, acquired a region of felicity by
thy own deeds. Why art thou so stupefied? Thou hast renounced everything.
Why then dost thou not renounce this dog? "Yudhishthira said, This is
well known in all the worlds that there is neither friendship nor enmity
with those that are dead. When my brothers and Krishna died, I was unable
to revive them. Hence it was that I abandoned them. I did not, however,
abandon them as long as they were alive. To frighten one that has sought
protection, the slaying of a woman, the theft of what belongs to a
Brahmana, and injuring a friend, each of these four, O Shakra, is I think
equal to the abandonment of one that is devoted."
Vaishampayana continued: "Hearing these words of king Yudhishthira the
just, (the dog became transformed into) the deity of Righteousness, who,
well pleased, said these words unto him in a sweet voice fraught with
praise.
"Dharma said: Thou art well born, O king of kings, and possessed of the
intelligence and the good conduct of Pandu. Thou hast compassion for all
creatures, O Bharata, of which this is a bright example. Formerly, O son,
thou wert once examined by me in the woods of Dwaita, where thy brothers
of great prowess met with (an appearance of) death. Disregarding both thy
brothers Bhima and Arjuna, thou didst wish for the revival of Nakula from
thy desire of doing good to thy (step-) mother. On the present occasion,
thinking the dog to be devoted to thee, thou hast renounced the very car
of the celestials instead of renouncing him. Hence. O king, there is no
one in Heaven that is equal to thee. Hence, O Bharata, regions of
inexhaustible felicity are thine. Thou hast won them, O chief of the
Bharatas, and thine is a celestial and high goal."
Vaishampayana continued: "Then Dharma, and Shakra, and the Maruts, and
the Ashvinis, and other deities, and the celestial Rishis, causing
Yudhishthira to ascend on a car, proceeded to Heaven. Those beings
crowned with success and capable of going everywhere at will, rode their
respective cars. King Yudhishthira, that perpetuator of Kurus race,
riding on that car, ascended quickly, causing the entire welkin to blaze
with his effulgence. Then Narada, that foremost of all speakers, endued
with penances, and conversant with all the worlds, from amidst that
concourse of deities, said these words: All those royal sages that are
here have their achievements transcended by those of Yudhishthira.
Covering all the worlds by his fame and splendour and by his wealth of
conduct, he has attained to Heaven in his own (human) body. None else
than the son of Pandu has been heard to achieve this.
"Hearing these words of Narada, the righteous-souled king, saluting the
deities and all the royal sages there present, said, Happy or miserable,
whatever the region be that is now my brothers, I desire to proceed to. I
do not wish to go anywhere else.
"Hearing this speech of the king, the chief of the deities, Purandara,
said these words fraught with noble sense: Do thou live in this place, O
king of kings, which thou hast won by thy meritorious deeds. Why dost
thou still cherish human affections? Thou hast attained to great success,
the like of which no other man has ever been able to attain. Thy
brothers, O delighter of the Kurus, have succeeded in winning regions of
felicity. Human affections still touch thee. This is Heaven. Behold these
celestial Rishis and Siddhas who have attained to the region of the gods.
"Gifted with great intelligence, Yudhishthira answered the chief of the
deities once more, saying, O conqueror of Daityas, I venture not to dwell
anywhere separated from them. I desire to go there, where my brothers
have gone. I wish to go there where that foremost of women, Draupadi, of
ample proportions and darkish complexion and endued with great
intelligence and righteous of conduct, has gone."
The end of Mahaprasthanika-parv
Parva 17 002
SECTION 2
Vaishampayana said: "Those princes of restrained souls and devoted to
Yoga, proceeding to the north, beheld Himavat, that very large mountain.
Crossing the Himavat, they beheld a vast desert of sand. They then saw
the mighty mountain Meru, the foremost of all high-peaked mountains. As
those mighty ones were proceeding quickly, all rapt in Yoga, Yajnaseni,
falling of from Yoga, dropped down on the Earth. Beholding her fallen
down, Bhimasena of great strength addressed king Yudhishthira the just,
saying, O scorcher of foes, this princess never did any sinful act. Tell
us what the cause is for which Krishna has fallen down on the Earth!
"Yudhishthira said: O best of men, though we were all equal unto her she
had great partiality for Dhananjaya. She obtains the fruit of that
conduct today, O best of men."
Vaishampayana continued: "Having said this, that foremost one of Bharatas
race proceeded on. Of righteous soul, that foremost of men, endued with
great intelligence, went on, with mind intent on itself. Then Sahadeva of
great learning fell down on the Earth. Beholding him drop down, Bhima
addressed the king, saying, He who with great humility used to serve us
all, alas, why is that son of Madravati fallen down on the Earth?
"Yudhishthira said, He never thought anybody his equal in wisdom. It is
for that fault that this prince has fallen down.
Vaishampayana continued: "Having said this, the king proceeded, leaving
Sahadeva there. Indeed, Kuntis son Yudhishthira went on, with his
brothers and with the dog. Beholding both Krishna and the Pandava
Sahadeva fallen down, the brave Nakula, whose love for kinsmen was very
great, fell down himself. Upon the falling down of the heroic Nakula of
great personal beauty, Bhima once more addressed the king, saying, This
brother of ours who was endued with righteousness without incompleteness,
and who always obeyed our behests, this Nakula who was unrivalled for
beauty, has fallen down.
"Thus addressed by Bhimasena, Yudhishthira, said, with respect to Nakula,
these words: He was of righteous soul and the foremost of all persons
endued with intelligence. He, however, thought that there was nobody that
equalled him in beauty of person. Indeed, he regarded himself as superior
to all in that respect. It is for this that Nakula has fallen down. Know
this, O Vrikodara. What has been ordained for a person, O hero, must have
to be endured by him.
"Beholding Nakula and the others fall down, Pandus son Arjuna of white
steeds, that slayer of hostile heroes, fell down in great grief of heart.
When that foremost of men, who was endued with the energy of Shakra, had
fallen down, indeed, when that invincible hero was on the point of death,
Bhima said unto the king, I do not recollect any untruth uttered by this
high-souled one. Indeed, not even in jest did he say anything false. What
then is that for whose evil consequence this one has fallen down on the
Earth?
"Yudhishthira said, Arjuna had said that he would consume all our foes in
a single day. Proud of his heroism, he did not, however, accomplish what
he had said. Hence has he fallen down. This Phalguna disregarded all
wielders of bows. One desirous of prosperity should never indulge in such
sentiments."
Vaishampayana continued: "Having said so, the king proceeded on. Then
Bhima fell down. Having fallen down, Bhima addressed king Yudhishthira
the just, saying, O king, behold, I who am thy darling have fallen down.
For what reason have I dropped down? Tell me if thou knowest it.
"Yudhishthira said, Thou wert a great eater, and thou didst use to boast
of thy strength. Thou never didst attend, O Bhima, to the wants of others
while eating. It is for that, O Bhima, that thou hast fallen down.
"Having said these words, the mighty-armed Yudhishthira proceeded on,
without looking back. He had only one companion, the dog of which I have
repeatedly spoken to thee, that followed him now.
Vaishampayana said: "Those princes of restrained souls and devoted to
Yoga, proceeding to the north, beheld Himavat, that very large mountain.
Crossing the Himavat, they beheld a vast desert of sand. They then saw
the mighty mountain Meru, the foremost of all high-peaked mountains. As
those mighty ones were proceeding quickly, all rapt in Yoga, Yajnaseni,
falling of from Yoga, dropped down on the Earth. Beholding her fallen
down, Bhimasena of great strength addressed king Yudhishthira the just,
saying, O scorcher of foes, this princess never did any sinful act. Tell
us what the cause is for which Krishna has fallen down on the Earth!
"Yudhishthira said: O best of men, though we were all equal unto her she
had great partiality for Dhananjaya. She obtains the fruit of that
conduct today, O best of men."
Vaishampayana continued: "Having said this, that foremost one of Bharatas
race proceeded on. Of righteous soul, that foremost of men, endued with
great intelligence, went on, with mind intent on itself. Then Sahadeva of
great learning fell down on the Earth. Beholding him drop down, Bhima
addressed the king, saying, He who with great humility used to serve us
all, alas, why is that son of Madravati fallen down on the Earth?
"Yudhishthira said, He never thought anybody his equal in wisdom. It is
for that fault that this prince has fallen down.
Vaishampayana continued: "Having said this, the king proceeded, leaving
Sahadeva there. Indeed, Kuntis son Yudhishthira went on, with his
brothers and with the dog. Beholding both Krishna and the Pandava
Sahadeva fallen down, the brave Nakula, whose love for kinsmen was very
great, fell down himself. Upon the falling down of the heroic Nakula of
great personal beauty, Bhima once more addressed the king, saying, This
brother of ours who was endued with righteousness without incompleteness,
and who always obeyed our behests, this Nakula who was unrivalled for
beauty, has fallen down.
"Thus addressed by Bhimasena, Yudhishthira, said, with respect to Nakula,
these words: He was of righteous soul and the foremost of all persons
endued with intelligence. He, however, thought that there was nobody that
equalled him in beauty of person. Indeed, he regarded himself as superior
to all in that respect. It is for this that Nakula has fallen down. Know
this, O Vrikodara. What has been ordained for a person, O hero, must have
to be endured by him.
"Beholding Nakula and the others fall down, Pandus son Arjuna of white
steeds, that slayer of hostile heroes, fell down in great grief of heart.
When that foremost of men, who was endued with the energy of Shakra, had
fallen down, indeed, when that invincible hero was on the point of death,
Bhima said unto the king, I do not recollect any untruth uttered by this
high-souled one. Indeed, not even in jest did he say anything false. What
then is that for whose evil consequence this one has fallen down on the
Earth?
"Yudhishthira said, Arjuna had said that he would consume all our foes in
a single day. Proud of his heroism, he did not, however, accomplish what
he had said. Hence has he fallen down. This Phalguna disregarded all
wielders of bows. One desirous of prosperity should never indulge in such
sentiments."
Vaishampayana continued: "Having said so, the king proceeded on. Then
Bhima fell down. Having fallen down, Bhima addressed king Yudhishthira
the just, saying, O king, behold, I who am thy darling have fallen down.
For what reason have I dropped down? Tell me if thou knowest it.
"Yudhishthira said, Thou wert a great eater, and thou didst use to boast
of thy strength. Thou never didst attend, O Bhima, to the wants of others
while eating. It is for that, O Bhima, that thou hast fallen down.
"Having said these words, the mighty-armed Yudhishthira proceeded on,
without looking back. He had only one companion, the dog of which I have
repeatedly spoken to thee, that followed him now.
17 Mahaprasthana Parva 001
Upa-Parva:
(94) Mahaprasthanika----------------------------------------------------------------------------------------
SECTION 1
ॐ Having bowed down unto Narayana, and to Nara, the foremost of men, as
also to the goddess Sarasvati, should the word "Jaya" be uttered.
Janamejaya said: "Having heard of that encounter with iron bolts between
the heroes of the Vrishni and the Andhaka races, and having been informed
also of Krishnas ascension to Heaven, what did the Pandavas do?"
Vaishampayana said: "Having heard the particulars of the great slaughter
of the Vrishnis, the Kaurava king set his heart on leaving the world. He
addressed Arjuna, saying, O thou of great intelligence, it is Time that
cooks every creature (in his cauldron). I think that what has happened is
due to the cords of Time (with which he binds us all). It behoveth thee
also to see it.
"Thus addressed by his brother, the son of Kunti only repeated the word
Time, Time! and fully endorsed the view of his eldest brother gifted with
great intelligence. Ascertaining the resolution of Arjuna, Bhimasena and
the twins fully endorsed the words that Arjuna had said. Resolved to
retire from the world for earning merit, they brought Yuyutsu before
them. Yudhishthira made over the kingdom to the son of his uncle by his
Vaisya wife. Installing Parikshit also on their throne, as king, the
eldest brother of the Pandavas, filled with sorrow, addressed Subhadra,
saying, This son of thy son will be the king of the Kurus. The survivor
of the Yadus, Vajra, has been made a king. Parikshit will rule in
Hastinapura, while the Yadava prince, Vajra, will rule in Shakraprastha.
He should be protected by thee. Never set thy heart on unrighteousness.
"Having said these words, king Yudhishthira the just, along with his
brothers, promptly offered oblations of water unto Vasudeva of great
intelligence, as also unto his old maternal uncle and Rama and others. He
then duly performed the Sraddhas of all those deceased kinsmen of his.
The king, in honour of Hari and naming him repeatedly, fed the
Island-born Vyasa, and Narada, and Markandeya possessed of wealth of
penances, and Yajnavalkya of Bharadwajas race, with many delicious
viands. In honour of Krishna, he also gave away many jewels and gems, and
robes and clothes, and villages, and horses and cars, and female slaves
by hundreds and thousands unto foremost of Brahmanas. Summoning the
citizens. Kripa was installed as the preceptor and Parikshit was made
over to him as his disciple, O chief of Bharatas race.
"Then Yudhishthira once more summoned all his subjects. The royal sage
informed them of his intentions. The citizens and the inhabitants of the
provinces, hearing the kings words, became filled with anxiety and
disapproved of them. This should never be done, said they unto the king.
The monarch, well versed with the changes brought about by time, did not
listen to their counsels. Possessed of righteous soul, he persuaded the
people to sanction his views. He then set his heart on leaving the world.
His brothers also formed the same resolution. Then Dharmas son,
Yudhishthira, the king of the Kurus, casting off his ornaments, wore
barks of trees. Bhima and Arjuna and the twins, and Draupadi also of
great fame, similarly clad themselves in bark of trees, O king. Having
caused the preliminary rites of religion, O chief of Bharatas race, which
were to bless them in the accomplishment of their design, those foremost
of men cast off their sacred fires into the water. The ladies, beholding
the princes in that guise, wept aloud. They seemed to look as they had
looked in days before, when with Draupadi forming the sixth in number
they set out from the capital after their defeat at dice. The brothers,
however, were all very cheerful at the prospect of retirement.
Ascertaining the intentions of Yudhishthira and seeing the destruction of
the Vrishnis, no other course of action could please them then.
"The five brothers, with Draupadi forming the sixth, and a dog forming
the seventh, set out on their journey. Indeed, even thus did king
Yudhishthira depart, himself the head of a party of seven, from the city
named after the elephant. The citizen and the ladies of the royal
household followed them for some distance. None of them, however, could
venture to address the king for persuading him to give up his intention.
The denizens of the city then returned; Kripa and others stood around
Yuyutsu as their centre. Ulupi, the daughter of the Naga chief, O thou of
Kuntis race, entered the waters of Ganga. The princess Chitrangada set
out for the capital of Manipura. The other ladies who were the
grandmothers of Parikshit centered around him. Meanwhile the high-souled
Pandavas, O thou of Kurus race, and Draupadi of great fame, having
observed the preliminary fast, set out with their faces towards the east.
Setting themselves on Yoga, those high-souled ones, resolved to observe
the religion of Renunciation, traversed through various countries and
reached diverse rivers and seas. Yudhishthira, proceeded first. Behind
him was Bhima; next walked Arjuna; after him were the twins in the order
of their birth; behind them all, O foremost one of Bharatas race,
proceeded Draupadi, that first of women, possessed of great beauty, of
dark complexion, and endued with eyes resembling lotus petals. While the
Pandavas set out for the forest, a dog followed them.
"Proceeding on, those heroes reached the sea of red waters. Dhananjaya
had not cast off his celestial bow Gandiva, nor his couple of
inexhaustible quivers, actuated, O king, by the cupidity that attaches
one to things of great value. The Pandavas there beheld the deity of fire
standing before them like a hill. Closing their way, the god stood there
in his embodied form. The deity of seven flames then addressed the
Pandavas, saying, Ye heroic sons of Pandu, know me for the deity of fire.
O mighty-armed Yudhishthira, O Bhimasena that art a scorcher of foes, O
Arjuna, and ye twins of great courage, listen to what I say! Ye foremost
ones of Kurus race, I am the god of fire. The forest of Khandava was
burnt by me, through the puissance of Arjuna and of Narayana himself. Let
your brother Phalguna proceed to the woods after casting off Gandiva,
that high weapon. He has no longer any need of it. That precious discus,
which was with the high-souled Krishna, has disappeared (from the world).
When the time again comes, it will come back into his hands. This
foremost of bows, Gandiva, was procured by me from Varuna for the use of
Partha. Let it be made over to Varuna himself.
"At this, all the brothers urged Dhananjaya to do what the deity said. He
then threw into the waters (of the sea) both the bow and the couple of
inexhaustible quivers. After this, O chief of Bharatas race, the god of
the fire disappeared then and there. The heroic sons of Pandu next
proceeded with their faces turned towards the south. Then, by the
northern coast of the salt sea, those princes of Bharatas race proceeded
to the south-west. Turning next towards the west, they beheld the city of
Dwaraka covered by the ocean. Turning next to the north, those foremost
ones proceeded on. Observant of Yoga, they were desirous of making a
round of the whole Earth."
Thursday, October 8, 2015
Parva 16 008
SECTION 8
Vaishampayana said: "As Arjuna entered the asylum of the truthful Rishi,
he beheld the son of Satyavati seated in a secluded spot.
"Approaching that Rishi of high vows and endued with a knowledge of all
duties, he said, I am Arjuna, and then awaited his pleasure. Satyavatis
son, endued with high penances, answered, saying Welcome! Of tranquil
soul, the great Muni further said, Take thy seat. Seeing that the son of
Pritha was exceedingly cheerless and breathing heavy sighs repeatedly and
filled with despair, Vyasa addressed him, saying, "Hast thou been
sprinkled with water from anybodys nails or hair, or the end of anybodys
cloth, or from the mouth of a jar? Hast thou had sexual congress with any
woman before the cessation of her functional flow? Hast thou slain a
Brahmana? Hast thou been vanquished in battle? Thou lookest like one
shorn of prosperity. I do not know that thou hast been defeated by
anyone. Why then, O chief of Bharatas race, this exceedingly dejected
aspect? It behoveth thee, O son of Pritha, to tell me all, if, indeed,
there be no harm in telling it."
"Arjuna said, He whose complexion was like that of a (newly-risen) cloud,
he whose eyes were like a pair of large lotus petals, Krishna, has, with
Rama, cast off his body and ascended to Heaven. At Prabhasa, through iron
bolts generated by the curse denounced by Brahmanas, the destruction has
taken place of the Vrishni heroes. Awful hath that carnage been, and not
even a single hero has escaped. The heroes of the Bhoja, the Andhaka, and
the Vrishni races, O Brahmana, who were all endued with high souls, great
might, and leonine pride, have slaughtered one another in battle.
Possessed of arms that looked like maces of iron, and capable of bearing
the strokes of heavy clubs and darts, alas, they have all been slain with
blades of Eraka grass. Behold the perverse course of Time. 500,000
mighty-armed warriors have thus been laid low. Encountering one another,
they have met with destruction. Thinking repeatedly of this carnage of
the Yadava warriors of immeasurable energy and of the illustrious
Krishna, I fail to derive peace of mind. The death of the wielder of
Sarnga is as incredible as the drying up of the ocean, the displacement
of a mountain, the falling down of the vault of heaven, or the cooling
property of fire. Deprived of the company of the Vrishni heroes, I desire
not to live in this world. Another incident has happened that is more
painful than this, O thou that art possessed of wealth of penances.
Repeatedly thinking of it, my heart is breaking. In my very sight, O
Brahmana, thousands of Vrishni ladies were carried away by the Abhiras of
the country of the five waters, who assailed us. Taking up my bow I found
myself unequal to even string it. The might that had existed in my arms
seemed to have disappeared on that occasion. O great ascetic, my weapons
of diverse kinds failed to make their appearance. Soon, again, my shafts
became exhausted. That person of immeasurable soul, of four arms,
wielding the conch, the discus, and the mace, clad in yellow robes, dark
of complexion, and possessing eyes resembling lotus-petals, is no longer
seen by me. Alas, reft of Govinda, what have I to live for, dragging my
life in sorrow? He who used to stalk in advance of my car, that divine
form endued with great splendour and unfading puissance, consuming as he
proceeded all hostile warriors, can no longer be seen by me. No longer
beholding him who by his energy first burnt all hostile troops whom I
afterwards despatched with shafts sped from Gandiva, I am filled with
grief and my head swims, O best of men. Penetrated with cheerlessness and
despair, I fail to obtain peace of mind. I dare not live, reft of the
heroic Janardana. As soon as I heard that Vishnu had left the Earth, my
eyes became dim and all things disappeared from my vision. O best of men,
it behoveth thee to tell me what is good for me now, for I am now a
wanderer with an empty heart, despoiled of my kinsmen and of my
possession.
"Vyasa said, The mighty car-warriors of the Vrishni and the Andhaka races
have all been consumed by the Brahmanas curse. O chief of Kurus race, it
behoveth thee not to grieve for their destruction. That which has
happened had been ordained. It was the destiny of those high-souled
warriors. Krishna suffered it to take place although he was fully
competent to baffle it. Govinda was able to alter the very course of the
universe with all its mobile and immobile creatures. What need then be
said of the curse of even high-souled Brahmanas? He who used to proceed
in front of thy car, armed with discus and mace, through affection for
thee, was the four-armed Vasudeva, that ancient rishi. That high-souled
one of expansive eyes, Krishna, having lightened the burthen of the Earth
and cast off his (human) body, has attained to his own high seat. By thee
also, O foremost of men, with Bhima for thy helpmate and the twins, O
mighty-armed hero, has the great work of the gods been accomplished. O
foremost one of Kurus race, I regard thee and thy brothers as crowned
with success, for ye have accomplished the great purpose of your lives.
The time has come for your departure from the world. Even this, O
puissant one, is what is beneficial for you now. Even thus, understanding
and prowess and foresight, O Bharata, arise when days of prosperity have
not outrun. These very acquisitions disappear when the hour of adversity
comes. All this has Time for its root. Time is, indeed, the seed of the
universe, O Dhananjaya. It is Time, again, that withdraws everything at
its pleasure. One becomes mighty, and, again, losing that might, becomes
weak. One becomes a master and rules others, and, again, losing that
position, becomes a servant for obeying the behests of others. Thy
weapons, having achieved success, have gone away to the place they came
from. They will, again, come into thy hands when the Time for their
coming approaches. The time has come, O Bharata, for you all to attain to
the highest goal. Even this is what I regard to be highly beneficial for
you all, O chief of Bharatas race."
Vaishampayana continued: "Having heard these words of Vyasa of
immeasurable energy, the son of Pritha, receiving his permission,
returned to the city named after the elephant. Entering it, the hero
approached Yudhishthira and informed him of all that had taken place with
reference to the Vrishnis."
The end of Mausala-parv
Vaishampayana said: "As Arjuna entered the asylum of the truthful Rishi,
he beheld the son of Satyavati seated in a secluded spot.
"Approaching that Rishi of high vows and endued with a knowledge of all
duties, he said, I am Arjuna, and then awaited his pleasure. Satyavatis
son, endued with high penances, answered, saying Welcome! Of tranquil
soul, the great Muni further said, Take thy seat. Seeing that the son of
Pritha was exceedingly cheerless and breathing heavy sighs repeatedly and
filled with despair, Vyasa addressed him, saying, "Hast thou been
sprinkled with water from anybodys nails or hair, or the end of anybodys
cloth, or from the mouth of a jar? Hast thou had sexual congress with any
woman before the cessation of her functional flow? Hast thou slain a
Brahmana? Hast thou been vanquished in battle? Thou lookest like one
shorn of prosperity. I do not know that thou hast been defeated by
anyone. Why then, O chief of Bharatas race, this exceedingly dejected
aspect? It behoveth thee, O son of Pritha, to tell me all, if, indeed,
there be no harm in telling it."
"Arjuna said, He whose complexion was like that of a (newly-risen) cloud,
he whose eyes were like a pair of large lotus petals, Krishna, has, with
Rama, cast off his body and ascended to Heaven. At Prabhasa, through iron
bolts generated by the curse denounced by Brahmanas, the destruction has
taken place of the Vrishni heroes. Awful hath that carnage been, and not
even a single hero has escaped. The heroes of the Bhoja, the Andhaka, and
the Vrishni races, O Brahmana, who were all endued with high souls, great
might, and leonine pride, have slaughtered one another in battle.
Possessed of arms that looked like maces of iron, and capable of bearing
the strokes of heavy clubs and darts, alas, they have all been slain with
blades of Eraka grass. Behold the perverse course of Time. 500,000
mighty-armed warriors have thus been laid low. Encountering one another,
they have met with destruction. Thinking repeatedly of this carnage of
the Yadava warriors of immeasurable energy and of the illustrious
Krishna, I fail to derive peace of mind. The death of the wielder of
Sarnga is as incredible as the drying up of the ocean, the displacement
of a mountain, the falling down of the vault of heaven, or the cooling
property of fire. Deprived of the company of the Vrishni heroes, I desire
not to live in this world. Another incident has happened that is more
painful than this, O thou that art possessed of wealth of penances.
Repeatedly thinking of it, my heart is breaking. In my very sight, O
Brahmana, thousands of Vrishni ladies were carried away by the Abhiras of
the country of the five waters, who assailed us. Taking up my bow I found
myself unequal to even string it. The might that had existed in my arms
seemed to have disappeared on that occasion. O great ascetic, my weapons
of diverse kinds failed to make their appearance. Soon, again, my shafts
became exhausted. That person of immeasurable soul, of four arms,
wielding the conch, the discus, and the mace, clad in yellow robes, dark
of complexion, and possessing eyes resembling lotus-petals, is no longer
seen by me. Alas, reft of Govinda, what have I to live for, dragging my
life in sorrow? He who used to stalk in advance of my car, that divine
form endued with great splendour and unfading puissance, consuming as he
proceeded all hostile warriors, can no longer be seen by me. No longer
beholding him who by his energy first burnt all hostile troops whom I
afterwards despatched with shafts sped from Gandiva, I am filled with
grief and my head swims, O best of men. Penetrated with cheerlessness and
despair, I fail to obtain peace of mind. I dare not live, reft of the
heroic Janardana. As soon as I heard that Vishnu had left the Earth, my
eyes became dim and all things disappeared from my vision. O best of men,
it behoveth thee to tell me what is good for me now, for I am now a
wanderer with an empty heart, despoiled of my kinsmen and of my
possession.
"Vyasa said, The mighty car-warriors of the Vrishni and the Andhaka races
have all been consumed by the Brahmanas curse. O chief of Kurus race, it
behoveth thee not to grieve for their destruction. That which has
happened had been ordained. It was the destiny of those high-souled
warriors. Krishna suffered it to take place although he was fully
competent to baffle it. Govinda was able to alter the very course of the
universe with all its mobile and immobile creatures. What need then be
said of the curse of even high-souled Brahmanas? He who used to proceed
in front of thy car, armed with discus and mace, through affection for
thee, was the four-armed Vasudeva, that ancient rishi. That high-souled
one of expansive eyes, Krishna, having lightened the burthen of the Earth
and cast off his (human) body, has attained to his own high seat. By thee
also, O foremost of men, with Bhima for thy helpmate and the twins, O
mighty-armed hero, has the great work of the gods been accomplished. O
foremost one of Kurus race, I regard thee and thy brothers as crowned
with success, for ye have accomplished the great purpose of your lives.
The time has come for your departure from the world. Even this, O
puissant one, is what is beneficial for you now. Even thus, understanding
and prowess and foresight, O Bharata, arise when days of prosperity have
not outrun. These very acquisitions disappear when the hour of adversity
comes. All this has Time for its root. Time is, indeed, the seed of the
universe, O Dhananjaya. It is Time, again, that withdraws everything at
its pleasure. One becomes mighty, and, again, losing that might, becomes
weak. One becomes a master and rules others, and, again, losing that
position, becomes a servant for obeying the behests of others. Thy
weapons, having achieved success, have gone away to the place they came
from. They will, again, come into thy hands when the Time for their
coming approaches. The time has come, O Bharata, for you all to attain to
the highest goal. Even this is what I regard to be highly beneficial for
you all, O chief of Bharatas race."
Vaishampayana continued: "Having heard these words of Vyasa of
immeasurable energy, the son of Pritha, receiving his permission,
returned to the city named after the elephant. Entering it, the hero
approached Yudhishthira and informed him of all that had taken place with
reference to the Vrishnis."
The end of Mausala-parv
Parva 16 007
SECTION 7
Vaishampayana said: "That scorcher of foes, Vibhatsu, thus addressed by
his maternal uncle, replied, with great cheerlessness of heart, unto
Vasudeva who was equally cheerless, saying, O uncle, I am unable to look
at this Earth when she is reft of that hero of Vrishnis race and those my
other kinsmen. The king and Bhimasena and Sahadeva and Nakula and
Yajnaseni, numbering the sixth, are of the same mind with myself in this
matter. The time has come for the departure of the king also. Know this,
that the hour of our departure too is at hand. Thou art the foremost of
those that are well conversant with the course of time. I shall, however,
O chastiser of foes, first remove to Indraprastha the women of the
Vrishni race as also the children and the aged. Having said so unto his
uncle, Arjuna next addressed Daruka, saying, I wish to see without any
delay the chief officers of the Vrishni heroes. Having uttered these
words, the heroic Arjuna, grieving for those great car-warriors (who had
been slain), entered the great hall of the Yadavas (where they used to
hold their court), called Sudharma. When he had taken his seat there, all
the citizens, including the Brahmanas, and all the ministers of state
came and stood surrounding him. Then Partha, more grieved than they,
addressed those grieving and cheerless citizens and officers who were
more dead than alive, and said these words that were well suited to the
occasion: I shall take away with me the remnants of the Vrishnis and the
Andhakas. The sea will soon engulf this city. Equip all your cars and
place on them all your wealth. This Vajra (the grandson of Krishna) will
be your king at Shakraprastha. On the seventh day from this, at sunrise,
we shall set out. Make your preparations without delay.
"Thus addressed by Prithas son of pure deeds, all of them hastened their
preparations with eagerness for achieving their safety. Arjuna passed
that night in the mansion of Keshava. He was suddenly overwhelmed with
great grief and stupefaction. When morning dawned, Vasudeva of great
energy and prowess attained, through the aid of Yoga, to the highest
goal. A loud and heart-rending sound of wailing was heard in Vasudevas
mansion, uttered by the weeping ladies. They were seen with dishevelled
hair and divested of ornaments and floral wreaths. Beating their breasts
with their hands, they indulged in heart-rending lamentations. Those
foremost of women, Devaki and Bhadra and Rohini and Madira threw
themselves on the bodies of their lord. Then Partha caused the body of
his uncle to be carried out on a costly vehicle borne on the shoulders of
men. It was followed by all the citizens of Dwaraka and the people of the
provinces, all of whom, deeply afflicted by grief, had been well-affected
towards the deceased hero. Before that vehicle were borne the umbrella
which had been held over his head at the conclusion of the
horse-sacrifice he had achieved while living, and also the blazing fires
he had daily worshipped, with the priests that had used to attend to
them. The body of the hero was followed by his wives decked in ornaments
and surrounded by thousands of women and thousands of their
daughters-in-law. The last rites were then performed at that spot which
had been agreeable to him while he was alive. The four wives of that
heroic son of Sura ascended the funeral pyre and were consumed with the
body of their lord. All of them attained to those regions of felicity
which were his. The son of Pandu burnt the body of his uncle together
with those four wives of his, using diverse kinds of scents and perfumed
wood. As the funeral pyre blazed up, a loud sound was heard of the
burning wood and other combustible materials, along with the clear chant
of Samans and the wailing of the citizens and others who witnessed the
rite. After it was all over, the boys of the Vrishni and Andhaka races,
headed by Vajra, as also the ladies, offered oblations of water to the
high-souled hero.
"Phalguna, who was careful in observing every duty, having caused this
duty to be performed, proceeded, O chief of Bharatas race, next to the
place where the Vrishnis were slaughtered. The Kuru prince, beholding
them lying slaughtered all around, became exceedingly cheerless. He,
however, did what was required to be done in view of that which had
happened. The last rites were performed, according to the order of
seniority, unto the bodies of those heroes slain by the iron bolts born,
by virtue of the curse denounced by the Brahmanas, of the blades of Eraka
grass. Searching out the bodies then of Rama and Vasudeva, Arjuna caused
them to be burnt by persons skilled in that act. The son of Pandu, having
next performed duly those sraddha rites that are done to the dead,
quickly set out on the seventh day, mounting on his car. The widows of
the Vrishni heroes, wailing aloud, followed the high-souled son of Pandu.
Dhananjaya, on cars drawn by bullocks and mules and camels. All were in
deep affliction. The servants of the Vrishnis, their horsemen, and their
car-warriors too, followed the procession. The citizens and the
inhabitants of the country, at the command of Prithas son, set out at the
same time and proceeded, surrounding that cavalcade destitute of heroes
and numbering only women and the aged and the children. The warriors who
fought from the backs of elephants proceeded on elephants as huge as
hills. The foot-soldiers also set out, together with the reserves. The
children of the Andhaka and the Vrishni races, all followed Arjuna. The
Brahmanas and Kshatriyas, and Vaisyas, and wealthy Sudras, set out,
keeping before them the 16,000 women that had formed Vasudevas harem, and
Vajra, the grandson of the intelligent Krishna. The widows of the other
heroes of the Bhoja, the Vrishni, and the Andhaka races, lordless now,
that set out with Arjuna, numbered many millions. That foremost of
car-warriors, that conqueror of hostile towns, the son of Pritha,
escorted this vast procession of Vrishnis, which still abounded with
wealth, and which looked like a veritable ocean.
"After all the people had set out, the ocean, that home of sharks and
alligators, flooded Dvaraka, which still teemed with wealth of every
kind, with its waters. Whatever portion of the ground was passed over,
ocean immediately flooded over with his waters. Beholding this wonderful
sight, the inhabitants of Dvaraka walked faster and faster, saying,
Wonderful is the course of fate! Dhananjaya, after abandoning Dvaraka,
proceeded by slow marches, causing the Vrishni women to rest in pleasant
forests and mountains and by the sides of delightful streams. Arrived at
the country of the five waters, the puissant Dhananjaya planted a rich
encampment in the midst of a land that abounded with corn and kine and
other animals. Beholding those lordless widows escorted by Prithas son
alone O Bharata, the robbers felt a great temptation (for plunder). Then
those sinful wretches, with hearts overwhelmed by cupidity, those Abhiras
of ill omen, assembled together and held a consultation. They said, Here
there is only one bowman, Arjuna. The cavalcade consists of children and
the old. He escorts them, transgressing us. The warriors (of the
Vrishnis) are without energy. Then those robbers, numbering by thousands,
and armed with clubs, rushed towards the procession of the Vrishnis,
desirous of plunder. Urged by the perverse course of time they fell upon
that vast concourse, frightening it with loud leonine shouts and desirous
of slaughter. The son of Kunti, suddenly ceasing to advance along the
path, turned, with his followers, towards the place where the robbers had
attacked the procession. Smiling the while, that mighty-armed warrior
addressed the assailants, saying, You sinful wretches, forbear, if ye
love your lives. Ye will rue this when I pierce your bodies with my
shafts and take your lives. Though thus addressed by that hero, they
disregarded his words, and though repeatedly dissuaded, they fell upon
Arjuna. Then Arjuna endeavoured to string his large, indestructible,
celestial bow with some effort. He succeeded with great difficulty in
stringing it, when the battle had become furious. He then began to think
of his celestial weapons but they would not come to his mind. Beholding
that furious battle, the loss of the might of his arm, and the
non-appearance of his celestial weapons, Arjuna became greatly ashamed.
The Vrishni warriors including the foot-soldiers, the elephant-warriors,
and the car-men, failed to rescue those Vrishni women that were being
snatched away by the robbers. The concourse was very large. The robbers
assailed it at different points. Arjuna tried his best to protect it, but
could not succeed. In the very sightof all the warriors, many foremost of
ladies were dragged away, while others went away with the robbers of
their own accord. The puissant Arjuna, supported by the servants of the
Vrishnis, struck the robbers with shafts sped from Gandiva. Soon,
however. O king, his shafts were exhausted. In former days his shafts had
been inexhaustible. Now, however, they proved otherwise. Finding his
shafts exhausted, he became deeply afflicted with grief. The son of Indra
then began to strike the robbers with the horns of his bow. Those
Mlecchas, however, O Janamejaya, in the very sight of Partha, retreated,
taking away with them many foremost ladies of the Vrishnis and Andhakas.
The puissant Dhananjaya regarded it all as the work of destiny. Filled
with sorrow he breathed heavy sighs at the thought of the non-appearance
of his (celestial) weapons, the loss of the might of his arms, the
refusal of his bow to obey him, and the exhaustion of his shafts.
Regarding it all as the work of destiny, he became exceedingly cheerless.
He then ceased, O king, to make further efforts, saying, he had not the
power which he had before. The high-souled one, taking with him the
remnant of the Vrishni women, and the wealth that was still with them,
reached Kurukshetra. Thus bringing with him the remnant of the Vrishnis.
he established them at different places. He established the son of
Kritavarma at the city called Marttikavat, with the remnant of the women
of the Bhoja king. Escorting the remainder, with children and old men and
women, the son of Pandu established them, who were reft of heroes, in the
city of Indraprastha. The dear son of Yuyudhana, with a company of old
men and children and women, the righteous-souled Arjuna established on
the banks of the Sarasvati. The rule of Indraprastha was given to Vajra.
The widows of Akrura then desired to retire into the woods. Vajra asked
them repeatedly to desist, but they did not listen to him. Rukmini, the
princess of Gandhara, Saivya, Haimavati, and queen Jamvabati ascended the
funeral pyre. Satyabhama and other dear wives of Krishna entered the
woods, O king, resolved to set themselves to the practice of penances.
They began to live on fruits and roots and pass their time in the
contemplation of Hari. Going beyond the Himavat, they took up their abode
in a place called Kalpa. Those men who had followed Arjuna from
Dwaravati, were distributed into groups, and bestowed upon Vajra. Having
done all these acts suited to the occasion, Arjuna, with eyes bathed in
tears, then entered the retreat of Vyasa. There he beheld the Island-born
Rishi seated at his ease."
Vaishampayana said: "That scorcher of foes, Vibhatsu, thus addressed by
his maternal uncle, replied, with great cheerlessness of heart, unto
Vasudeva who was equally cheerless, saying, O uncle, I am unable to look
at this Earth when she is reft of that hero of Vrishnis race and those my
other kinsmen. The king and Bhimasena and Sahadeva and Nakula and
Yajnaseni, numbering the sixth, are of the same mind with myself in this
matter. The time has come for the departure of the king also. Know this,
that the hour of our departure too is at hand. Thou art the foremost of
those that are well conversant with the course of time. I shall, however,
O chastiser of foes, first remove to Indraprastha the women of the
Vrishni race as also the children and the aged. Having said so unto his
uncle, Arjuna next addressed Daruka, saying, I wish to see without any
delay the chief officers of the Vrishni heroes. Having uttered these
words, the heroic Arjuna, grieving for those great car-warriors (who had
been slain), entered the great hall of the Yadavas (where they used to
hold their court), called Sudharma. When he had taken his seat there, all
the citizens, including the Brahmanas, and all the ministers of state
came and stood surrounding him. Then Partha, more grieved than they,
addressed those grieving and cheerless citizens and officers who were
more dead than alive, and said these words that were well suited to the
occasion: I shall take away with me the remnants of the Vrishnis and the
Andhakas. The sea will soon engulf this city. Equip all your cars and
place on them all your wealth. This Vajra (the grandson of Krishna) will
be your king at Shakraprastha. On the seventh day from this, at sunrise,
we shall set out. Make your preparations without delay.
"Thus addressed by Prithas son of pure deeds, all of them hastened their
preparations with eagerness for achieving their safety. Arjuna passed
that night in the mansion of Keshava. He was suddenly overwhelmed with
great grief and stupefaction. When morning dawned, Vasudeva of great
energy and prowess attained, through the aid of Yoga, to the highest
goal. A loud and heart-rending sound of wailing was heard in Vasudevas
mansion, uttered by the weeping ladies. They were seen with dishevelled
hair and divested of ornaments and floral wreaths. Beating their breasts
with their hands, they indulged in heart-rending lamentations. Those
foremost of women, Devaki and Bhadra and Rohini and Madira threw
themselves on the bodies of their lord. Then Partha caused the body of
his uncle to be carried out on a costly vehicle borne on the shoulders of
men. It was followed by all the citizens of Dwaraka and the people of the
provinces, all of whom, deeply afflicted by grief, had been well-affected
towards the deceased hero. Before that vehicle were borne the umbrella
which had been held over his head at the conclusion of the
horse-sacrifice he had achieved while living, and also the blazing fires
he had daily worshipped, with the priests that had used to attend to
them. The body of the hero was followed by his wives decked in ornaments
and surrounded by thousands of women and thousands of their
daughters-in-law. The last rites were then performed at that spot which
had been agreeable to him while he was alive. The four wives of that
heroic son of Sura ascended the funeral pyre and were consumed with the
body of their lord. All of them attained to those regions of felicity
which were his. The son of Pandu burnt the body of his uncle together
with those four wives of his, using diverse kinds of scents and perfumed
wood. As the funeral pyre blazed up, a loud sound was heard of the
burning wood and other combustible materials, along with the clear chant
of Samans and the wailing of the citizens and others who witnessed the
rite. After it was all over, the boys of the Vrishni and Andhaka races,
headed by Vajra, as also the ladies, offered oblations of water to the
high-souled hero.
"Phalguna, who was careful in observing every duty, having caused this
duty to be performed, proceeded, O chief of Bharatas race, next to the
place where the Vrishnis were slaughtered. The Kuru prince, beholding
them lying slaughtered all around, became exceedingly cheerless. He,
however, did what was required to be done in view of that which had
happened. The last rites were performed, according to the order of
seniority, unto the bodies of those heroes slain by the iron bolts born,
by virtue of the curse denounced by the Brahmanas, of the blades of Eraka
grass. Searching out the bodies then of Rama and Vasudeva, Arjuna caused
them to be burnt by persons skilled in that act. The son of Pandu, having
next performed duly those sraddha rites that are done to the dead,
quickly set out on the seventh day, mounting on his car. The widows of
the Vrishni heroes, wailing aloud, followed the high-souled son of Pandu.
Dhananjaya, on cars drawn by bullocks and mules and camels. All were in
deep affliction. The servants of the Vrishnis, their horsemen, and their
car-warriors too, followed the procession. The citizens and the
inhabitants of the country, at the command of Prithas son, set out at the
same time and proceeded, surrounding that cavalcade destitute of heroes
and numbering only women and the aged and the children. The warriors who
fought from the backs of elephants proceeded on elephants as huge as
hills. The foot-soldiers also set out, together with the reserves. The
children of the Andhaka and the Vrishni races, all followed Arjuna. The
Brahmanas and Kshatriyas, and Vaisyas, and wealthy Sudras, set out,
keeping before them the 16,000 women that had formed Vasudevas harem, and
Vajra, the grandson of the intelligent Krishna. The widows of the other
heroes of the Bhoja, the Vrishni, and the Andhaka races, lordless now,
that set out with Arjuna, numbered many millions. That foremost of
car-warriors, that conqueror of hostile towns, the son of Pritha,
escorted this vast procession of Vrishnis, which still abounded with
wealth, and which looked like a veritable ocean.
"After all the people had set out, the ocean, that home of sharks and
alligators, flooded Dvaraka, which still teemed with wealth of every
kind, with its waters. Whatever portion of the ground was passed over,
ocean immediately flooded over with his waters. Beholding this wonderful
sight, the inhabitants of Dvaraka walked faster and faster, saying,
Wonderful is the course of fate! Dhananjaya, after abandoning Dvaraka,
proceeded by slow marches, causing the Vrishni women to rest in pleasant
forests and mountains and by the sides of delightful streams. Arrived at
the country of the five waters, the puissant Dhananjaya planted a rich
encampment in the midst of a land that abounded with corn and kine and
other animals. Beholding those lordless widows escorted by Prithas son
alone O Bharata, the robbers felt a great temptation (for plunder). Then
those sinful wretches, with hearts overwhelmed by cupidity, those Abhiras
of ill omen, assembled together and held a consultation. They said, Here
there is only one bowman, Arjuna. The cavalcade consists of children and
the old. He escorts them, transgressing us. The warriors (of the
Vrishnis) are without energy. Then those robbers, numbering by thousands,
and armed with clubs, rushed towards the procession of the Vrishnis,
desirous of plunder. Urged by the perverse course of time they fell upon
that vast concourse, frightening it with loud leonine shouts and desirous
of slaughter. The son of Kunti, suddenly ceasing to advance along the
path, turned, with his followers, towards the place where the robbers had
attacked the procession. Smiling the while, that mighty-armed warrior
addressed the assailants, saying, You sinful wretches, forbear, if ye
love your lives. Ye will rue this when I pierce your bodies with my
shafts and take your lives. Though thus addressed by that hero, they
disregarded his words, and though repeatedly dissuaded, they fell upon
Arjuna. Then Arjuna endeavoured to string his large, indestructible,
celestial bow with some effort. He succeeded with great difficulty in
stringing it, when the battle had become furious. He then began to think
of his celestial weapons but they would not come to his mind. Beholding
that furious battle, the loss of the might of his arm, and the
non-appearance of his celestial weapons, Arjuna became greatly ashamed.
The Vrishni warriors including the foot-soldiers, the elephant-warriors,
and the car-men, failed to rescue those Vrishni women that were being
snatched away by the robbers. The concourse was very large. The robbers
assailed it at different points. Arjuna tried his best to protect it, but
could not succeed. In the very sightof all the warriors, many foremost of
ladies were dragged away, while others went away with the robbers of
their own accord. The puissant Arjuna, supported by the servants of the
Vrishnis, struck the robbers with shafts sped from Gandiva. Soon,
however. O king, his shafts were exhausted. In former days his shafts had
been inexhaustible. Now, however, they proved otherwise. Finding his
shafts exhausted, he became deeply afflicted with grief. The son of Indra
then began to strike the robbers with the horns of his bow. Those
Mlecchas, however, O Janamejaya, in the very sight of Partha, retreated,
taking away with them many foremost ladies of the Vrishnis and Andhakas.
The puissant Dhananjaya regarded it all as the work of destiny. Filled
with sorrow he breathed heavy sighs at the thought of the non-appearance
of his (celestial) weapons, the loss of the might of his arms, the
refusal of his bow to obey him, and the exhaustion of his shafts.
Regarding it all as the work of destiny, he became exceedingly cheerless.
He then ceased, O king, to make further efforts, saying, he had not the
power which he had before. The high-souled one, taking with him the
remnant of the Vrishni women, and the wealth that was still with them,
reached Kurukshetra. Thus bringing with him the remnant of the Vrishnis.
he established them at different places. He established the son of
Kritavarma at the city called Marttikavat, with the remnant of the women
of the Bhoja king. Escorting the remainder, with children and old men and
women, the son of Pandu established them, who were reft of heroes, in the
city of Indraprastha. The dear son of Yuyudhana, with a company of old
men and children and women, the righteous-souled Arjuna established on
the banks of the Sarasvati. The rule of Indraprastha was given to Vajra.
The widows of Akrura then desired to retire into the woods. Vajra asked
them repeatedly to desist, but they did not listen to him. Rukmini, the
princess of Gandhara, Saivya, Haimavati, and queen Jamvabati ascended the
funeral pyre. Satyabhama and other dear wives of Krishna entered the
woods, O king, resolved to set themselves to the practice of penances.
They began to live on fruits and roots and pass their time in the
contemplation of Hari. Going beyond the Himavat, they took up their abode
in a place called Kalpa. Those men who had followed Arjuna from
Dwaravati, were distributed into groups, and bestowed upon Vajra. Having
done all these acts suited to the occasion, Arjuna, with eyes bathed in
tears, then entered the retreat of Vyasa. There he beheld the Island-born
Rishi seated at his ease."
Parva 16 006
SECTION 6
Vaishampayana said: "The Kuru prince beheld the heroic and high-souled
Anakadundubhi lying on the ground and burning with grief on account of
his sons. The broad-chested and mighty-armed son of Pritha, more
afflicted than his uncle, with eyes bathed in tears, touched his uncles
feet, O Bharata. The mighty-armed Anakadundubhi wished to smell the head
of his sisters son but failed to do it, O slayer of foes. The old man of
mighty arms, deeply afflicted, embraced Partha with his arms and wept
aloud, remembering his sons, brothers, grandsons, daughters sons, and
friends.
"Vasudeva said, Without beholding those heroes, O Arjuna, who had
subjugated all the kings of the Earth and the Daityas a hundred times, I
am still alive! Methinks, I have no death! Through the fault of those two
heroes who were thy dear disciples and who were much regarded by thee,
also, O Partha, the Vrishnis have been destroyed. Those two who were
regarded as Atirathas amongst the foremost of the Vrishnis, and referring
to whom in course of conversation thou wert wont to indulge in pride, and
who, O chief of Kurus race, were ever dear to Krishna himselfalas, those
two, O Dhananjaya, have been the chief causes of the destruction of the
Vrishnis! I do not censure the son of Sini or the son of Hridika, O
Arjuna. I do not censure Akrura or the son of Rukmini. No doubt, the
curse (of the Rishis) is the sole cause. How is it that that lord of the
universe, the slayer of Madhu, who had put forth his prowess for
achieving the destruction of Kesin and Kansa, and Chaidya swelling with
pride, and Ekalavya, the son of the ruler of the Nishadas, and the
Kalingas and the Magadhas, and the Gandharas and the king of Kasi, and
many rulers assembled together in the midst of the desert, many heroes
belonging to the East and the South, and many kings of the mountainous
regionsalas, how could he remain indifferent to such a calamity as the
curse denounced by the Rishis? Thyself, Narada, and the Munis, knew him
to be the eternal and sinless Govinda, the Deity of unfading glory. Alas,
being puissant Vishnu himself, he witnessed, without interfering, the
destruction of his kinsmen! My son must have himself allowed all this to
happen. He was the Lord of the universe. He did not, however, wish to
falsify the words of Gandhari and the Rishis, O scorcher of foes. In thy
very sight, O hero, thy grandson, who had been slain by Ashvatthama, was
revived through his energy. That friend, however, of yours did not wish
to protect his kinsmen. Beholding his sons and grandsons and brothers and
friends lying dead, he said unto me these words, O chief of Bharatas
race, "The destruction of this our race has at last come. Vibhatsu will
come to this city, Dwaravati. Tell him what has occurred, this great
carnage of the Vrishnis. I have no doubt that as soon as he will hear of
the destruction of the Yadus, that hero of mighty energy will come here
without any loss of time. Know, O father, that I am Arjuna and Arjuna is
myself. That should be done by thee which he would say. The son of Pandu
will do what is best for the women and the children. Even he will perform
thy funeral rites. This city of Dwaravati, after Arjunas departure, will,
with its walls and edifices, be swallowed up by the ocean without any
delay. As regards myself, retiring to some sacred place, I shall bide my
hour, with the intelligent Rama in my company, observing strict vows all
the while." Having said these words unto me, Hrishikesa of inconceivable
prowess, leaving me with the children, has gone away to some spot which I
do not know. Thinking of those two high-souled brothers of thine, as also
of the terrible carnage of my kinsmen, I have abstained from all food,
and am emaciated with grief. I shall neither eat, nor live. By good luck
thou meetest me, O son of Pandu. Do thou accomplish all, O Partha, that
Krishna has said. This kingdom, with all these women, and all the wealth
here, is thine now, O son of Pritha. As regards myself, O slayer of foes,
I shall cast off my life-breaths dear though they be."
Vaishampayana said: "The Kuru prince beheld the heroic and high-souled
Anakadundubhi lying on the ground and burning with grief on account of
his sons. The broad-chested and mighty-armed son of Pritha, more
afflicted than his uncle, with eyes bathed in tears, touched his uncles
feet, O Bharata. The mighty-armed Anakadundubhi wished to smell the head
of his sisters son but failed to do it, O slayer of foes. The old man of
mighty arms, deeply afflicted, embraced Partha with his arms and wept
aloud, remembering his sons, brothers, grandsons, daughters sons, and
friends.
"Vasudeva said, Without beholding those heroes, O Arjuna, who had
subjugated all the kings of the Earth and the Daityas a hundred times, I
am still alive! Methinks, I have no death! Through the fault of those two
heroes who were thy dear disciples and who were much regarded by thee,
also, O Partha, the Vrishnis have been destroyed. Those two who were
regarded as Atirathas amongst the foremost of the Vrishnis, and referring
to whom in course of conversation thou wert wont to indulge in pride, and
who, O chief of Kurus race, were ever dear to Krishna himselfalas, those
two, O Dhananjaya, have been the chief causes of the destruction of the
Vrishnis! I do not censure the son of Sini or the son of Hridika, O
Arjuna. I do not censure Akrura or the son of Rukmini. No doubt, the
curse (of the Rishis) is the sole cause. How is it that that lord of the
universe, the slayer of Madhu, who had put forth his prowess for
achieving the destruction of Kesin and Kansa, and Chaidya swelling with
pride, and Ekalavya, the son of the ruler of the Nishadas, and the
Kalingas and the Magadhas, and the Gandharas and the king of Kasi, and
many rulers assembled together in the midst of the desert, many heroes
belonging to the East and the South, and many kings of the mountainous
regionsalas, how could he remain indifferent to such a calamity as the
curse denounced by the Rishis? Thyself, Narada, and the Munis, knew him
to be the eternal and sinless Govinda, the Deity of unfading glory. Alas,
being puissant Vishnu himself, he witnessed, without interfering, the
destruction of his kinsmen! My son must have himself allowed all this to
happen. He was the Lord of the universe. He did not, however, wish to
falsify the words of Gandhari and the Rishis, O scorcher of foes. In thy
very sight, O hero, thy grandson, who had been slain by Ashvatthama, was
revived through his energy. That friend, however, of yours did not wish
to protect his kinsmen. Beholding his sons and grandsons and brothers and
friends lying dead, he said unto me these words, O chief of Bharatas
race, "The destruction of this our race has at last come. Vibhatsu will
come to this city, Dwaravati. Tell him what has occurred, this great
carnage of the Vrishnis. I have no doubt that as soon as he will hear of
the destruction of the Yadus, that hero of mighty energy will come here
without any loss of time. Know, O father, that I am Arjuna and Arjuna is
myself. That should be done by thee which he would say. The son of Pandu
will do what is best for the women and the children. Even he will perform
thy funeral rites. This city of Dwaravati, after Arjunas departure, will,
with its walls and edifices, be swallowed up by the ocean without any
delay. As regards myself, retiring to some sacred place, I shall bide my
hour, with the intelligent Rama in my company, observing strict vows all
the while." Having said these words unto me, Hrishikesa of inconceivable
prowess, leaving me with the children, has gone away to some spot which I
do not know. Thinking of those two high-souled brothers of thine, as also
of the terrible carnage of my kinsmen, I have abstained from all food,
and am emaciated with grief. I shall neither eat, nor live. By good luck
thou meetest me, O son of Pandu. Do thou accomplish all, O Partha, that
Krishna has said. This kingdom, with all these women, and all the wealth
here, is thine now, O son of Pritha. As regards myself, O slayer of foes,
I shall cast off my life-breaths dear though they be."
Parva 16 005
SECTION 5
Vaishampayana said: "Meanwhile Daruka, going to the Kurus and seeing
those mighty car-warriors, the son of Pritha, informed them of how the
Vrishnis had slain one another with iron bolts. Hearing that the Vrishnis
along with the Bhojas and Andhakas and Kukuras had all been slain, the
Pandavas, burning with grief, became highly agitated. Then Arjuna, the
dear friend of Keshava, bidding them farewell, set out for seeing his
maternal uncle. He said that destruction would soon overtake everything.
Proceeding to the city of the Vrishnis with Daruka in his company, O
puissant king, that hero beheld that the city of Dwaraka looked like a
woman bereft of her husband. Those ladies who had, before this, the very
Lord of the universe for their protector, were now lordless. Seeing that
Partha had come for protecting them, they all set up a loud wail. 16,000
ladies had been wedded to Vasudeva. Indeed, as soon as they saw Arjuna
arrive, they uttered a loud cry of sorrow. As soon as the Kuru prince met
those beauteous ones deprived of the protection of Krishna and of their
sons as well, he was unable to look at them, his vision being obstructed
by tears. The Dwaraka river had the Vrishnis and the Andhakas for its
water, steeds for its fishes, cars for its rafts, the sound of musical
instruments and the rattle of cars for its waves, houses and mansions and
public squares for its lakes. Gems and precious stones were its abundant
moss. The walls of adamant were the garlands of flowers that floated on
it. The streets and roads were the strong currents running in eddies
along its surface. The great open squares were the still large lakes in
its course. Rama and Krishna were its two mighty alligators. That
agreeable river now seemed to Arjuna to be the fierce Vaitarani bound up
with Times net. Indeed, the son of Vasava, endued with great
intelligence, beheld the city to look even thus, reft as it was of the
Vrishni heroes. Shorn of beauty, and perfectly cheerless, it presented
the aspect of a lotus flower in the season of winter. Beholding the sight
that Dwaraka presented, and seeing the numerous wives of Krishna, Arjuna
wailed aloud with eyes bathed in tears and fell down on the earth. Then
Satya, the daughter of Satrajit, and Rukmini too, O king, fell down
beside Dhananjaya and uttered loud wails of grief. Raising him then they
caused him to be seated on a golden seat. The ladies sat around that
high-souled one, giving expression to their feelings. Praising Govinda
and talking with the ladies, the son of Pandu comforted them and then
proceeded to see his maternal uncle."
Vaishampayana said: "Meanwhile Daruka, going to the Kurus and seeing
those mighty car-warriors, the son of Pritha, informed them of how the
Vrishnis had slain one another with iron bolts. Hearing that the Vrishnis
along with the Bhojas and Andhakas and Kukuras had all been slain, the
Pandavas, burning with grief, became highly agitated. Then Arjuna, the
dear friend of Keshava, bidding them farewell, set out for seeing his
maternal uncle. He said that destruction would soon overtake everything.
Proceeding to the city of the Vrishnis with Daruka in his company, O
puissant king, that hero beheld that the city of Dwaraka looked like a
woman bereft of her husband. Those ladies who had, before this, the very
Lord of the universe for their protector, were now lordless. Seeing that
Partha had come for protecting them, they all set up a loud wail. 16,000
ladies had been wedded to Vasudeva. Indeed, as soon as they saw Arjuna
arrive, they uttered a loud cry of sorrow. As soon as the Kuru prince met
those beauteous ones deprived of the protection of Krishna and of their
sons as well, he was unable to look at them, his vision being obstructed
by tears. The Dwaraka river had the Vrishnis and the Andhakas for its
water, steeds for its fishes, cars for its rafts, the sound of musical
instruments and the rattle of cars for its waves, houses and mansions and
public squares for its lakes. Gems and precious stones were its abundant
moss. The walls of adamant were the garlands of flowers that floated on
it. The streets and roads were the strong currents running in eddies
along its surface. The great open squares were the still large lakes in
its course. Rama and Krishna were its two mighty alligators. That
agreeable river now seemed to Arjuna to be the fierce Vaitarani bound up
with Times net. Indeed, the son of Vasava, endued with great
intelligence, beheld the city to look even thus, reft as it was of the
Vrishni heroes. Shorn of beauty, and perfectly cheerless, it presented
the aspect of a lotus flower in the season of winter. Beholding the sight
that Dwaraka presented, and seeing the numerous wives of Krishna, Arjuna
wailed aloud with eyes bathed in tears and fell down on the earth. Then
Satya, the daughter of Satrajit, and Rukmini too, O king, fell down
beside Dhananjaya and uttered loud wails of grief. Raising him then they
caused him to be seated on a golden seat. The ladies sat around that
high-souled one, giving expression to their feelings. Praising Govinda
and talking with the ladies, the son of Pandu comforted them and then
proceeded to see his maternal uncle."
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