SECTION XXXIX
"Narada said, 'The king has not been burnt to death by an unsanctified
fire. I have heard this there. I tell thee, O Bharata, such has not been
the fate of Vichitraviryya. It has been heard by us that when the old
king endued with great intelligence and subsisting on air alone entered
the woods (after his return from Gangadwara), he caused his sacrificial
fires to be duly ignited. Having performed his sacred rites therewith, he
abandoned them all. Then the Yajaka Brahmanas he had with him cast off
those fires in a solitary part of the woods and went away as they liked
on other errands, O foremost one of Bharata's race. The fire thus cast
off grew in the woods. It then produced a general conflagration in the
forest. Even this is what I have heard from the ascetics dwelling on the
banks of Ganga. United with that (sacred) fire of his own, O chief of the
Bharatas, the king, as I have already said unto thee, met with death on
the banks of Ganga. O sinless one, this is what the ascetics have told
me,--those, viz., whom I saw on the banks of the sacred Bhagirathi, O
Yudhishthira. Thus O lord of Earth, king Dhritarashtra, coming into
contact with his own sacred fire, departed from this world and attained
to that high goal that has been his. Through service rendered by her to
her seniors, thy mother, O lord of men, has attained to very great
success. There is not the slightest doubt of this. It behoveth thee, O
king of kings, to now discharge the rites of water to their honour, with
all thy brothers. Let, therefore, the necessary steps be taken towards
that end.'
"Vaisampayana continued,--'Then that lord of Earth, that foremost of men,
that upholder of the burthens of the Pandavas, went out, accompanied by
all his brothers as well as the ladies of his household. The inhabitants
of the city as also those of the provinces, impelled by their loyalty,
also went out. They all proceeded towards the banks of Ganga, every one
clad in only single peace of raiment. Then all those foremost of men,
having plunged into the stream, placed Yuyutsu at their head, and began
to offer oblations of water unto the high-souled king. And they also gave
similar oblations unto Gandhari and Pritha, naming each separately and
mentioning their families. Having finished those rites that cleanse the
living, they came back but without entering their capital took up their
residence outside of it. They also despatched a number of trusted people
well conversant with the ordinances relating to the cremation of the
dead, to Gangadwara where the old king had been burnt to death. The king,
having rewarded those men beforehand, commanded them to accomplish those
rites of cremation which the bodies of Dhritarashtra and Gandhari and
Kunti still awaited.[62] On twelfth day, the king, properly purified,
duly performed the Sraddhas of his deceased relations, which were
characterised by gifts in abundance. Referring to Dhritarashtra,
Yudhishthira made many gifts of gold and silver, of kine and costly beds.
Uttering the names of Gandhari and Pritha, the king, endued with great
energy, made many excellent gifts. Every man received what thing he
wished and as much of it as he wished. Beds and food, and cars and
conveyances, and jewels and gems, and other wealth were given away in
profusion. Indeed, the king referring to his two mothers, gave away cars
and conveyances, robes and coverlets, various kinds of food, and female
slaves adorned with diverse ornaments. Having thus made many kinds of
gifts in profusion, that lord of Earth then entered his capital called
after the elephant. Those men who had gone to the banks of Ganga at the
command of the king, having disposed of (by cremation) the remains of the
king and two queens, returned to the city. Having duly honoured those
remains with garlands and scents of diverse kinds and disposed of them,
they informed Yudhishthira of the accomplishment of their task. The great
Rishi Narada, having comforted king Yudhishthira of righteous soul, went
away to where he liked. Even thus did king Dhritarashtra make his exit
from this world after having passed three years in the forest and ten and
five years in the city. Having lost all his children in battle, he had
many gifts in honour of his kinsmen, relatives, and friends, his brethren
and own people. King Yudhishthira after the death of his uncle, became
very cheerless. Deprived of his kinsmen and relatives, he somehow bore
the burthen of sovereignty.
One should listen with rapt attention to this Asramavasika Parvan, and
having heard it recited, one should feed Brahmanas with Habishya,
honouring them with scents and garlands."'
The end of Asramavasika Parvan.
FOOTNOTES
1. The derivation of Aralikas is explained by Nilakantha thus; Potherbs
cut off with a kind of weapon called Ara are called Aralu. They who were
expert in cooking those potherbs were called Aralikas. Ragakhandava was
manufactured from piper longum, dry ginger, sugar, and the juice of
Phaseolus Mango.
2. It will be remembered, Earth, unable to bear her load of population,
prayed to the Grandsire for lightening that load. The Grandsire urged
Vishnu to do the needful. Hence Vishnu incarnated himself as Krishna and
brought about a lightening of Earth's load.
3. Mahadana implies such gifts as elephants, boats, cars, horses, etc.
Everybody does not accept these gifts, for their acceptance causes a
Brahmana to fall away from his status.
4. Some of the Bengal texts read avimukham hatah for abhimukam hatah. The
sense is the same.
5. The king gets a sixth share of the penances performed by the Rishis
living under his protection. The demerit, again, of all evil deeds done
within his realm is shared by the king, for such deeds become possible
through absence of supervision by the king.
6. Formerly kings and noblemen wore jewels and medicinal herbs on their
arms. The last were enclosed in drum-like capsules of gold, hermetically
closed on both sides. It was believed that jewels and medicinal herbs are
a great protection against many evils.
7. The eight limbs of a kingdom are the law, the judge, the assessors,
the scribe, the astrologer, gold, fire, and water.
8. Atta is explained by Nilakantha as the space kept for the soldiers to
tread upon.
9. Grass may conceal the spies of foes. The darkness of night also may do
the same.
10. Adanaruchi is a very civil way of indicating corrupt officials and
thieves. Inflictors of severe punishments were looked upon as tyrants
deserving of being put down. Heavy fines were at one time interdicted in
England. Sahasapriya is a doer of rash deeds, such as culpable homicide
not amounting to murder, to adopt the terminology of the Indian Penal
Code.
11. i.e., content to work on receiving their food only. Their wages
should not be higher that' what is needed to feed them.
12. The word Mandala has been explained below in verse 5. The distinction
between Udasinas and Madhyasthas, as explained by Nilakantha, is that the
former are neutrals, while the latter are those who cherish equal
sentiments towards both the parties.
13. The four kinds of foes, as explained by the commentator, are (1) foes
proper, (2) allies of foes, (3) those that wish victory to both sides,
and (4) those that wish defeat to both sides. As regards Atatayins, they
are six, viz., (1) he that sets fire to one's house, (2) he that mixes
poison with one's food, (3) he that advances, weapon in hand, with
hostile intent, (4) he that robs one of one's wealth, (5) he that invades
one's fields, and (6) he that steals one's wife.
14. The sixty are thus made up. Eight consisting of agriculture and the
rest; twenty-eight consisting of forces and the rest; fourteen consisting
of atheists and the rest and eighteen consisting of counsels and the rest.
15. i.e., land that is fertile, gold that is pure, and men that are
strong.
16. The wards Kasyanchidapadi should be construed with what follows.
17. The cane yields when pressure is directed towards it. In the Santi
Parva occurs the detailed conversation between the Ocean and the Rivers.
The former enquired why, when the Rivers washed down the largest trees,
they could not wash into the Ocean a single cane. The answer was that the
cane was yielding; the trees were not so.
18. War and peace are each of two kinds, i.e., war with a strong foe and
that with a weak foe: peace with a strong foe and that with a weak foe.
The Bengal texts wrongly read dividhopayam or vividhopayam.
19. I expand this verse a little, following the commentator.
20. Strength is of three kinds, as explained in the next verse.
21. Utsaha is readiness or alacrity, of the forces to attack the foe:
prabhusakti is the complete mastery of the king over his forces, i.e.,
through discipline. By strength of counsels, in this connection, is meant
well-formed plans of attack and defence.
22. Maulam is explained as the strength of money. In modern warfare also,
money is called 'the sinews of war'. Atavivala or the force consisting of
foresters, was, perhaps, the body of Irregulars that supported a regular
army of combatants. Bhritavala implies the regular army, drawing pay from
the state at all times. In India, standing armies have existed from
remote times. Sreni-vala is, perhaps, the forces of artisans, mechanics,
and engineers, who looked after the roads and the transport, as also of
traders who supplied the army with provision.
23. A sakata array was an array after the form of a car. It is described
in Sukraniti fully, and occurs in the Drona Parva, ante. The Padma is a
circular array with angular projections. It is the same with what is now
called the starry with angular projections. It is the same what is now
called the starry array, many modern forts being constructed on this
plan. The Vajra is a wedge-like array. It penetrates into the enemy's
divisions like a wedge and goes out, routing the foe. It is otherwise
called suchivyuha.
24. i.e., meet the foe whether within his own kingdom or invade the foe's
realm and thus oblige the foe to fall back for resisting him there.
25. i.e., for obtaining fame here and felicity hereafter.
26. Those who die become at first what is called Preta. They remain so
for one year, till the Sapindikarana Sraddha is performed. They then
become united with the Pitris. The gifts made in the first Sraddha as
also in the monthly ones, have the virtue of rescuing the Preta or
bringing him an accession of merit. The gifts in annual Sraddhas also
have the same efficacy.
27. The text in verse 2, where mention is made of thousands of years as
embracing the rule of Yudhishthira, is evidently vitiated.
28. The correct reading is jane and not kshane.
29. 'It is difficult to imagine why the rider of the Sindhus, Jayadratha,
only should be regarded as a wrong-doer to the Pandavas. In the matter of
the slaying of Abhimanyu he played a very minor part, by only guarding
the entrance of the array against the Pandava warriors. It is true he had
attempted to abduct Draupadi from the forest retreat of the Pandavas, but
even in this, the wrong was not so great as that which Duryodhana and
others inflicted on the Pandavas by dragging Draupadi to the court of the
Kurus.
30. The usual way in which gifts are made at the present day on occasions
of Sraddhas and marriages or other auspicious rites very nearly resembles
what is described here. Instead of dedicating each gift with mantras and
water and making it over to the receiver, all the articles in a heap are
dedicated with the aid of mantras. The guests are then assembled, and are
called up individually. The Adhyaksha or superintendent, according to a
list prepared, names the gifts to be made to the guest called up. The
tellers actually make them over, the scribes noting them down.
31. Each gift that was indicated by Dhritarashtra was multiplied ten
times at the command of Yudhishthira.
32. As Dhritarashtra was blind, his queen Gandhari, whose devotion to her
lord was very great, had, from the days of her marriage, kept her eyes
bandaged refusing to look on the world which her lord could not see.
33. Nilakantha explains that as Dhritarashtra is Pandu's elder brother,
therefore, Kunti regards him as Pandu's father. Queen Gandhari therefore
is Kunti's mother-in-law. The eldest brother is looked upon as a father.
34. To live watching the faces of others is to live in dependence on
others.
35. It has been pointed out before that mahadana means gifts of such
things as elephants, horses, cars and other vehicles, boats, etc. The
giver wins great merit by making them, but the receiver incurs demerit by
acceptance, unless he happens to be a person of exceptional energy. To
this day, acceptors of such gifts are looked upon as fallen men.
36. The words that Kunti spoke were just. The opposition her sons offered
was unreasonable. Hence, their shame.
37. 'Brahmi night' implies a night in course of which sacred hymns are
sung.
38. Nakharaprasa-yodhina, Nilakantha explains, are those combatants who
are armed with tiger-like claws made of iron and tied to their waists.
39. Suradevata is like karivringhati or govalivardda.
40. Ulupi is implied.
41. Implying the unfair character of the fight, for one on the earth
should never be assailed by one on his car.
42. Yudhishthira was Dharma's self, Vidura also was Dharma born as a
Sudra through the curse of the Rishi Animandavya. Both, therefore, were
of the same essence. When Vidura left his human body, he entered the body
of Yudhishthira and thus the latter felt himself strengthened greatly by
the accession.
43. Nilakantha here implies the peacock and not the blue jay, for the
word keka is applied to the notes of the peacock alone. Datyuhas are
gallinules or a species of Chatakas whose cry resembles, Phatik
jal--phatik jal--phatik jal! repeated very distinctly, the second
syllable being lengthened greatly.
44. Audumvaran is an adjective of kalasan. It means 'made of copper'.
Praveni is a kutha or blanket. Sruk is a ladle having the cup like cavity
at one extremity only. Sruv is a ladle having cup-like cavities at both
extremities.
45. Whenever a Brahmana cursed another, his penances underwent a
diminution. Forgiveness was the highest virtue of the Brahmana. His power
lay in forgiveness. Hence, when Mandavya cursed Dharma, he had to spend a
portion of his hard-earned penances. Previously, the plea of minority or
non-age could not be urged in the court of Dharma. Mandavya forced Dharma
to admit that plea in the matter of punishment for offences.
46. Both Dharana and Dhyana are processes or, rather, stages of Yoga. The
former implies the fixing of the mind on one thing; the latter is the
abstraction of the mind from surrounding objects.
47. Valhika was the sire of Somadatta and the grandsire of Bhurisravas.
Valhika, therefore, was the grand-father-in-law of the lady mentioned by
Gandhari.
48. The puissance here referred to is that of Anima, Laghima, etc. i.e.,
the capacity of becoming minute and subtile, etc.
49. The sense is that those had been incarnated as human beings and
fighting with one another met with death as regards their human existence.
50. Nilakantha explains that anayasakritani karma implies the religion of
Nivritti, for the religion of Pravritti consists of acts that require
ayasa or exertion for their accomplishment. The religion of Nivritti or
abstention from acts is said hereto be true and superior, and productive
of real fruit, in the form, that is, of Emancipation. The soul, however,
in the generality of cases, united with ebhih, by which is meant
ayasa-kritam karma, that is, the acts done in pursuance of the religion
of Pravritti, becomes embodied and, therefore, enjoys happiness or
endures misery as the case may be.
51. The sense seems to be this--when a creature stands before a mirror,
its image is formed in the mirror; such reflection, however, never
affects the mirror in the least, for when the object leaves the vicinity
of the mirror, the image or reflection vanishes away. The soul is like
the mirror. Pleasure and pain are like reflections in it. They come and
go away without the soul being at all modified by them in anyway.
Pleasure and pain are destructible, but not so the soul.
52. The ordinary man thinks this conglomeration of diverse objects to be
his self. The man of wisdom who has exhausted his acts does not think so.
He is freed from the obligation of taking a body.
53. The sense probably is this. En the case of ordinary men, the
component parts of the body dissolve away, while Yogins can keep such
parts from dissolution as long as they like.
54. The sense is, the deities bear away to the next world the animals
slain in sacrifices Through the bodies of such animals are apparently
destroyed, yet their life-breaths and senses continue to exist.
55. The sense is that as wives etc., when lost, are sources of sorrow,
wise men should abstain from contracting such relations. They might then
be free from sorrow.
56. Paraparajnah is one that understands the distinction between body and
sell. Apara is, therefore, one that is not possessed of such knowledge;
hence, as Nilakantha explains, it implies one who has not attained to
Jnana nishtha. What is said in the second line is that he that adores
saguna Brahma, succeeds afterwards, through such adoration, in reaching
to nirguna Brahma.
57. The sense seems to be this: we spring from the unmanifest and
disappear once more in the unmanifest. The Bengal texts read the first
line incorrectly. It is adarsanalapatitah. The second line is
unintelligible. Naham tam vedini is taken by Nilakantha as implying 'I do
not know him,' i.e., him that is Emancipate. Asau cha no vetti mam is
explained as a due to karanabhat. But who is asau? 'I have no
renunciation,' or 'renunciation is not yet mine,' implies that
Emancipation, which directly flows from renunciation, is not mine.
58. What is stated here is that if a man does an act that is bad, its
consequences he will have to endure in a human body. The same with regard
to rewards. By doing a meritorious act in one's human form, one will
enjoy its good consequences in one's human body. So acts done mentally
affect the mind and those done with the body affect the body.
It should be noted that the whole of the above translation is offered
tentatively. A verbal rendering has been attempted. The chain of
reasoning is not at all clear. The commentator has done much to elucidate
the sense, but the original obscurities have scarcely been removed.
59. The Bengal reading manah is incorrect. It should be punah.
60. Nripam pradakshinam chakru is the construction. Nivarana has
snanapanat understood after it.
61. Vikarshanam is emaciation of the body by abstention from all food.
62. The verb anvacat from root sas can govern two objectives. Here the
two objectives are purushan and krityani
Tuesday, September 8, 2015
Parva 15 038
SECTION XXXVIII
"Yudhishthira said, 'When such a fate overtook that high-souled monarch
who was engaged in austere penances, notwithstanding the fact of his
having such kinsmen as ourselves all alive, it seems to me, O regenerate
one, that the end of human beings is difficult to guess. Alas, who would
have thought that the son of Vichitraviryya would thus be burnt to death.
He had a hundred sons each endued with mighty arms and possessed of great
prosperity. The king himself had the strength of ten thousand elephants.
Alas, even he has been burnt to death in a forest-conflagration! Alas, he
who had formerly been fanned with palm leaves by the fair hands of
beautiful women was fanned by vultures with their wings after he had been
burnt to death in a forest-conflagration! He who was formerly roused from
sleep every morning by bands of Sutas and Magadhas had to sleep on the
bare ground through the acts of my sinful self. I do not grieve for the
famous Gandhari who had been deprived of all her children. Observing the
same vows as her husband, she has attained to those very regions which
have become his. I grieve, however, for Pritha who, abandoning the
blazing prosperity of her sons, became desirous of residing in the woods.
Fie on this sovereignty of ours, fie on our prowess, fie on the practices
of Kshatriyas! Though alive, we are really dead! O foremost of superior
Brahmanas, the course of Time is very subtle and difficult to understand,
inasmuch as Kunti, abandoning sovereignty, became desirous of taking up
her abode in the forest. How is it that she who was the mother of
Yudhishthira, of Bhima, of Vijaya, was burnt to deathlike a helpless
creature. Thinking of this I become stupefied. In vain was the deity of
fire gratified at Khandava by Arjuna. Ingrate that he is, forgetting that
service he has burnt to death the mother of his benefactor! Alas, how
could that deity burn the mother of Arjuna. Putting on the guise of a
Brahmana, he had formerly come to Arjuna for soliciting a favour. Fie on
the deity of fire! Fie on the celebrated success of Partha's shafts! This
is another incident, O holy one, that appears to me to be productive of
greater misery, for that lord of Earth met with death by union with a
fire that was not sacred. How could such a death overtake that royal sage
of Kuru's race who, after having ruled the whole Earth, was engaged in
the practice of penances. In that great forest there were fires that had
been sanctified with mantras. Alas, my father has made his exit from this
world, coming in contact with an unsanctified fire! I suppose that
Pritha, emaciated and reduced to a form in which all her nerves became
visible, must have trembled in fear and cried aloud, saying,--O son
Yudhishthira, and awaited the terrible approach of the conflagration. She
must have also said,--O Bhima, rescue me from this danger--when she, my
mother, was surrounded on all sides by that terrible conflagration. Among
all her sons, Sahadeva, was her darling. Alas, that heroic son of
Madravati did not rescue her.' Hearing these lamentations of the king,
those persons that were present there began to weep, embracing each
other. In fact, the five sons of Pandu were so stricken with grief that
they resembled living creatures at the time of the dissolution of the
universe. The sound of lamentations uttered by those weeping heroes,
filling the spacious chambers of the palace, escaped therefrom and
penetrated the very welkin."'
"Yudhishthira said, 'When such a fate overtook that high-souled monarch
who was engaged in austere penances, notwithstanding the fact of his
having such kinsmen as ourselves all alive, it seems to me, O regenerate
one, that the end of human beings is difficult to guess. Alas, who would
have thought that the son of Vichitraviryya would thus be burnt to death.
He had a hundred sons each endued with mighty arms and possessed of great
prosperity. The king himself had the strength of ten thousand elephants.
Alas, even he has been burnt to death in a forest-conflagration! Alas, he
who had formerly been fanned with palm leaves by the fair hands of
beautiful women was fanned by vultures with their wings after he had been
burnt to death in a forest-conflagration! He who was formerly roused from
sleep every morning by bands of Sutas and Magadhas had to sleep on the
bare ground through the acts of my sinful self. I do not grieve for the
famous Gandhari who had been deprived of all her children. Observing the
same vows as her husband, she has attained to those very regions which
have become his. I grieve, however, for Pritha who, abandoning the
blazing prosperity of her sons, became desirous of residing in the woods.
Fie on this sovereignty of ours, fie on our prowess, fie on the practices
of Kshatriyas! Though alive, we are really dead! O foremost of superior
Brahmanas, the course of Time is very subtle and difficult to understand,
inasmuch as Kunti, abandoning sovereignty, became desirous of taking up
her abode in the forest. How is it that she who was the mother of
Yudhishthira, of Bhima, of Vijaya, was burnt to deathlike a helpless
creature. Thinking of this I become stupefied. In vain was the deity of
fire gratified at Khandava by Arjuna. Ingrate that he is, forgetting that
service he has burnt to death the mother of his benefactor! Alas, how
could that deity burn the mother of Arjuna. Putting on the guise of a
Brahmana, he had formerly come to Arjuna for soliciting a favour. Fie on
the deity of fire! Fie on the celebrated success of Partha's shafts! This
is another incident, O holy one, that appears to me to be productive of
greater misery, for that lord of Earth met with death by union with a
fire that was not sacred. How could such a death overtake that royal sage
of Kuru's race who, after having ruled the whole Earth, was engaged in
the practice of penances. In that great forest there were fires that had
been sanctified with mantras. Alas, my father has made his exit from this
world, coming in contact with an unsanctified fire! I suppose that
Pritha, emaciated and reduced to a form in which all her nerves became
visible, must have trembled in fear and cried aloud, saying,--O son
Yudhishthira, and awaited the terrible approach of the conflagration. She
must have also said,--O Bhima, rescue me from this danger--when she, my
mother, was surrounded on all sides by that terrible conflagration. Among
all her sons, Sahadeva, was her darling. Alas, that heroic son of
Madravati did not rescue her.' Hearing these lamentations of the king,
those persons that were present there began to weep, embracing each
other. In fact, the five sons of Pandu were so stricken with grief that
they resembled living creatures at the time of the dissolution of the
universe. The sound of lamentations uttered by those weeping heroes,
filling the spacious chambers of the palace, escaped therefrom and
penetrated the very welkin."'
Parva 15 037
SECTION XXXVII
(Naradagamana Parva)
"Vaisampayana said, 'After two years had elapsed from the date of the
return of the Pandavas (from the retreat of their sire), the celestial
Rishi, Narada, O king, came to Yudhishthira. The mighty-armed Kuru king,
that foremost of speakers, viz., Yudhishthira, having duly worshipped
him, caused him to take a seat. After the Rishi had rested awhile, the
king asked him, saying,--'It is after a long time that I behold thy holy
self arrived at my court. Art thou in peace and happiness, O learned
Brahmana? What are those countries which thou hast passed through? What
shall I do to thee? Do thou tell me. Thou art the foremost of regenerate
ones, and thou art our highest refuge.'
"Narada said, 'I have not seen thee for a long while. Hence it is that I
have come to thee from my ascetic retreat. I have seen many sacred
waters, and the sacred stream Ganga also, O king.'
"Yudhishthira said, 'People dwelling on the banks of Ganga report that
the high-souled Dhritarashtra is practising the austerest of penances.
Hast thou seen him there? Is that perpetuator of Kuru's race in peace?
Are Gandhari and Pritha, and the Suta's son Sanjaya also, in peace? How,
indeed, is it faring with that royal sire of mine? I desire to hear this,
O holy one, if thou hast seen the king (and knowest of his condition).'
"Narada said, 'Listen, O king, with calmness to me as I tell thee what I
have heard and seen in that ascetic retreat. After thy return from
Kurukshetra, O delighter of the Kurus, thy sire, O king, proceeded
towards Gangadwara. That intelligent monarch took with him his (sacred)
fire, Gandhari and his daughter-in-law Kunti, as also Sanjaya of the Suta
caste, and all the Yajakas. Possessed of wealth of penances, thy sire set
himself to the practice of severe austerities. He held pebbles of stone
in his mouth and had air alone for his subsistence, and abstained
altogether from speech. Engaged in severe penances, he was worshipped by
all the ascetics in the woods. In six months the king was reduced only to
a skeleton. Gandhari subsisted on water alone, while Kunti took a little
every sixth day. The sacred fire, O monarch, (belonging to the Kuru king)
was duly worshipped by the sacrificing assistants that were with him,
with libations of clarified butter poured on it. They did this whether
the king saw the rite or not. The king had no fixed habitation. He became
a wanderer through those woods. The two queens, as also Sanjaya, followed
him. Sanjaya acted as the guide on even and uneven land. The faultless
Pritha, O king, became the eye of Gandhari. One day, that best of kings
proceeded to a spot on the margin of Ganga. He then bathed in the sacred
stream and finishing his ablutions turned his face towards his retreat.
The wind rose high. A fierce forest-conflagration set in. It began to
burn that forest all around. When the herds of animals were being burnt
all around, as also the snakes that inhabited that region, herds of wild
boars began to take themselves to the nearest marshes and waters. When
that forest was thus afflicted on all sides and such distress came upon
all the living creatures residing there, the king, who had taken no food,
was incapable of moving or exerting himself at all. Thy two mothers also,
exceedingly emaciated, were unable to move. The king, seeing the
conflagration approach him from all sides, addressed the Suta Sanjaya,
that foremost of skilful charioteers, saying,--'Go, O Sanjaya, to such a
place where the fire may not burn thee. As regards ourselves, we shall
suffer our bodies to be destroyed by this fire and attain to the highest
goal.' Unto him, Sanjaya, that foremost of speakers, said,--'O king, this
death, brought on by a fire that is not sacred, will prove calamitous to
thee. I do not, however, see any means by which thou canst escape from
this conflagration. That which should next be done should be indicated by
thee.' Thus addressed by Sanjaya the king once more said,--'This death
cannot be calamitous to us, for we have left our home of our own accord.
Water, fire, wind, and abstention from food,[61] (as means of death), are
laudable for ascetics. Do thou, therefore, leave us, O Sanjaya, without
any delay. Having said these words to Sanjaya, the king concentrated his
mind. Facing the east, he sat down, with Gandhari and Kunti. Beholding
him in that attitude, Sanjaya walked round him. Endued with intelligence,
Sanjaya said,--'Do thou concentrate thy soul, O puissant one.' The son of
a Rishi, and himself possessed of great wisdom, the king acted as he was
told. Restraining all the senses, he remained like a post of wood. The
highly blessed Gandhari, and thy mother Pritha too, remained in the same
attitude. Then thy royal sire was overtaken by the forest-conflagration.
Sanjaya, his minister, succeeded in escaping from that conflagration. I
saw him on the banks of Ganga in the midst of ascetics. Endued with great
energy and great intelligence, he bade them farewell and then started for
the mountains of Himavat. Even thus the high-souled Kuru king met with
his death, and it was even thus that Gandhari and Kunti, thy two mothers,
also met with death, O monarch. In course of my wanderings at will, I saw
the bodies of that king and those two queens, O Bharata. Many ascetics
came to that retreat, having heard of the end of king Dhritarashtra. They
did not at all grieve for that end of theirs. There, O best of men, I
heard all the details of how the king and the two queens, O son of Pandu,
had been burnt. O king of kings, thou shouldst not grieve for him. The
monarch, of his own will, as also Gandhari and thy mother, obtained that
contact with fire.'
"Vaisampayana continued,--'Hearing of the exit of Dhritarashtra from this
world, the high-souled Pandavas all gave way to great grief. Loud sounds
or wailing were heard within the inner apartments of the palace. The
citizens also, hearing of the end of the old king, uttered loud
lamentations. 'O fie! cried king Yudhishthira in great agony, raising his
arms aloft. Thinking of his mother, he wept like a child. All his
brothers too, headed by Bhimasena, did the same. Hearing that Pritha had
met with such a fate, the ladies of the royal household tittered loud
lamentations of grief. All the people grieved upon hearing that the old
king, who had become childless, had been burnt to death and that the
helpless Gandhari too had shared his fate. When those sounds of wailing
ceased for a while, king Yudhishthira the just, stopping his tears by
summoning all his patience, said these words."'
(Naradagamana Parva)
"Vaisampayana said, 'After two years had elapsed from the date of the
return of the Pandavas (from the retreat of their sire), the celestial
Rishi, Narada, O king, came to Yudhishthira. The mighty-armed Kuru king,
that foremost of speakers, viz., Yudhishthira, having duly worshipped
him, caused him to take a seat. After the Rishi had rested awhile, the
king asked him, saying,--'It is after a long time that I behold thy holy
self arrived at my court. Art thou in peace and happiness, O learned
Brahmana? What are those countries which thou hast passed through? What
shall I do to thee? Do thou tell me. Thou art the foremost of regenerate
ones, and thou art our highest refuge.'
"Narada said, 'I have not seen thee for a long while. Hence it is that I
have come to thee from my ascetic retreat. I have seen many sacred
waters, and the sacred stream Ganga also, O king.'
"Yudhishthira said, 'People dwelling on the banks of Ganga report that
the high-souled Dhritarashtra is practising the austerest of penances.
Hast thou seen him there? Is that perpetuator of Kuru's race in peace?
Are Gandhari and Pritha, and the Suta's son Sanjaya also, in peace? How,
indeed, is it faring with that royal sire of mine? I desire to hear this,
O holy one, if thou hast seen the king (and knowest of his condition).'
"Narada said, 'Listen, O king, with calmness to me as I tell thee what I
have heard and seen in that ascetic retreat. After thy return from
Kurukshetra, O delighter of the Kurus, thy sire, O king, proceeded
towards Gangadwara. That intelligent monarch took with him his (sacred)
fire, Gandhari and his daughter-in-law Kunti, as also Sanjaya of the Suta
caste, and all the Yajakas. Possessed of wealth of penances, thy sire set
himself to the practice of severe austerities. He held pebbles of stone
in his mouth and had air alone for his subsistence, and abstained
altogether from speech. Engaged in severe penances, he was worshipped by
all the ascetics in the woods. In six months the king was reduced only to
a skeleton. Gandhari subsisted on water alone, while Kunti took a little
every sixth day. The sacred fire, O monarch, (belonging to the Kuru king)
was duly worshipped by the sacrificing assistants that were with him,
with libations of clarified butter poured on it. They did this whether
the king saw the rite or not. The king had no fixed habitation. He became
a wanderer through those woods. The two queens, as also Sanjaya, followed
him. Sanjaya acted as the guide on even and uneven land. The faultless
Pritha, O king, became the eye of Gandhari. One day, that best of kings
proceeded to a spot on the margin of Ganga. He then bathed in the sacred
stream and finishing his ablutions turned his face towards his retreat.
The wind rose high. A fierce forest-conflagration set in. It began to
burn that forest all around. When the herds of animals were being burnt
all around, as also the snakes that inhabited that region, herds of wild
boars began to take themselves to the nearest marshes and waters. When
that forest was thus afflicted on all sides and such distress came upon
all the living creatures residing there, the king, who had taken no food,
was incapable of moving or exerting himself at all. Thy two mothers also,
exceedingly emaciated, were unable to move. The king, seeing the
conflagration approach him from all sides, addressed the Suta Sanjaya,
that foremost of skilful charioteers, saying,--'Go, O Sanjaya, to such a
place where the fire may not burn thee. As regards ourselves, we shall
suffer our bodies to be destroyed by this fire and attain to the highest
goal.' Unto him, Sanjaya, that foremost of speakers, said,--'O king, this
death, brought on by a fire that is not sacred, will prove calamitous to
thee. I do not, however, see any means by which thou canst escape from
this conflagration. That which should next be done should be indicated by
thee.' Thus addressed by Sanjaya the king once more said,--'This death
cannot be calamitous to us, for we have left our home of our own accord.
Water, fire, wind, and abstention from food,[61] (as means of death), are
laudable for ascetics. Do thou, therefore, leave us, O Sanjaya, without
any delay. Having said these words to Sanjaya, the king concentrated his
mind. Facing the east, he sat down, with Gandhari and Kunti. Beholding
him in that attitude, Sanjaya walked round him. Endued with intelligence,
Sanjaya said,--'Do thou concentrate thy soul, O puissant one.' The son of
a Rishi, and himself possessed of great wisdom, the king acted as he was
told. Restraining all the senses, he remained like a post of wood. The
highly blessed Gandhari, and thy mother Pritha too, remained in the same
attitude. Then thy royal sire was overtaken by the forest-conflagration.
Sanjaya, his minister, succeeded in escaping from that conflagration. I
saw him on the banks of Ganga in the midst of ascetics. Endued with great
energy and great intelligence, he bade them farewell and then started for
the mountains of Himavat. Even thus the high-souled Kuru king met with
his death, and it was even thus that Gandhari and Kunti, thy two mothers,
also met with death, O monarch. In course of my wanderings at will, I saw
the bodies of that king and those two queens, O Bharata. Many ascetics
came to that retreat, having heard of the end of king Dhritarashtra. They
did not at all grieve for that end of theirs. There, O best of men, I
heard all the details of how the king and the two queens, O son of Pandu,
had been burnt. O king of kings, thou shouldst not grieve for him. The
monarch, of his own will, as also Gandhari and thy mother, obtained that
contact with fire.'
"Vaisampayana continued,--'Hearing of the exit of Dhritarashtra from this
world, the high-souled Pandavas all gave way to great grief. Loud sounds
or wailing were heard within the inner apartments of the palace. The
citizens also, hearing of the end of the old king, uttered loud
lamentations. 'O fie! cried king Yudhishthira in great agony, raising his
arms aloft. Thinking of his mother, he wept like a child. All his
brothers too, headed by Bhimasena, did the same. Hearing that Pritha had
met with such a fate, the ladies of the royal household tittered loud
lamentations of grief. All the people grieved upon hearing that the old
king, who had become childless, had been burnt to death and that the
helpless Gandhari too had shared his fate. When those sounds of wailing
ceased for a while, king Yudhishthira the just, stopping his tears by
summoning all his patience, said these words."'
Parva 15 036
SECTION XXXVI
"Janamejaya said, 'Having seen his sons and grandsons with all their
friends and followers, what, indeed, did that ruler of men, viz.,
Dhritarashtra, and king Yudhishthira also, do?'
"Vaisampayana said, 'Beholding that exceedingly wonderful sight, viz.,
the re-appearance of his children, the royal sage, Dhritarashtra, became
divested of his grief and returned (from the banks of the Bhagirathi) to
his retreat. The common people and all the great Rishis, dismissed by
Dhritarashtra, returned to the places they respectively wished. The
high-souled Pandavas, accompanied by their wives, and with a small
retinue, went to the retreat of the high-souled monarch. Then Satyavati's
son, who was honoured by regenerate Rishis and all other persons, arrived
at the retreat, addressed Dhritarashtra, saying,--'O mighty-armed
Dhritarashtra. O son of Kuru's race, listen to what I say. Thou hast
heard diverse discourses from Rishis of great knowledge and sacred deeds,
of wealth of penances and excellence of blood, of conversance with the
Vedas and their branches, of piety and years, and of great eloquence. Do
not set thy mind again on sorrow. He that is possessed of wisdom is never
agitated at ill luck. Thou hast also heard the mysteries of the deities
from Narada of celestial form. Thy children have all attained, through
observance of Kshatriya practices, to that auspicious goal which is
sanctified by weapons. Thou hast seen how they move about at will in
great happiness. This Yudhishthira of great intelligence is awaiting thy
permission, with all his brothers and wives and kinsmen. Do thou dismiss
him. Let him go back to his kingdom and rule it. They have passed more
than a month in thus residing in the woods. The station of sovereignty
should always be well guarded. O king, O thou of Kuru's race, [thy]
kingdom has many foes.' Thus addressed by Vyasa of incomparable energy,
the Kuru king, well-versed in words, summoned Yudhishthira and said unto
him,--'O Ajatasatru, blessings on thee! Do thou listen to me, with all
thy brothers. Through thy grace, O king, grief no longer stands in my
way. I am living as happily, O son, with thee here as if I were in the
city called after the elephant. With thee as my protector, O learned one,
I am enjoying all agreeable objects. I have obtained from thee all those
services which a son renders to his sire. I am highly gratified with
thee. I have not the least dissatisfaction with thee, O mighty-armed one.
Go now, O son, without tarrying here any longer. Meeting with thee, my
penances are being slackened. This my body, endued with penances, I have
been able to sustain only in consequence of my meeting with thee.[59]
These two mothers of thine, subsisting now upon fallen leaves of trees,
and observing vows similar to mine, will not live long. Duryodhana and
others, who have become denizens of the other world, have been seen by
us, through the puissance of Vyasa's penances and through (the merit of)
this my meeting with thee. O sinless one, the purpose of my life has been
attained. I now wish to set myself to the practice of the austerest of
penances. It behoveth thee to grant me permission. On thee now the
obsequial cake, the fame and achievements, and the race of our ancestors,
rest. O mighty-armed one, do thou then depart either tomorrow or this
very day. Do not tarry, O son. O chief of Bharata's race, thou hast
repeatedly heard what the duties are of kings. I do not see what more I
can say unto thee. I have no longer any need with thee, O thou of great
puissance.'
"Vaisampayana continued, 'Unto the (old) monarch who said so, king
Yudhishthira replied,--'O thou that art conversant with every rule of
righteousness, it behoveth thee, not to cast me off in this way. I am
guilty of no fault. Let all my brothers and followers depart as they
like. With steadfast vows I shall wait upon thee and upon these two
mothers of mine.' Unto him Gandhari then said,--'O son, let it not be so.
Listen, the race of Kuru is now dependant on thee. The obsequial cake
also of my father-in-law depends on thee. Depart then, O son. We have
been sufficiently honoured and served by thee. Thou shouldst do what the
king says. Indeed, O son, thou shouldst obey the behests of thy sire.'
"Vaisampayana continued,--'Thus addressed by Gandhari, King Yudhishthira,
rubbing his eyes which were bathed in tears of affection, said these
words of lament. 'The king casts me off, as also Gandhari of great fame.
My heart, however, is bound to thee. How shall I, filled as I am with
grief, leave thee? I do not, however, at the same time, venture to
obstruct thy penances, O righteous lady. There is nothing higher than
penances. It is by penances that one attains to the Supreme. O queen, my
heart no longer turns as of old towards kingdom. My mind is wholly set
upon penances now. The whole Earth is empty now. O auspicious lady, she
does not please me any longer. Our kinsmen have been reduced in number.
Our strength is no longer what it was before. The Panchalas have been
wholly exterminated. They exist in name only. O auspicious lady, I do not
behold any one that may assist as their re-establishment and growth. All
of them have been consumed to ashes by Drona on the field of battle.
Those that remained were slain by Drona's son at night. The Chedis and
the Matsyas, who were our friends, no longer exist. Only the tribes of
the Vrishnis are all that remain, Vasudeva having upheld them. Beholding
only the Vrishnis I wish to live. My desire of life, however, is due to
my wish of acquiring merit and not wealth or enjoyment. Do thou cast
auspicious looks upon us all. To obtain thy sight will be difficult for
us. The king will commence to practise the most austere and unbearable of
penances.' Hearing these words, that lord of battle, the mighty-armed
Sahadeva, with eyes bathed in tears, addressed Yudhishthira, saying,--'O
chief of Bharata's race, I dare not leave my mother. Do thou return to
the capital soon. I shall practise penances, O puissant one. Even here I
shall emaciate my body by penances, engaged in serving the feet of the
king and of these my mothers.' Unto that mighty-armed hero, Kunti, after
an embrace, said--'Depart, O son. Do not say so. Do my bidding. Do all of
you go hence. Let peace be yours. Ye sons, let happiness be yours. By
your stay here, our penances will be obstructed. Bound by the ties of my
affection for thee, I shall fall off from my high penances. Therefore, O
son, leave us. Short is the period that we have of life, O thou of great
puissance.' By these and diverse other speeches of Kunti, the minds of
Sahadeva and king Yudhishthira were composed. Those foremost ones of
Kuru's race, having received the permission of their mother as also of
the (old) monarch, saluted the latter and began to take his leave.'
"Yudhishthira said, 'Gladdened by auspicious blessings, we shall return
to the capital. Indeed, O king, having received thy permission, we shall
leave this retreat, freed from every sin.' Thus addressed by the
high-souled king Yudhishthira the just, that royal sage, viz.,
Dhritarashtra, blessed Yudhishthira and gave him permission. The king
comforted Bhima, that foremost of all persons endued with great strength.
Endued with great energy and great intelligence, Bhima showed his
submissiveness to the king. Embracing Arjuna and clasping those foremost
of men, viz., the twins also, and blessing them repeatedly, the Kuru king
gave them permission to depart. They worshipped the feet of Gandhari and
received her blessings also. Their mother Kunti then smelt their heads,
and dismissed them. They then circumambulated the king like calves, when
prevented from sucking their dams. Indeed, they repeatedly walked round
him, looking steadfastly at him.[60] Then all the ladies of the Kaurava
household, headed by Draupadi, worshipped their father-in-law according
to the rites laid down in the scriptures, and took his leave. Gandhari
and Kunti embraced each of them, and blessing them bade them go. Their
mothers-in-law instructed them as to how they should conduct themselves.
Obtaining leave, they then departed, with their husbands. Then loud
sounds were heard, uttered by the charioteers that said,--'Yoke,
yoke,'--as also of camels that grunted aloud and of steeds that neighed
briskly. King Yudhishthira, with his wives and troops and all his
kinsmen, set out for Hastinapura."'
"Janamejaya said, 'Having seen his sons and grandsons with all their
friends and followers, what, indeed, did that ruler of men, viz.,
Dhritarashtra, and king Yudhishthira also, do?'
"Vaisampayana said, 'Beholding that exceedingly wonderful sight, viz.,
the re-appearance of his children, the royal sage, Dhritarashtra, became
divested of his grief and returned (from the banks of the Bhagirathi) to
his retreat. The common people and all the great Rishis, dismissed by
Dhritarashtra, returned to the places they respectively wished. The
high-souled Pandavas, accompanied by their wives, and with a small
retinue, went to the retreat of the high-souled monarch. Then Satyavati's
son, who was honoured by regenerate Rishis and all other persons, arrived
at the retreat, addressed Dhritarashtra, saying,--'O mighty-armed
Dhritarashtra. O son of Kuru's race, listen to what I say. Thou hast
heard diverse discourses from Rishis of great knowledge and sacred deeds,
of wealth of penances and excellence of blood, of conversance with the
Vedas and their branches, of piety and years, and of great eloquence. Do
not set thy mind again on sorrow. He that is possessed of wisdom is never
agitated at ill luck. Thou hast also heard the mysteries of the deities
from Narada of celestial form. Thy children have all attained, through
observance of Kshatriya practices, to that auspicious goal which is
sanctified by weapons. Thou hast seen how they move about at will in
great happiness. This Yudhishthira of great intelligence is awaiting thy
permission, with all his brothers and wives and kinsmen. Do thou dismiss
him. Let him go back to his kingdom and rule it. They have passed more
than a month in thus residing in the woods. The station of sovereignty
should always be well guarded. O king, O thou of Kuru's race, [thy]
kingdom has many foes.' Thus addressed by Vyasa of incomparable energy,
the Kuru king, well-versed in words, summoned Yudhishthira and said unto
him,--'O Ajatasatru, blessings on thee! Do thou listen to me, with all
thy brothers. Through thy grace, O king, grief no longer stands in my
way. I am living as happily, O son, with thee here as if I were in the
city called after the elephant. With thee as my protector, O learned one,
I am enjoying all agreeable objects. I have obtained from thee all those
services which a son renders to his sire. I am highly gratified with
thee. I have not the least dissatisfaction with thee, O mighty-armed one.
Go now, O son, without tarrying here any longer. Meeting with thee, my
penances are being slackened. This my body, endued with penances, I have
been able to sustain only in consequence of my meeting with thee.[59]
These two mothers of thine, subsisting now upon fallen leaves of trees,
and observing vows similar to mine, will not live long. Duryodhana and
others, who have become denizens of the other world, have been seen by
us, through the puissance of Vyasa's penances and through (the merit of)
this my meeting with thee. O sinless one, the purpose of my life has been
attained. I now wish to set myself to the practice of the austerest of
penances. It behoveth thee to grant me permission. On thee now the
obsequial cake, the fame and achievements, and the race of our ancestors,
rest. O mighty-armed one, do thou then depart either tomorrow or this
very day. Do not tarry, O son. O chief of Bharata's race, thou hast
repeatedly heard what the duties are of kings. I do not see what more I
can say unto thee. I have no longer any need with thee, O thou of great
puissance.'
"Vaisampayana continued, 'Unto the (old) monarch who said so, king
Yudhishthira replied,--'O thou that art conversant with every rule of
righteousness, it behoveth thee, not to cast me off in this way. I am
guilty of no fault. Let all my brothers and followers depart as they
like. With steadfast vows I shall wait upon thee and upon these two
mothers of mine.' Unto him Gandhari then said,--'O son, let it not be so.
Listen, the race of Kuru is now dependant on thee. The obsequial cake
also of my father-in-law depends on thee. Depart then, O son. We have
been sufficiently honoured and served by thee. Thou shouldst do what the
king says. Indeed, O son, thou shouldst obey the behests of thy sire.'
"Vaisampayana continued,--'Thus addressed by Gandhari, King Yudhishthira,
rubbing his eyes which were bathed in tears of affection, said these
words of lament. 'The king casts me off, as also Gandhari of great fame.
My heart, however, is bound to thee. How shall I, filled as I am with
grief, leave thee? I do not, however, at the same time, venture to
obstruct thy penances, O righteous lady. There is nothing higher than
penances. It is by penances that one attains to the Supreme. O queen, my
heart no longer turns as of old towards kingdom. My mind is wholly set
upon penances now. The whole Earth is empty now. O auspicious lady, she
does not please me any longer. Our kinsmen have been reduced in number.
Our strength is no longer what it was before. The Panchalas have been
wholly exterminated. They exist in name only. O auspicious lady, I do not
behold any one that may assist as their re-establishment and growth. All
of them have been consumed to ashes by Drona on the field of battle.
Those that remained were slain by Drona's son at night. The Chedis and
the Matsyas, who were our friends, no longer exist. Only the tribes of
the Vrishnis are all that remain, Vasudeva having upheld them. Beholding
only the Vrishnis I wish to live. My desire of life, however, is due to
my wish of acquiring merit and not wealth or enjoyment. Do thou cast
auspicious looks upon us all. To obtain thy sight will be difficult for
us. The king will commence to practise the most austere and unbearable of
penances.' Hearing these words, that lord of battle, the mighty-armed
Sahadeva, with eyes bathed in tears, addressed Yudhishthira, saying,--'O
chief of Bharata's race, I dare not leave my mother. Do thou return to
the capital soon. I shall practise penances, O puissant one. Even here I
shall emaciate my body by penances, engaged in serving the feet of the
king and of these my mothers.' Unto that mighty-armed hero, Kunti, after
an embrace, said--'Depart, O son. Do not say so. Do my bidding. Do all of
you go hence. Let peace be yours. Ye sons, let happiness be yours. By
your stay here, our penances will be obstructed. Bound by the ties of my
affection for thee, I shall fall off from my high penances. Therefore, O
son, leave us. Short is the period that we have of life, O thou of great
puissance.' By these and diverse other speeches of Kunti, the minds of
Sahadeva and king Yudhishthira were composed. Those foremost ones of
Kuru's race, having received the permission of their mother as also of
the (old) monarch, saluted the latter and began to take his leave.'
"Yudhishthira said, 'Gladdened by auspicious blessings, we shall return
to the capital. Indeed, O king, having received thy permission, we shall
leave this retreat, freed from every sin.' Thus addressed by the
high-souled king Yudhishthira the just, that royal sage, viz.,
Dhritarashtra, blessed Yudhishthira and gave him permission. The king
comforted Bhima, that foremost of all persons endued with great strength.
Endued with great energy and great intelligence, Bhima showed his
submissiveness to the king. Embracing Arjuna and clasping those foremost
of men, viz., the twins also, and blessing them repeatedly, the Kuru king
gave them permission to depart. They worshipped the feet of Gandhari and
received her blessings also. Their mother Kunti then smelt their heads,
and dismissed them. They then circumambulated the king like calves, when
prevented from sucking their dams. Indeed, they repeatedly walked round
him, looking steadfastly at him.[60] Then all the ladies of the Kaurava
household, headed by Draupadi, worshipped their father-in-law according
to the rites laid down in the scriptures, and took his leave. Gandhari
and Kunti embraced each of them, and blessing them bade them go. Their
mothers-in-law instructed them as to how they should conduct themselves.
Obtaining leave, they then departed, with their husbands. Then loud
sounds were heard, uttered by the charioteers that said,--'Yoke,
yoke,'--as also of camels that grunted aloud and of steeds that neighed
briskly. King Yudhishthira, with his wives and troops and all his
kinsmen, set out for Hastinapura."'
Parva 15 035
SECTION XXXV
"Vaisampayana said, 'King Dhritarashtra had never beheld his own sons.
Obtaining eye-sight through the grace of the Rishi, he beheld, for the
first time, O perpetuator of Kuru's race, those children of his that were
very like his own self. That foremost of men, viz., the Kuru monarch, had
learnt all the duties of kings, as also the Vedas and the Upanishadas,
and had acquired certitude of understanding (from the same source).
Vidura of great wisdom attained to high success through the power of his
penances. Dhritarashtra also attained to great success in consequence of
having met the ascetic Vyasa.'
"Janamejaya said, 'If Vyasa, disposed to grant me a boon, kindly show me
my sire in that form which he had, clad as he used to be clad, and as old
as he was when he departed from this world, I may then believe all that
thou hast told me. Such a sight will be most agreeable to me. Indeed, I
shall regard myself crowned with success. I shall have gained a certainty
of conclusion. O, let my wish be crowned with fruition through the grace
of that foremost of Rishis.'
"Sauti said,--'After king Janamejaya had said these words, Vyasa of great
energy and intelligence showed his grace and brought Parikshit (from the
other world). King Janamejaya beheld his royal father, possessed of great
beauty, brought down from Heaven, in the same form that he had and of the
same age as he was (at the time of leaving this world). The high-souled
Samika also, and his son Sringin, were similarly brought there. All the
counsellors and ministers of the king beheld them. King Janamejaya.
performing the final bath in his sacrifice, became highly glad. He poured
the sacred water on his father, even as he caused it to be poured on
himself. Having undergone the final bath, the king addressed the
regenerate Astika who had sprung from the race of the Yayavaras and who
was the son of Jaratkaru, and said these words,--'O Astika, this
sacrifice of mine is fraught with many wonderful incidents, since this my
sire has been seen by me--he who has dispelled all my sorrows.'
"Astika said, 'The performer of that sacrifice in which the ancient
Rishi, the Island-born Vyasa, that vast receptacle of penances, is
present, is sure, O foremost one of Kuru's race, to conquer both the
worlds. O son of the Pandavas, thou hast heard a wonderful history. The
snakes have been consumed into ashes and have followed the footsteps of
thy sire. Through thy truthfulness, O monarch, Takshaka has with
difficulty escaped a painful fate. The Rishis have all been worshipped.
Thou hast seen also the end that has been attained by thy high-souled
sire. Having heard this sin-cleansing history thou hast achieved abundant
merit. The knots of thy heart have been untied through sight of this
foremost of person. They that are the supporters of the wings of
Righteousness, they that are of good conduct and excellent disposition,
they at sight of whom sins become attenuated,--we should all bow to them.'
"Sauti continued, 'Having heard this from that foremost of regenerate
ones, King Janamejaya worshipped that Rishi, repeatedly honouring him in
every way. Conversant with all duties he then asked the Rishi
Vaisampayana of unfading glory about the sequel, O best of ascetics, of
king Dhritarashtra's residence in the woods.'"
"Vaisampayana said, 'King Dhritarashtra had never beheld his own sons.
Obtaining eye-sight through the grace of the Rishi, he beheld, for the
first time, O perpetuator of Kuru's race, those children of his that were
very like his own self. That foremost of men, viz., the Kuru monarch, had
learnt all the duties of kings, as also the Vedas and the Upanishadas,
and had acquired certitude of understanding (from the same source).
Vidura of great wisdom attained to high success through the power of his
penances. Dhritarashtra also attained to great success in consequence of
having met the ascetic Vyasa.'
"Janamejaya said, 'If Vyasa, disposed to grant me a boon, kindly show me
my sire in that form which he had, clad as he used to be clad, and as old
as he was when he departed from this world, I may then believe all that
thou hast told me. Such a sight will be most agreeable to me. Indeed, I
shall regard myself crowned with success. I shall have gained a certainty
of conclusion. O, let my wish be crowned with fruition through the grace
of that foremost of Rishis.'
"Sauti said,--'After king Janamejaya had said these words, Vyasa of great
energy and intelligence showed his grace and brought Parikshit (from the
other world). King Janamejaya beheld his royal father, possessed of great
beauty, brought down from Heaven, in the same form that he had and of the
same age as he was (at the time of leaving this world). The high-souled
Samika also, and his son Sringin, were similarly brought there. All the
counsellors and ministers of the king beheld them. King Janamejaya.
performing the final bath in his sacrifice, became highly glad. He poured
the sacred water on his father, even as he caused it to be poured on
himself. Having undergone the final bath, the king addressed the
regenerate Astika who had sprung from the race of the Yayavaras and who
was the son of Jaratkaru, and said these words,--'O Astika, this
sacrifice of mine is fraught with many wonderful incidents, since this my
sire has been seen by me--he who has dispelled all my sorrows.'
"Astika said, 'The performer of that sacrifice in which the ancient
Rishi, the Island-born Vyasa, that vast receptacle of penances, is
present, is sure, O foremost one of Kuru's race, to conquer both the
worlds. O son of the Pandavas, thou hast heard a wonderful history. The
snakes have been consumed into ashes and have followed the footsteps of
thy sire. Through thy truthfulness, O monarch, Takshaka has with
difficulty escaped a painful fate. The Rishis have all been worshipped.
Thou hast seen also the end that has been attained by thy high-souled
sire. Having heard this sin-cleansing history thou hast achieved abundant
merit. The knots of thy heart have been untied through sight of this
foremost of person. They that are the supporters of the wings of
Righteousness, they that are of good conduct and excellent disposition,
they at sight of whom sins become attenuated,--we should all bow to them.'
"Sauti continued, 'Having heard this from that foremost of regenerate
ones, King Janamejaya worshipped that Rishi, repeatedly honouring him in
every way. Conversant with all duties he then asked the Rishi
Vaisampayana of unfading glory about the sequel, O best of ascetics, of
king Dhritarashtra's residence in the woods.'"
Parva 15 034
SECTION XXXIV
"Sauti said, 'Hearing this story of the re-appearance and departure of
his forefathers, king Janamejaya of great intelligence became highly
pleased. Filled with joy, he once more questioned Vaisampayana on the
subject of the reappearance of dead men, saying,--"How is it possible for
persons whose bodies have been destroyed to re-appear in those very
forms?" Thus asked, that foremost of regenerate persons, viz., the
disciple of Vyasa, that first of speakers, possessed of great energy,
thus answered Janamejaya.
"Vaisampayana said, 'This is certain, viz., that acts are never destroyed
(without their consequences being enjoyed or endured). Bodies, O king,
are born of acts; so also are features. The great primal elements are
eternal (indestructible) in consequence of the union with them of the
Lord of all beings. They exist with what is eternal. Accordingly, they
have no destruction when the non-eternal are destroyed. Acts done without
exertion are true and foremost, and bear real fruit. The soul, united
however with such acts as require exertion for their accomplishment,
enjoys pleasure and pain.[50] Though united so (that is, with pleasure
and pain), yet it is a certain inference that the soul is never modified
by them, like the reflection of creatures in a mirror. It is never
destroyed.[51] As long as one's acts are not exhausted (by enjoyment or
endurance of their fruits good and bad), so long does one regard the body
to be oneself. The man, however, whose acts have been exhausted, without
regarding the body to be self, takes the self to be something
otherwise.[52] Diverse existent objects (such as the primal elements and
the senses, etc.) attaining to a body, become united as one. To men of
knowledge who understand the difference (between the body and self),
those very objects become eternal.[53] In the Horse-sacrifice, this Sruti
is heard in the matter of the slaying of the horse. Those which are the
certain possessions of embodied creatures, viz., their life-breaths (and
the senses, etc.), exist eternally even when they are borne to the other
world. I shall tell thee what is beneficial, if it be agreeable to thee,
O king. Thou hast, while employed in thy sacrifices, heard of the paths
of the deities. When preparations were made for any sacrifice of thine,
the deities became beneficially inclined to thee. When indeed, the
deities were thus disposed and came to thy sacrifices, they were lords in
the matter of the passage (from this to the next world) of the animals
slain.[54] For this reason, the eternal ones (viz., Jivas), by adoring
the deities in sacrifices, succeed in attaining to excellent goals. When
the five primal elements are eternal, when the soul also is eternal, he
called Purusha (viz., the soul invested with case) is equally so. When
such is the case, he who beholds a creature as disposed to take diverse
forms, is regarded as having an erroneous understanding. He who indulges
in too much grief at separation is, I think, a foolish person. He who
sees evil in separation should abandon union. By standing aloof, no
unions are formed, and sorrow is cast off, for sorrow in the world is
born of separation.[55] Only he who understands the distinction between
body and self, and not another, becomes freed from the erroneous
conviction. He that knows the other (viz., self) attains to the highest
understanding and becomes freed from error.[56] As regards creatures.
they appear from an invisible state, and once more disappear into
invisibleness. I do not know him. He also does not know me. As regards
myself, renunciation is not yet mine.[57] He that is not possessed of
puissance enjoys or endures the fruits of all his acts in those too dies
in which he does them. If the act be a mental one, its consequences are
enjoyed or endured mentally; if it be done with the body, its
consequences are to be enjoyed or endured in the body.'"[58]
"Sauti said, 'Hearing this story of the re-appearance and departure of
his forefathers, king Janamejaya of great intelligence became highly
pleased. Filled with joy, he once more questioned Vaisampayana on the
subject of the reappearance of dead men, saying,--"How is it possible for
persons whose bodies have been destroyed to re-appear in those very
forms?" Thus asked, that foremost of regenerate persons, viz., the
disciple of Vyasa, that first of speakers, possessed of great energy,
thus answered Janamejaya.
"Vaisampayana said, 'This is certain, viz., that acts are never destroyed
(without their consequences being enjoyed or endured). Bodies, O king,
are born of acts; so also are features. The great primal elements are
eternal (indestructible) in consequence of the union with them of the
Lord of all beings. They exist with what is eternal. Accordingly, they
have no destruction when the non-eternal are destroyed. Acts done without
exertion are true and foremost, and bear real fruit. The soul, united
however with such acts as require exertion for their accomplishment,
enjoys pleasure and pain.[50] Though united so (that is, with pleasure
and pain), yet it is a certain inference that the soul is never modified
by them, like the reflection of creatures in a mirror. It is never
destroyed.[51] As long as one's acts are not exhausted (by enjoyment or
endurance of their fruits good and bad), so long does one regard the body
to be oneself. The man, however, whose acts have been exhausted, without
regarding the body to be self, takes the self to be something
otherwise.[52] Diverse existent objects (such as the primal elements and
the senses, etc.) attaining to a body, become united as one. To men of
knowledge who understand the difference (between the body and self),
those very objects become eternal.[53] In the Horse-sacrifice, this Sruti
is heard in the matter of the slaying of the horse. Those which are the
certain possessions of embodied creatures, viz., their life-breaths (and
the senses, etc.), exist eternally even when they are borne to the other
world. I shall tell thee what is beneficial, if it be agreeable to thee,
O king. Thou hast, while employed in thy sacrifices, heard of the paths
of the deities. When preparations were made for any sacrifice of thine,
the deities became beneficially inclined to thee. When indeed, the
deities were thus disposed and came to thy sacrifices, they were lords in
the matter of the passage (from this to the next world) of the animals
slain.[54] For this reason, the eternal ones (viz., Jivas), by adoring
the deities in sacrifices, succeed in attaining to excellent goals. When
the five primal elements are eternal, when the soul also is eternal, he
called Purusha (viz., the soul invested with case) is equally so. When
such is the case, he who beholds a creature as disposed to take diverse
forms, is regarded as having an erroneous understanding. He who indulges
in too much grief at separation is, I think, a foolish person. He who
sees evil in separation should abandon union. By standing aloof, no
unions are formed, and sorrow is cast off, for sorrow in the world is
born of separation.[55] Only he who understands the distinction between
body and self, and not another, becomes freed from the erroneous
conviction. He that knows the other (viz., self) attains to the highest
understanding and becomes freed from error.[56] As regards creatures.
they appear from an invisible state, and once more disappear into
invisibleness. I do not know him. He also does not know me. As regards
myself, renunciation is not yet mine.[57] He that is not possessed of
puissance enjoys or endures the fruits of all his acts in those too dies
in which he does them. If the act be a mental one, its consequences are
enjoyed or endured mentally; if it be done with the body, its
consequences are to be enjoyed or endured in the body.'"[58]
Parva 15 033
SECTION XXXIII
"Vaisampayana said. 'Then those foremost of men divested of wrath and
jealousy, and cleansed of every sin, met with one another, agreeably to
those high and auspicious ordinances that have been laid down by
regenerate Rishis. All of them were happy of hearts and looked like gods
moving in Heaven. Son met with sire or mother, wives with husbands,
brother with brother, and friend with friend, O king. The Pandavas, full
of joy, met with the mighty bowman Karna as also with the son of
Subhadra, and the children of Draupadi. With happy hearts the sons of
Pandu approached Karna, O monarch, and became reconciled with him. All
those warriors, O chief of Bharata's race, meeting with one another
through the grace of the great ascetic, became reconciled with one
another. Casting off all unfriendliness, they became established on amity
and peace. It was even thus that all those foremost of men, viz., the
Kauravas and other kings became united with the Kurus rid other kinsmen
of theirs as also with their children. The whole of that night they
passed in great happiness. Indeed, the Kshatriya warriors, in consequence
of the happiness they felt, regarded that place as Heaven itself. There
was no grief, no fear, no suspicion, no discontent, no reproach in that
region, as those warriors, O monarch, met with one another on that night.
Meeting with their sires and brothers and husbands and sons, the ladies
cast off all grief and felt great raptures of delight. Having sported
with one another thus for one night, those heroes and those ladies,
embracing one another and taking one another's leave returned to the
places they had come from. Indeed, that foremost of ascetics dismissed
that concourse of warriors. Within the twinkling of an eye that large
crowd disappeared in the very sight of all those (living) persons. Those
high-souled persons, plunging into the sacred river Bhagirathi proceeded,
with their cars and standards, to their respective abodes. Some went to
the regions of the gods, some to the region of Brahman, some to the
region of Varuna, and some to the region of Kuvera. Some among those
kings proceeded to the region of Surya. Amongst the Rakshasas and
Pisachas some proceeded to the country of Uttara-Kurus. Others, moving in
delightful attitudes, went in the company of the deities. Even thus did
all those high-souled persons disappear with their vehicles and animals
and with all their followers. After all of them had gone away, the great
sage, who was standing in the waters of the sacred stream viz., Vyasa of
great righteousness and energy, that benefactor of the Kurus, then
addressed those Kshatriya ladies who had become widows, and said these
words, 'Let those amongst these foremost of women that are desirous of
attaining to the regions acquired by their husbands cast away all sloth
and quickly plunge into the sacred Bhagirathi.--Hearing these words of
his, those foremost ladies, placing faith in them, took the permission of
their father-in-law, and then plunged into the waters of the Bhagirathi.
Freed from human bodies, those chaste ladies then proceeded, O king, with
their husbands to the regions acquired by the latter. Even thus, those
ladies of virtuous conduct, devoted to their husbands entering, the
waters of the Bhagirathi, became freed from their mortal tenements and
attained to the companionship of their husbands in the regions acquired
by them. Endued with celestial forms, and adorned with celestial
ornaments, and wearing celestial vestments and garlands, they proceeded
to those regions where their husbands had found their abodes. Possessed
of excellent behaviour and many virtues, their anxieties all dispelled,
they were seen to ride on excellent cars, and endued with every
accomplishment they found those regions of happiness which were theirs by
right. Devoted to the duties of piety, Vyasa, at that time, becoming a
giver of boons, granted unto all the men there assembled the fruition of
the wishes they respectively cherished. People of diverse realms, hearing
of this meeting between the hallowed dead and living human beings, became
highly delighted. That man who duly listens to this narrative meets with
everything that is dear to him. Indeed, he obtains all agreeable objects
both here and hereafter. That man of learning and science, that foremost
of righteous persons, who recites this narrative for the hearing of
others acquires great fame here and an auspicious end hereafter, as also
a union with kinsmen and all desirable objects. Such a man has not to
undergo painful labour for his sustenance, and meets with all sorts of
auspicious objects in life. Even these are the rewards reaped by a person
who, endued with devotion to Vedic studies and with penances, recites
this narrative in the hearing of others. Those persons who possessed of
good conduct, devoted to self-restraint, cleansed of all sins by the
gifts they make, endued with sincerity, having tranquil souls, freed from
falsehood and the desire of injuring others, adorned with faith, belief
in the scriptures, and intelligence, listen to this wonderful parvan,
surely attain to the highest goal hereafter."
"Vaisampayana said. 'Then those foremost of men divested of wrath and
jealousy, and cleansed of every sin, met with one another, agreeably to
those high and auspicious ordinances that have been laid down by
regenerate Rishis. All of them were happy of hearts and looked like gods
moving in Heaven. Son met with sire or mother, wives with husbands,
brother with brother, and friend with friend, O king. The Pandavas, full
of joy, met with the mighty bowman Karna as also with the son of
Subhadra, and the children of Draupadi. With happy hearts the sons of
Pandu approached Karna, O monarch, and became reconciled with him. All
those warriors, O chief of Bharata's race, meeting with one another
through the grace of the great ascetic, became reconciled with one
another. Casting off all unfriendliness, they became established on amity
and peace. It was even thus that all those foremost of men, viz., the
Kauravas and other kings became united with the Kurus rid other kinsmen
of theirs as also with their children. The whole of that night they
passed in great happiness. Indeed, the Kshatriya warriors, in consequence
of the happiness they felt, regarded that place as Heaven itself. There
was no grief, no fear, no suspicion, no discontent, no reproach in that
region, as those warriors, O monarch, met with one another on that night.
Meeting with their sires and brothers and husbands and sons, the ladies
cast off all grief and felt great raptures of delight. Having sported
with one another thus for one night, those heroes and those ladies,
embracing one another and taking one another's leave returned to the
places they had come from. Indeed, that foremost of ascetics dismissed
that concourse of warriors. Within the twinkling of an eye that large
crowd disappeared in the very sight of all those (living) persons. Those
high-souled persons, plunging into the sacred river Bhagirathi proceeded,
with their cars and standards, to their respective abodes. Some went to
the regions of the gods, some to the region of Brahman, some to the
region of Varuna, and some to the region of Kuvera. Some among those
kings proceeded to the region of Surya. Amongst the Rakshasas and
Pisachas some proceeded to the country of Uttara-Kurus. Others, moving in
delightful attitudes, went in the company of the deities. Even thus did
all those high-souled persons disappear with their vehicles and animals
and with all their followers. After all of them had gone away, the great
sage, who was standing in the waters of the sacred stream viz., Vyasa of
great righteousness and energy, that benefactor of the Kurus, then
addressed those Kshatriya ladies who had become widows, and said these
words, 'Let those amongst these foremost of women that are desirous of
attaining to the regions acquired by their husbands cast away all sloth
and quickly plunge into the sacred Bhagirathi.--Hearing these words of
his, those foremost ladies, placing faith in them, took the permission of
their father-in-law, and then plunged into the waters of the Bhagirathi.
Freed from human bodies, those chaste ladies then proceeded, O king, with
their husbands to the regions acquired by the latter. Even thus, those
ladies of virtuous conduct, devoted to their husbands entering, the
waters of the Bhagirathi, became freed from their mortal tenements and
attained to the companionship of their husbands in the regions acquired
by them. Endued with celestial forms, and adorned with celestial
ornaments, and wearing celestial vestments and garlands, they proceeded
to those regions where their husbands had found their abodes. Possessed
of excellent behaviour and many virtues, their anxieties all dispelled,
they were seen to ride on excellent cars, and endued with every
accomplishment they found those regions of happiness which were theirs by
right. Devoted to the duties of piety, Vyasa, at that time, becoming a
giver of boons, granted unto all the men there assembled the fruition of
the wishes they respectively cherished. People of diverse realms, hearing
of this meeting between the hallowed dead and living human beings, became
highly delighted. That man who duly listens to this narrative meets with
everything that is dear to him. Indeed, he obtains all agreeable objects
both here and hereafter. That man of learning and science, that foremost
of righteous persons, who recites this narrative for the hearing of
others acquires great fame here and an auspicious end hereafter, as also
a union with kinsmen and all desirable objects. Such a man has not to
undergo painful labour for his sustenance, and meets with all sorts of
auspicious objects in life. Even these are the rewards reaped by a person
who, endued with devotion to Vedic studies and with penances, recites
this narrative in the hearing of others. Those persons who possessed of
good conduct, devoted to self-restraint, cleansed of all sins by the
gifts they make, endued with sincerity, having tranquil souls, freed from
falsehood and the desire of injuring others, adorned with faith, belief
in the scriptures, and intelligence, listen to this wonderful parvan,
surely attain to the highest goal hereafter."
Parva 15 032
SECTION XXXII
"Vaisampayana said, 'When night came, all those persons, having finished
their evening rites, approached Vyasa. Dhritarashtra of righteous soul,
with purified body and with mind solely directed towards it, sat there
with the Pandavas and the Rishis in his company. The ladies of the royal
household sat with Gandhari in a secluded spot. All the citizens and the
inhabitants of the provinces ranged themselves according to their years.
Then the great ascetic, Vyasa, of mighty energy, bathing in the sacred
waters of the Bhagirathi, summoned all the deceased warriors, viz., those
that had fought on the side of the Pandavas, those that had fought for
the Kauravas, including highly blessed kings belonging to diverse realms.
At this, O Janamejaya, a deafening uproar was heard to arise from within
the waters, resembling that which had formerly been heard of the forces
of the Kurus and the Pandavas. Then those kings, headed by Bhishma and
Drona, with all their troops, arose by thousands from the waters of the
Bhagirathi. There were Virata and Drupada, with their sons and forces.
There were the sons of Draupadi and the son of Subhadra, and the Rakshasa
Ghatotkacha. There were Karna and Duryodhana, and the mighty car-warrior
Sakuni, and the other children, endued with great strength, of
Dhritarashtra, headed by Dussasana. There were the son of Jarasandha, and
Bhagadatta, and Jalasandha of great energy, and Bhurisravas, and Sala,
and Salya, and Vrishasena with his younger brother. There were prince
Lakshmana (the son of Duryodhana), and the son of Dhrishtadyumna, and all
the children of Sikhandin, and Dhrishtaketu, with his younger brother.
There were Achala and Vrishaka, and the Rakshasa Alayudha, and Valhika,
and Somadatta, and king Chekitana. These and many others, who for their
number cannot be conveniently named, appeared on that occasion. All of
them rose from the waters of the Bhagirathi, with resplendent bodies.
Those kings appeared, each clad in that dress and equipt with that
standard and that vehicle which he had while fighting on the field. All
of them were now robed in celestial vestments and all had brilliant
ear-rings. They were free from all animosity and pride, and divested of
wrath and jealousy. Gandharvas sang their praises, and bards waited on
them, chanting their deeds. Robed in celestial vestments and wearing
celestial garlands, each of them was waited upon by bands of Apsaras. At
that time, through the puissance of his penances, the great ascetic, the
son of Satyavati, gratified with Dhritarashtra, gave him celestial
vision. Endued with celestial knowledge and strength, Gandhari of great
fame saw all her children as also all that had been slain in battle. All
persons assembled there beheld with steadfast gaze and hearts filled with
wonder that amazing and inconceivable phenomenon which made the hair on
their bodies stand on its end. It looked like a high carnival of
gladdened men and women. That wondrous scene looked like a picture
painted on the canvas. Dhritarashtra, beholding all those heroes, with
his celestial vision obtained through the grace of that sage, became full
of joy, O chief of Bharata's race."'
"Vaisampayana said, 'When night came, all those persons, having finished
their evening rites, approached Vyasa. Dhritarashtra of righteous soul,
with purified body and with mind solely directed towards it, sat there
with the Pandavas and the Rishis in his company. The ladies of the royal
household sat with Gandhari in a secluded spot. All the citizens and the
inhabitants of the provinces ranged themselves according to their years.
Then the great ascetic, Vyasa, of mighty energy, bathing in the sacred
waters of the Bhagirathi, summoned all the deceased warriors, viz., those
that had fought on the side of the Pandavas, those that had fought for
the Kauravas, including highly blessed kings belonging to diverse realms.
At this, O Janamejaya, a deafening uproar was heard to arise from within
the waters, resembling that which had formerly been heard of the forces
of the Kurus and the Pandavas. Then those kings, headed by Bhishma and
Drona, with all their troops, arose by thousands from the waters of the
Bhagirathi. There were Virata and Drupada, with their sons and forces.
There were the sons of Draupadi and the son of Subhadra, and the Rakshasa
Ghatotkacha. There were Karna and Duryodhana, and the mighty car-warrior
Sakuni, and the other children, endued with great strength, of
Dhritarashtra, headed by Dussasana. There were the son of Jarasandha, and
Bhagadatta, and Jalasandha of great energy, and Bhurisravas, and Sala,
and Salya, and Vrishasena with his younger brother. There were prince
Lakshmana (the son of Duryodhana), and the son of Dhrishtadyumna, and all
the children of Sikhandin, and Dhrishtaketu, with his younger brother.
There were Achala and Vrishaka, and the Rakshasa Alayudha, and Valhika,
and Somadatta, and king Chekitana. These and many others, who for their
number cannot be conveniently named, appeared on that occasion. All of
them rose from the waters of the Bhagirathi, with resplendent bodies.
Those kings appeared, each clad in that dress and equipt with that
standard and that vehicle which he had while fighting on the field. All
of them were now robed in celestial vestments and all had brilliant
ear-rings. They were free from all animosity and pride, and divested of
wrath and jealousy. Gandharvas sang their praises, and bards waited on
them, chanting their deeds. Robed in celestial vestments and wearing
celestial garlands, each of them was waited upon by bands of Apsaras. At
that time, through the puissance of his penances, the great ascetic, the
son of Satyavati, gratified with Dhritarashtra, gave him celestial
vision. Endued with celestial knowledge and strength, Gandhari of great
fame saw all her children as also all that had been slain in battle. All
persons assembled there beheld with steadfast gaze and hearts filled with
wonder that amazing and inconceivable phenomenon which made the hair on
their bodies stand on its end. It looked like a high carnival of
gladdened men and women. That wondrous scene looked like a picture
painted on the canvas. Dhritarashtra, beholding all those heroes, with
his celestial vision obtained through the grace of that sage, became full
of joy, O chief of Bharata's race."'
Parva 15 031
SECTION XXXI
"Vyasa said, 'Blessed be thou, O Gandhari, thou shalt behold thy sons and
brothers and friends and kinsmen along with thy sires this night like men
risen from sleep. Kunti also shall behold Karna, and she of Yadu's race
shall behold her son Abhimanyu. Draupadi shall behold her five sons, her
sires, and her brothers also. Even before ye had asked me, this was the
thought in my mind. I entertained this purpose when I was urged to that
effect by the king, by thee, O Gandhari, and by Kunti. Thou shouldst not
grieve for those foremost of men. They met with death in consequence of
their devotion to the established practices of Kshatriyas. O faultless
one, the work of the gods could not but be accomplished. It was for
accomplishing that object that those heroes came down on Earth. They were
all portions of the deities. Gandharvas and Apsaras, and Pisachas and
Guhyakas and Rakshasas, many persons of great sanctity, many individuals
crowned with success (of penances), celestial Rishis, deities and Danavas
and heavenly Rishis of spotless character, met with death on the
battle-field of Kurukshetra.[49] It is heard that he that was the
intelligent king of the Gandharvas, and named Dhritarashtra, took birth
in the world of men as thy lord Dhritarashtra. Know that Pandu of
unfading glory and distinguished above all others, sprung from the
Maruts. Kshattri and Yudhishthira are both portions of the deity of
Righteousness. Know that Duryodhana was Kali, and Sakuni was Dwapara. O
thou of good features, know that Dussasana and others were all Rakshasas.
Bhimasena of great might, that chastiser of foes, is from the Maruts.
Know that this Dhananjaya, the son of Pritha, is the ancient Rishi Nara.
Hrishikesa is Narayana, and the twins are the Aswins. The foremost of
heat-giving ones, viz., Surya, having divided his body in twain,
continued with one portion to give heat to the worlds and with another to
live (on Earth.) as Karna. He that took his birth as the son of Arjuna,
that gladdener of all, that heir to the possessions of the Pandavas, who
was slain by six great car-warriors (fighting together), was Soma. He was
born of Subhadra. Through Yoga-puissance he had divided himself in twain.
Dhrishtadyumna who sprung with Draupadi from the sacrificial fire, was an
auspicious portion of the deity of fire. Sikhandin was a Rakshasa. Know
that Drona was a portion of Vrihaspati, and that Drona's son is born of a
portion of Rudra. Know that Ganga's son Bhishma was one of the Vasus that
became born as a human being. Thus, O thou of great wisdom, the deities
had taken birth as human beings, and after having accomplished their
purposes have gone back to Heaven. That sorrow which is in the hearts of
you all, relating to the return of these to the other world, I shall
today dispel. Do you all go towards the Bhagirathi.--You will then behold
all those that have been slain on the field of battle.'
"Vaisampayana continued, 'All the persons there present, having heard the
words of Vyasa, raised a loud leonine shout and then proceeded towards
the Bhagirathi. Dhritarashtra with all his ministers and the Pandavas, as
also with all those foremost of Rishis and Gandharvas that had come
there, set out as directed. Arrived at the banks of Ganga, that sea of
men took up their abode as pleased them. The king possessed of great
intelligence, with the Pandavas, took up his abode in a desirable spot,
along with the ladies and the aged ones of his household. They passed
that day as if it were a whole year, waiting for the advent of the night
when they would behold the deceased princes. The Sun then reached the
sacred mountain in the west and all those persons, having bathed in the
sacred stream, finished their evening rites."'
"Vyasa said, 'Blessed be thou, O Gandhari, thou shalt behold thy sons and
brothers and friends and kinsmen along with thy sires this night like men
risen from sleep. Kunti also shall behold Karna, and she of Yadu's race
shall behold her son Abhimanyu. Draupadi shall behold her five sons, her
sires, and her brothers also. Even before ye had asked me, this was the
thought in my mind. I entertained this purpose when I was urged to that
effect by the king, by thee, O Gandhari, and by Kunti. Thou shouldst not
grieve for those foremost of men. They met with death in consequence of
their devotion to the established practices of Kshatriyas. O faultless
one, the work of the gods could not but be accomplished. It was for
accomplishing that object that those heroes came down on Earth. They were
all portions of the deities. Gandharvas and Apsaras, and Pisachas and
Guhyakas and Rakshasas, many persons of great sanctity, many individuals
crowned with success (of penances), celestial Rishis, deities and Danavas
and heavenly Rishis of spotless character, met with death on the
battle-field of Kurukshetra.[49] It is heard that he that was the
intelligent king of the Gandharvas, and named Dhritarashtra, took birth
in the world of men as thy lord Dhritarashtra. Know that Pandu of
unfading glory and distinguished above all others, sprung from the
Maruts. Kshattri and Yudhishthira are both portions of the deity of
Righteousness. Know that Duryodhana was Kali, and Sakuni was Dwapara. O
thou of good features, know that Dussasana and others were all Rakshasas.
Bhimasena of great might, that chastiser of foes, is from the Maruts.
Know that this Dhananjaya, the son of Pritha, is the ancient Rishi Nara.
Hrishikesa is Narayana, and the twins are the Aswins. The foremost of
heat-giving ones, viz., Surya, having divided his body in twain,
continued with one portion to give heat to the worlds and with another to
live (on Earth.) as Karna. He that took his birth as the son of Arjuna,
that gladdener of all, that heir to the possessions of the Pandavas, who
was slain by six great car-warriors (fighting together), was Soma. He was
born of Subhadra. Through Yoga-puissance he had divided himself in twain.
Dhrishtadyumna who sprung with Draupadi from the sacrificial fire, was an
auspicious portion of the deity of fire. Sikhandin was a Rakshasa. Know
that Drona was a portion of Vrihaspati, and that Drona's son is born of a
portion of Rudra. Know that Ganga's son Bhishma was one of the Vasus that
became born as a human being. Thus, O thou of great wisdom, the deities
had taken birth as human beings, and after having accomplished their
purposes have gone back to Heaven. That sorrow which is in the hearts of
you all, relating to the return of these to the other world, I shall
today dispel. Do you all go towards the Bhagirathi.--You will then behold
all those that have been slain on the field of battle.'
"Vaisampayana continued, 'All the persons there present, having heard the
words of Vyasa, raised a loud leonine shout and then proceeded towards
the Bhagirathi. Dhritarashtra with all his ministers and the Pandavas, as
also with all those foremost of Rishis and Gandharvas that had come
there, set out as directed. Arrived at the banks of Ganga, that sea of
men took up their abode as pleased them. The king possessed of great
intelligence, with the Pandavas, took up his abode in a desirable spot,
along with the ladies and the aged ones of his household. They passed
that day as if it were a whole year, waiting for the advent of the night
when they would behold the deceased princes. The Sun then reached the
sacred mountain in the west and all those persons, having bathed in the
sacred stream, finished their evening rites."'
Parva 15 030
SECTION XXX
"Kunti said, 'O holy one, thou art my father-in-law and therefore, my
deity of deities. Verily, thou art my god of gods. Hear my words of
truth. An ascetic named Durvasas, who is of the regenerate order and who
is full of wrath, came to my father's house for eleemosynary charity. I
succeeded in gratifying him by the purity of my external behaviour and of
my mind, as also by refusing to notice the many wrongs he did. I did not
give way to wrath although there was much in his behaviour quite capable
of exciting that passion. Served with care, the great ascetic became
highly pleased with me and disposed to grant me a boon. 'Thou must accept
the boon I shall give,' were his words to me. Fearing his curse, I
answered him, saying,--'So be it.' The regenerate Rishi once more said
unto me,--'O blessed damsel, O thou of beautiful face, thou wilt become
the mother of Dharma. Those deities whom thou wilt summon will be
obedient to thee.' Having said those words, the regenerate one vanished
away from my sight. I became filled with wonder. The mantra, however,
which the Rishi gave has dwelt in my memory at all times. One day,
sitting within my chamber I beheld the sun rising. Desiring to bring the
maker of day before me, I recollected the words of the Rishi. Without any
consciousness of the fault I committed, I summoned the deity from mere
girlishness. The deity, however, of a thousand rays, (summoned by me)
came to my presence. He divided himself in twain. With one portion he was
in the firmament, and with the other he stood on the Earth before me.
With one he heated the worlds and with another he came to me. He told me,
while I was trembling at his sight, these words,--'Do thou ask a boon of
me.' Bowing unto him with my head, I asked him to leave me. He replied
unto me, saying,--'I cannot bear the idea of coming to thee fruitlessly.
I shall consume thee as also that Brahmana who gave thee the Mantra as a
boon.' The Brahmana who had done no evil--I wished to protect from
Surya's curse. I therefore, said--'Let me have a son like thee, O god.'
The deity of thousand rays then penetrated me with his energy and
stupefied me completely. He then said unto me,--'Thou wilt have a son,'
and then went back to the firmament. I continued to live in the inner
apartments and desirous of saying the honour of my sire, I cast into the
waters my infant son named Karna who thus came into the world secretly.
Without doubt, through the grace of that god, I once more became a
virgin, O regenerate one, even as the Rishi Durvasas had said unto me.
Foolish that I am, although he knew me for his mother when he grew up, I
yet made no effort to acknowledge him. This burns me, O regenerate Rishi,
as is well-known to thee. Whether it is sinful or not so, I have told
thee truth. It behoveth thee, O holy one, to gratify the craving I feel
for beholding that son of mine. O foremost of ascetics, let this king
also, O sinless one, obtain the fruition today of that wish of his which
he cherishes in his bosom and which has become known to thee.' Thus
addressed by Kunti, Vyasa, that foremost of all persons, said unto her in
reply,--'Blessed be thou; all that thou hast said unto me will happen.
(As regards the birth of Karna) no fault is ascribable to thee. Thou wert
restored to virginity. The deities are possessed of (Yoga) puissance.
They are able to penetrate human bodies.[48] There are deities. They
beget (offspring) by thought alone. By word, by sight, by touch, and by
sexual union, also, they beget children. These are the five methods. Thou
belongest to the order of humanity. Thou hast no fault (in what
happened). Know this. O Kunti. Let the fever of thy heart be dispelled.
For those that are mighty, everything is becoming. 'For those that are
mighty, everything is pure. For those that are mighty, everything is
meritorious. For those that are mighty, everything is their own.'"
"Kunti said, 'O holy one, thou art my father-in-law and therefore, my
deity of deities. Verily, thou art my god of gods. Hear my words of
truth. An ascetic named Durvasas, who is of the regenerate order and who
is full of wrath, came to my father's house for eleemosynary charity. I
succeeded in gratifying him by the purity of my external behaviour and of
my mind, as also by refusing to notice the many wrongs he did. I did not
give way to wrath although there was much in his behaviour quite capable
of exciting that passion. Served with care, the great ascetic became
highly pleased with me and disposed to grant me a boon. 'Thou must accept
the boon I shall give,' were his words to me. Fearing his curse, I
answered him, saying,--'So be it.' The regenerate Rishi once more said
unto me,--'O blessed damsel, O thou of beautiful face, thou wilt become
the mother of Dharma. Those deities whom thou wilt summon will be
obedient to thee.' Having said those words, the regenerate one vanished
away from my sight. I became filled with wonder. The mantra, however,
which the Rishi gave has dwelt in my memory at all times. One day,
sitting within my chamber I beheld the sun rising. Desiring to bring the
maker of day before me, I recollected the words of the Rishi. Without any
consciousness of the fault I committed, I summoned the deity from mere
girlishness. The deity, however, of a thousand rays, (summoned by me)
came to my presence. He divided himself in twain. With one portion he was
in the firmament, and with the other he stood on the Earth before me.
With one he heated the worlds and with another he came to me. He told me,
while I was trembling at his sight, these words,--'Do thou ask a boon of
me.' Bowing unto him with my head, I asked him to leave me. He replied
unto me, saying,--'I cannot bear the idea of coming to thee fruitlessly.
I shall consume thee as also that Brahmana who gave thee the Mantra as a
boon.' The Brahmana who had done no evil--I wished to protect from
Surya's curse. I therefore, said--'Let me have a son like thee, O god.'
The deity of thousand rays then penetrated me with his energy and
stupefied me completely. He then said unto me,--'Thou wilt have a son,'
and then went back to the firmament. I continued to live in the inner
apartments and desirous of saying the honour of my sire, I cast into the
waters my infant son named Karna who thus came into the world secretly.
Without doubt, through the grace of that god, I once more became a
virgin, O regenerate one, even as the Rishi Durvasas had said unto me.
Foolish that I am, although he knew me for his mother when he grew up, I
yet made no effort to acknowledge him. This burns me, O regenerate Rishi,
as is well-known to thee. Whether it is sinful or not so, I have told
thee truth. It behoveth thee, O holy one, to gratify the craving I feel
for beholding that son of mine. O foremost of ascetics, let this king
also, O sinless one, obtain the fruition today of that wish of his which
he cherishes in his bosom and which has become known to thee.' Thus
addressed by Kunti, Vyasa, that foremost of all persons, said unto her in
reply,--'Blessed be thou; all that thou hast said unto me will happen.
(As regards the birth of Karna) no fault is ascribable to thee. Thou wert
restored to virginity. The deities are possessed of (Yoga) puissance.
They are able to penetrate human bodies.[48] There are deities. They
beget (offspring) by thought alone. By word, by sight, by touch, and by
sexual union, also, they beget children. These are the five methods. Thou
belongest to the order of humanity. Thou hast no fault (in what
happened). Know this. O Kunti. Let the fever of thy heart be dispelled.
For those that are mighty, everything is becoming. 'For those that are
mighty, everything is pure. For those that are mighty, everything is
meritorious. For those that are mighty, everything is their own.'"
Parva 15 029
SECTION XXIX
(Putradarsana Parva)
"Janamejaya said, 'Tell me. O learned Brahmana, what that wonderful feat
was which the great Rishi Vyasa of high energy accomplished after his
promise to the old king, made when Dhritarashtra, that lord of Earth,
that foremost one of Kuru's race, had taken up his abode in the forest,
with his wife and with his daughter-in-law Kunti; and after, indeed,
Vidura had left his own body and entered into Yudhishthira, and at the
time when all the sons of Pandu were staying in the ascetic retreat. For
how many days did the Kuru king Yudhishthira of unfading glory stay, with
his men, in the woods? On what food, O puissant one, did the high-souled
Pandavas support themselves, with their men, and wives, while they lived
in the woods? O sinless one, do thou tell me this.'
"Vaisampayana said, 'With the permission of the Kuru king, the Pandavas,
O monarch, with their troops and the ladies of their household, supported
themselves on diverse kinds of food and drink and passed about a month in
great happiness in that forest. Towards the close of that period, O
sinless one, Vyasa came there. While all those princes sat around Vyasa,
engaged in conversation on diverse subjects, other Rishis came to that
spot. They were Narada, and Parvata and Devala of austere penances, and
Viswavasu and Tumvuru, and Chitrasena., O Bharata. Endued with severe
penances, the Kuru king Yudhishthira, with the permission of
Dhritarashtra, worshipped them according to due rites. Having obtained
that worship from Yudhishthira, all of them sat down on sacred seats
(made of Kusa grass), as also on excellent seats made of peacock
feathers. After they had all taken their seats, the Kuru king of high
intelligence took his seat there, surrounded by the sons of Pandu.
Gandhari and Kunti and Draupadi, and she of the Sattwata race, and other
ladies of the royal household also sat down. The conversation that then
arose was excellent and had reference to topics connected with piety, and
the Rishis of old, and the deities and the Asuras. At the close of that
conversation Vyasa of great energy, that foremost of eloquent men, that
first of all persons conversant with the Vedas, highly gratified,
addressed the blind monarch and once more said,--'Burning as thou art
with grief on account of thy children, I know, O king of kings, what
object is cherished by thee in thy heart. The sorrow that always exists
in the heart of Gandhari, that which exists in the heart of Kunti, and
that also which is cherished by Draupadi in her heart, and that burning
grief, on account of the death of her son, which Krishna's sister
Subhadra also cherishes, are all known to me. Hearing of this meeting, O
king, of thine with all these princes and princesses of thy house, I have
come here, O delighter of the Kauravas, for dispelling thy doubts. Let
the deities and Gandharvas, and all these great Rishis, behold today the
energy of those penances which I have acquired for these long years.
Therefore, O king, tell me what wish of thine I shall grant today. I am
puissant enough to grant thee a boon. Behold the fruit of my penances.'
Thus addressed by Vyasa of immeasurable understanding, king Dhritarashtra
reflected for a moment and then prepared to speak. He said,--'I am
exceedingly fortunate. Lucky am I in obtaining thy favour. My life is
crowned with success today,--since this meeting has happened between me
and ye all of great piety. Today I shall attain to that highly happy goal
which is reserved for me, since, ye ascetics endued with wealth of
penances, ye who are equal to Brahma himself, I have succeeded in
obtaining this meeting with you all. There is not the least doubt that
this sight that I have obtained of you all has cleansed me of every sin.
Ye sinless ones, I have no longer any fear in respect of my end in the
next world. Full as I am of love for my children, I always cherish their
remembrance. My mind, however, is always tortured by the recollection of
the diverse acts of wrong which my wicked son of exceedingly evil
understanding perpetrated. Possessed of a sinful understanding, he always
persecuted the innocent Pandavas. Alas, the whole Earth has been
devastated by him, with her steeds, elephants and men. Many high-souled
kings, rulers of diverse realms, came for siding my son and succumbed to
death. Alas, leaving their beloved sires and wives and their very
life-breaths, all those heroes have become guests of the king of the
dead. What end, O regenerate one, has been attained by those men who have
been slain, for the sake of their friend, in battle? What end also has
been attained by my sons and grandsons who have fallen in the fray? My
heart is always pained at the thought of my having brought about the
slaughter of the mighty Bhishma, the son of Santanu, and of Drona, that
foremost of Brahmanas, through my foolish and sinful son who was an
injurer of his friends. Desirous of obtaining the sovereignty of the
Earth, he caused the Kuru race, blazing with prosperity, to be
annihilated. Reflecting on all this, I burn day and night with grief.
Deeply afflicted with pain and grief, I am unable to obtain peace of
mind. Indeed, O father, thinking of all this, I have no peace of mind.'
"Vaisampayana continued, 'Hearing these lamentations expressed in diverse
ways, of that royal sage, the grief, O Janamejaya, of Gandhari, became
fresh. The grief also of Kunti, of the daughter of Drupada, of Subhadra,
and of the other members, male and female, and the daughters-in-law, of
the Kuru race, became equally green. Queen Gandhari, with bandaged eyes,
joining her hands, addressed her father-in-law. Deeply afflicted with
grief on account of the slaughter of her sons, she said,--'O foremost of
ascetics, sixteen years have passed over the head of this king grieving
for the death of his sons and divested of peace of mind. Afflicted with
grief on account of the slaughter of his children, this king
Dhritarashtra, always breathes heavily, and never sleeps at night. O
great Rishi, through the power of thy penances thou art competent to
create new worlds. What need I say then about showing this king his
children who are now in the other world? This Krishna, the daughter of
Drupada, hath lost all her kinsmen and children. For this, she who is the
dearest of my daughters-in-law grieves exceedingly. The sister of
Krishna, viz., Subhadra of sweet speech, burning with the loss of her
son, grieves as deeply. This lady that is respected by all, that is the
wife of Bhurisravas, afflicted with grief on account of the fate that has
overtaken her husband, always indulges in heart-rending lamentations. Her
father-in-law was the intelligent Valhika of Kuru's race. Alas, Somadatta
also was slain, along with his sire, in the great battle![47] Alas, a
century of sons, heroes that never retreated from battle, belonging to
this son of thine, this king of great intelligence and great prosperity,
has been slain in battle. The hundred wives of those sons are all
grieving and repeatedly enhancing the grief of both the king and myself.
O great ascetic, stricken by that great slaughter, they have gathered
round me. Alas, those high-souled heroes, those great car warriors, my
fathers-in-law, Somadatta and others,--alas, what end has been theirs, O
puissant one? Through thy grace, O holy one, that will happen in
consequence of which this lord of Earth, myself, and this daughter-in-law
of thine, viz., Kunti, shall all become freed from our grief. After
Gandhari had said so, Kunti, whose face had become wasted through
observance of many hard vows, began to think of her secret-born son
endued with solar effulgence. The boon giving Rishi Vyasa, capable of
both beholding and hearing what happened at a remote distance, saw that
the royal mother of Arjuna was afflicted with grief. Unto her Vyasa
said,--'Tell me, O blessed one, what is in thy mind. Tell me what thou
wishest to say. At this, Kunti, bending her head unto her father-in-law,
and overcome with bashfulness, said these words unto him, relating to the
occurrences of the past.'"
(Putradarsana Parva)
"Janamejaya said, 'Tell me. O learned Brahmana, what that wonderful feat
was which the great Rishi Vyasa of high energy accomplished after his
promise to the old king, made when Dhritarashtra, that lord of Earth,
that foremost one of Kuru's race, had taken up his abode in the forest,
with his wife and with his daughter-in-law Kunti; and after, indeed,
Vidura had left his own body and entered into Yudhishthira, and at the
time when all the sons of Pandu were staying in the ascetic retreat. For
how many days did the Kuru king Yudhishthira of unfading glory stay, with
his men, in the woods? On what food, O puissant one, did the high-souled
Pandavas support themselves, with their men, and wives, while they lived
in the woods? O sinless one, do thou tell me this.'
"Vaisampayana said, 'With the permission of the Kuru king, the Pandavas,
O monarch, with their troops and the ladies of their household, supported
themselves on diverse kinds of food and drink and passed about a month in
great happiness in that forest. Towards the close of that period, O
sinless one, Vyasa came there. While all those princes sat around Vyasa,
engaged in conversation on diverse subjects, other Rishis came to that
spot. They were Narada, and Parvata and Devala of austere penances, and
Viswavasu and Tumvuru, and Chitrasena., O Bharata. Endued with severe
penances, the Kuru king Yudhishthira, with the permission of
Dhritarashtra, worshipped them according to due rites. Having obtained
that worship from Yudhishthira, all of them sat down on sacred seats
(made of Kusa grass), as also on excellent seats made of peacock
feathers. After they had all taken their seats, the Kuru king of high
intelligence took his seat there, surrounded by the sons of Pandu.
Gandhari and Kunti and Draupadi, and she of the Sattwata race, and other
ladies of the royal household also sat down. The conversation that then
arose was excellent and had reference to topics connected with piety, and
the Rishis of old, and the deities and the Asuras. At the close of that
conversation Vyasa of great energy, that foremost of eloquent men, that
first of all persons conversant with the Vedas, highly gratified,
addressed the blind monarch and once more said,--'Burning as thou art
with grief on account of thy children, I know, O king of kings, what
object is cherished by thee in thy heart. The sorrow that always exists
in the heart of Gandhari, that which exists in the heart of Kunti, and
that also which is cherished by Draupadi in her heart, and that burning
grief, on account of the death of her son, which Krishna's sister
Subhadra also cherishes, are all known to me. Hearing of this meeting, O
king, of thine with all these princes and princesses of thy house, I have
come here, O delighter of the Kauravas, for dispelling thy doubts. Let
the deities and Gandharvas, and all these great Rishis, behold today the
energy of those penances which I have acquired for these long years.
Therefore, O king, tell me what wish of thine I shall grant today. I am
puissant enough to grant thee a boon. Behold the fruit of my penances.'
Thus addressed by Vyasa of immeasurable understanding, king Dhritarashtra
reflected for a moment and then prepared to speak. He said,--'I am
exceedingly fortunate. Lucky am I in obtaining thy favour. My life is
crowned with success today,--since this meeting has happened between me
and ye all of great piety. Today I shall attain to that highly happy goal
which is reserved for me, since, ye ascetics endued with wealth of
penances, ye who are equal to Brahma himself, I have succeeded in
obtaining this meeting with you all. There is not the least doubt that
this sight that I have obtained of you all has cleansed me of every sin.
Ye sinless ones, I have no longer any fear in respect of my end in the
next world. Full as I am of love for my children, I always cherish their
remembrance. My mind, however, is always tortured by the recollection of
the diverse acts of wrong which my wicked son of exceedingly evil
understanding perpetrated. Possessed of a sinful understanding, he always
persecuted the innocent Pandavas. Alas, the whole Earth has been
devastated by him, with her steeds, elephants and men. Many high-souled
kings, rulers of diverse realms, came for siding my son and succumbed to
death. Alas, leaving their beloved sires and wives and their very
life-breaths, all those heroes have become guests of the king of the
dead. What end, O regenerate one, has been attained by those men who have
been slain, for the sake of their friend, in battle? What end also has
been attained by my sons and grandsons who have fallen in the fray? My
heart is always pained at the thought of my having brought about the
slaughter of the mighty Bhishma, the son of Santanu, and of Drona, that
foremost of Brahmanas, through my foolish and sinful son who was an
injurer of his friends. Desirous of obtaining the sovereignty of the
Earth, he caused the Kuru race, blazing with prosperity, to be
annihilated. Reflecting on all this, I burn day and night with grief.
Deeply afflicted with pain and grief, I am unable to obtain peace of
mind. Indeed, O father, thinking of all this, I have no peace of mind.'
"Vaisampayana continued, 'Hearing these lamentations expressed in diverse
ways, of that royal sage, the grief, O Janamejaya, of Gandhari, became
fresh. The grief also of Kunti, of the daughter of Drupada, of Subhadra,
and of the other members, male and female, and the daughters-in-law, of
the Kuru race, became equally green. Queen Gandhari, with bandaged eyes,
joining her hands, addressed her father-in-law. Deeply afflicted with
grief on account of the slaughter of her sons, she said,--'O foremost of
ascetics, sixteen years have passed over the head of this king grieving
for the death of his sons and divested of peace of mind. Afflicted with
grief on account of the slaughter of his children, this king
Dhritarashtra, always breathes heavily, and never sleeps at night. O
great Rishi, through the power of thy penances thou art competent to
create new worlds. What need I say then about showing this king his
children who are now in the other world? This Krishna, the daughter of
Drupada, hath lost all her kinsmen and children. For this, she who is the
dearest of my daughters-in-law grieves exceedingly. The sister of
Krishna, viz., Subhadra of sweet speech, burning with the loss of her
son, grieves as deeply. This lady that is respected by all, that is the
wife of Bhurisravas, afflicted with grief on account of the fate that has
overtaken her husband, always indulges in heart-rending lamentations. Her
father-in-law was the intelligent Valhika of Kuru's race. Alas, Somadatta
also was slain, along with his sire, in the great battle![47] Alas, a
century of sons, heroes that never retreated from battle, belonging to
this son of thine, this king of great intelligence and great prosperity,
has been slain in battle. The hundred wives of those sons are all
grieving and repeatedly enhancing the grief of both the king and myself.
O great ascetic, stricken by that great slaughter, they have gathered
round me. Alas, those high-souled heroes, those great car warriors, my
fathers-in-law, Somadatta and others,--alas, what end has been theirs, O
puissant one? Through thy grace, O holy one, that will happen in
consequence of which this lord of Earth, myself, and this daughter-in-law
of thine, viz., Kunti, shall all become freed from our grief. After
Gandhari had said so, Kunti, whose face had become wasted through
observance of many hard vows, began to think of her secret-born son
endued with solar effulgence. The boon giving Rishi Vyasa, capable of
both beholding and hearing what happened at a remote distance, saw that
the royal mother of Arjuna was afflicted with grief. Unto her Vyasa
said,--'Tell me, O blessed one, what is in thy mind. Tell me what thou
wishest to say. At this, Kunti, bending her head unto her father-in-law,
and overcome with bashfulness, said these words unto him, relating to the
occurrences of the past.'"
Parva 15 028
SECTION XXVIII
"Vaisampayana said, 'After the high-souled Pandavas had all been seated,
Satyavati's son Vyasa said,--O Dhritarashtra of mighty arms, hast thou
been able to achieve penances? Is thy mind, O king, pleased with thy
residence in the woods? Has the grief that was thine, born of the
slaughter of thy sons in battle, disappeared from thy heart? Are all thy
perceptions, O sinless one, now clear? Dost thou practise the ordinances
of forest life after having made thy heart firm? Does my daughter-in-law,
Gandhari, allow herself to be overwhelmed by grief? She is possessed of
great wisdom. Endued with intelligence, that queen understands both
Religion and Wealth. She is well conversant with the truths that relate
to both prosperity and adversity. Does she still grieve? Does Kunti, O
king, who in consequence of her devotion to the service of her seniors,
left her children, attend to thy wants and serve thee with all humility?
Have the high-minded and high-souled king, Yudhishthira, the son of
Dharma and Bhima and Arjuna and the twins been sufficiently comforted?
Dost thou feet delight at seeing them? Has thy mind become freed from
every stain? Has thy disposition, O king, become pure in consequence of
the increase of thy knowledge? This aggregate of three, O king, is the
foremost of all concerns, O Bharata, viz., abstension from injury to any
creature, truth, and freedom from anger. Does thy forest life any longer
prove painful to thee? Art thou able to earn with thy own exertions the
products of the wilderness for thy food? Do fasts give thee any pain now?
Hast thou learnt, O king, how the high-souled Vidura, who was Dharma's
self, left this world? Through the curse of Mandavya, the deity of
Righteousness became born as Vidura. He was possessed of great
intelligence. Endued with high penances, he was high-souled and
high-minded. Even Vrihaspati among the celestials, and Sukra among the
Asuras, was not possessed of such intelligence as that foremost of
persons. The eternal deity of Righteousness was stupefied by the Rishi
Mandavya with an expenditure of his penances earned for a long time with
great care.[45] At the command of the Grandsire, and through my own
energy, Vidura of great intelligence was procreated by me upon a soil
owned by Vichitraviryya. A deity of deities, and eternal, he was, O king,
thy brother. The learned know him to be Dharma in consequence of his
practices of Dharana and Dhyana.[46] He grows with (the growth of) truth,
self-restraint, tranquillity of heart, compassion, and gifts. He is
always engaged in penances, and is eternal. From that deity of
Righteousness, through Yoga-puissance, the Kuru king Yudhishthira also
took his birth. Yudhishthira, therefore, O king, is Dharma of great
wisdom and immeasurable intelligence. Dharma exists both here and
hereafter, and is like fire or wind or water or earth or space. He is, O
king of kings, capable of going everywhere and exists, pervading the
whole universe. He is capable of being beheld by only those that are the
foremost of the deities and those that are cleansed of every sin and
crowned with ascetic success. He that is Dharma is Vidura; and he that is
Vidura is the (eldest) son of Pandu. That son of Pandu. O king, is
capable of being perceived by thee. He stays before thee as thy servitor.
Endued with great Yoga-puissance, thy high-souled brother, that foremost
of intelligent men, seeing the high-souled Yudhishthira, the son of
Kunti, has entered into his person. These also, O chief of Bharata's
race, I shall unite with great benefit. Know, O son, that I am come here
for dispelling thy doubts. Some feat that has never been accomplished
before by any of the great Rishis, some wonderful effect of my
penances,--I shall show thee. What object is that, O king, whose
accomplishment thou desirest from me? Tell me what is that which thou
wishest to see or ask or hear? O sinless one, I shall accomplish it.'
"Vaisampayana said, 'After the high-souled Pandavas had all been seated,
Satyavati's son Vyasa said,--O Dhritarashtra of mighty arms, hast thou
been able to achieve penances? Is thy mind, O king, pleased with thy
residence in the woods? Has the grief that was thine, born of the
slaughter of thy sons in battle, disappeared from thy heart? Are all thy
perceptions, O sinless one, now clear? Dost thou practise the ordinances
of forest life after having made thy heart firm? Does my daughter-in-law,
Gandhari, allow herself to be overwhelmed by grief? She is possessed of
great wisdom. Endued with intelligence, that queen understands both
Religion and Wealth. She is well conversant with the truths that relate
to both prosperity and adversity. Does she still grieve? Does Kunti, O
king, who in consequence of her devotion to the service of her seniors,
left her children, attend to thy wants and serve thee with all humility?
Have the high-minded and high-souled king, Yudhishthira, the son of
Dharma and Bhima and Arjuna and the twins been sufficiently comforted?
Dost thou feet delight at seeing them? Has thy mind become freed from
every stain? Has thy disposition, O king, become pure in consequence of
the increase of thy knowledge? This aggregate of three, O king, is the
foremost of all concerns, O Bharata, viz., abstension from injury to any
creature, truth, and freedom from anger. Does thy forest life any longer
prove painful to thee? Art thou able to earn with thy own exertions the
products of the wilderness for thy food? Do fasts give thee any pain now?
Hast thou learnt, O king, how the high-souled Vidura, who was Dharma's
self, left this world? Through the curse of Mandavya, the deity of
Righteousness became born as Vidura. He was possessed of great
intelligence. Endued with high penances, he was high-souled and
high-minded. Even Vrihaspati among the celestials, and Sukra among the
Asuras, was not possessed of such intelligence as that foremost of
persons. The eternal deity of Righteousness was stupefied by the Rishi
Mandavya with an expenditure of his penances earned for a long time with
great care.[45] At the command of the Grandsire, and through my own
energy, Vidura of great intelligence was procreated by me upon a soil
owned by Vichitraviryya. A deity of deities, and eternal, he was, O king,
thy brother. The learned know him to be Dharma in consequence of his
practices of Dharana and Dhyana.[46] He grows with (the growth of) truth,
self-restraint, tranquillity of heart, compassion, and gifts. He is
always engaged in penances, and is eternal. From that deity of
Righteousness, through Yoga-puissance, the Kuru king Yudhishthira also
took his birth. Yudhishthira, therefore, O king, is Dharma of great
wisdom and immeasurable intelligence. Dharma exists both here and
hereafter, and is like fire or wind or water or earth or space. He is, O
king of kings, capable of going everywhere and exists, pervading the
whole universe. He is capable of being beheld by only those that are the
foremost of the deities and those that are cleansed of every sin and
crowned with ascetic success. He that is Dharma is Vidura; and he that is
Vidura is the (eldest) son of Pandu. That son of Pandu. O king, is
capable of being perceived by thee. He stays before thee as thy servitor.
Endued with great Yoga-puissance, thy high-souled brother, that foremost
of intelligent men, seeing the high-souled Yudhishthira, the son of
Kunti, has entered into his person. These also, O chief of Bharata's
race, I shall unite with great benefit. Know, O son, that I am come here
for dispelling thy doubts. Some feat that has never been accomplished
before by any of the great Rishis, some wonderful effect of my
penances,--I shall show thee. What object is that, O king, whose
accomplishment thou desirest from me? Tell me what is that which thou
wishest to see or ask or hear? O sinless one, I shall accomplish it.'
Parva 15 027
SECTION XXVII
"Vaisampayana said, 'They passed that night which was characterised by
auspicious constellations even thus, O king, in that retreat of righteous
ascetics. The conversation that occurred was characterised by many
reflections on morality and wealth. Consisting of delightful and sweet
words, it was graced with diverse citations from the Srutis. The
Pandavas, O king, leaving costly beds, laid themselves down, near their
mother, on the bare ground. Indeed, those heroes passed that night,
having eaten the food which was the food of the high-souled king
Dhritarashtra. After the night had passed away, king Yudhishthira, having
gone through his morning acts, proceeded to survey that retreat in the
company of his brothers. With the ladies of his household the servants,
and his priest, the king roved about the retreat in all directions, as he
pleased, at the command of Dhritarashtra. He beheld many sacrificial
altars with sacred fires blazing on them and with many ascetics seated on
them, that had performed their oblations and poured libations in honour
of the deities. Those altars were overspread with fruits and roots of the
forest, and with heaps of flowers. The smoke of clarified butter curled
upwards from them. They were graced, besides, with many ascetics
possessed of bodies that looked like the embodied Vedas and with many
that belonged to the lay brotherhood. Herds of deer were grazing, or
resting here and there, freed from every fear. Innumerable birds also
were there, engaged in uttering their melodious notes, O king. The whole
forest seemed to resound with the notes of peacocks and Datyuhas and
Kokilas and the sweet songs of other warblers.[43] Some spots echoed with
the chant of Vedic hymns recited by learned Brahmanas. Some were adorned
with large heaps of fruits and roots gathered from the wilderness. King
Yudhishthira then gave those ascetics jars made of gold or copper which
he had brought for them, and many deer-skins and blankets and sacrificial
ladles made of wood, and Kamandalus and wooden platters, and pots and
pans, O Bharata.[44] Diverse kinds of vessels, made of iron, and smaller
vessels and cups of various sizes, were also given away by the king, the
ascetics taking them away, each as many as he liked. King Yudhishthira of
righteous soul, having thus roved through the woods and beheld the
diverse retreats of ascetics and made many gifts, returned to the place
where his uncle was. He saw king Dhritarashtra, that lord of Earth, at
his ease, with Gandhari beside him, after having finished his morning
rites. The righteous-souled monarch saw also his mother, Kunti, seated
not much remote from that place, like a disciple with bent head, endued
with humility. He saluted the old king, proclaiming his name. 'Sit down'
were the words the old king said. Receiving Dhritarashtra's permission,
Yudhishthira sat himself down on a mat of Kusa grass. Then the other sons
of Pandu with Bhima among them, O thou of Bharata's race, saluted the
king and touched his feet and sat themselves down, receiving his
permission. The old Kuru king, surrounded by them, looked exceedingly
beautiful. Indeed, he blazed with a Vedic splendour like Vrihaspati in
the midst of the celestials. After they had sat themselves down, many
great Rishis, viz., Satayupa and others, who were denizens of
Kurukshetra, came there. The illustrious and learned Vyasa, possessed of
great energy, and reverenced by even the celestial Rishis, showed
himself, at the head of his numerous disciples, unto Yudhishthira. The
Kuru king Dhritarashtra, Kunti's son Yudhishthira of great energy, and
Bhimasena and others, stood up and advancing a few steps, saluted those
guests. Approaching near, Vyasa, surrounded by Satayupa and others,
addressed king Dhritarashtra, saying,--'Be thou seated.' The illustrious
Vyasa then took an excellent seat made of Kusa grass placed upon a black
deer-skin and covered with a piece of silken cloth. They had reserved
that seat for him. After Vyasa had been seated, all those foremost of
regenerate persons, endued with abundant energy, sat themselves down,
having received the permission of the Island-born sage."
"Vaisampayana said, 'They passed that night which was characterised by
auspicious constellations even thus, O king, in that retreat of righteous
ascetics. The conversation that occurred was characterised by many
reflections on morality and wealth. Consisting of delightful and sweet
words, it was graced with diverse citations from the Srutis. The
Pandavas, O king, leaving costly beds, laid themselves down, near their
mother, on the bare ground. Indeed, those heroes passed that night,
having eaten the food which was the food of the high-souled king
Dhritarashtra. After the night had passed away, king Yudhishthira, having
gone through his morning acts, proceeded to survey that retreat in the
company of his brothers. With the ladies of his household the servants,
and his priest, the king roved about the retreat in all directions, as he
pleased, at the command of Dhritarashtra. He beheld many sacrificial
altars with sacred fires blazing on them and with many ascetics seated on
them, that had performed their oblations and poured libations in honour
of the deities. Those altars were overspread with fruits and roots of the
forest, and with heaps of flowers. The smoke of clarified butter curled
upwards from them. They were graced, besides, with many ascetics
possessed of bodies that looked like the embodied Vedas and with many
that belonged to the lay brotherhood. Herds of deer were grazing, or
resting here and there, freed from every fear. Innumerable birds also
were there, engaged in uttering their melodious notes, O king. The whole
forest seemed to resound with the notes of peacocks and Datyuhas and
Kokilas and the sweet songs of other warblers.[43] Some spots echoed with
the chant of Vedic hymns recited by learned Brahmanas. Some were adorned
with large heaps of fruits and roots gathered from the wilderness. King
Yudhishthira then gave those ascetics jars made of gold or copper which
he had brought for them, and many deer-skins and blankets and sacrificial
ladles made of wood, and Kamandalus and wooden platters, and pots and
pans, O Bharata.[44] Diverse kinds of vessels, made of iron, and smaller
vessels and cups of various sizes, were also given away by the king, the
ascetics taking them away, each as many as he liked. King Yudhishthira of
righteous soul, having thus roved through the woods and beheld the
diverse retreats of ascetics and made many gifts, returned to the place
where his uncle was. He saw king Dhritarashtra, that lord of Earth, at
his ease, with Gandhari beside him, after having finished his morning
rites. The righteous-souled monarch saw also his mother, Kunti, seated
not much remote from that place, like a disciple with bent head, endued
with humility. He saluted the old king, proclaiming his name. 'Sit down'
were the words the old king said. Receiving Dhritarashtra's permission,
Yudhishthira sat himself down on a mat of Kusa grass. Then the other sons
of Pandu with Bhima among them, O thou of Bharata's race, saluted the
king and touched his feet and sat themselves down, receiving his
permission. The old Kuru king, surrounded by them, looked exceedingly
beautiful. Indeed, he blazed with a Vedic splendour like Vrihaspati in
the midst of the celestials. After they had sat themselves down, many
great Rishis, viz., Satayupa and others, who were denizens of
Kurukshetra, came there. The illustrious and learned Vyasa, possessed of
great energy, and reverenced by even the celestial Rishis, showed
himself, at the head of his numerous disciples, unto Yudhishthira. The
Kuru king Dhritarashtra, Kunti's son Yudhishthira of great energy, and
Bhimasena and others, stood up and advancing a few steps, saluted those
guests. Approaching near, Vyasa, surrounded by Satayupa and others,
addressed king Dhritarashtra, saying,--'Be thou seated.' The illustrious
Vyasa then took an excellent seat made of Kusa grass placed upon a black
deer-skin and covered with a piece of silken cloth. They had reserved
that seat for him. After Vyasa had been seated, all those foremost of
regenerate persons, endued with abundant energy, sat themselves down,
having received the permission of the Island-born sage."
Parva 15 026
SECTION XXVI
"Dhritarashtra said. 'O Yudhishthira, art thou in peace and happiness,
with all thy brothers and the inhabitants of the city and the provinces?
Are they that live in dependance on thee also happy? Are they ministers,
and servitors, and all thy seniors and preceptors also, happy? Are those
also that live in thy dominions free from fear? Dost thou follow the old
and traditional conduct of rulers of men? Is thy treasury filled without
disregarding the restraints imposed by justice and equity? Dost thou
behave as thou shouldst towards foes, neutrals, and allies? Dost thou
duly look after the Brahmanas, always making them the first gifts
(ordained in sacrifices and religious rites)? What need I say of the
citizens, and thy servants, and kinsmen,--are they foes, O chief of
Bharata's race, gratified with thy behaviour? Dost thou, O king of kings,
adore with devotion the Pitris and the deities? Dost thou worship guests
with food and drink, O Bharata? Do the Brahmanas in thy dominions,
devoted to the duties of their order, walk along the path of
righteousness? Do the Kshatriyas and Vaisyas and Sudras also within thy
kingdom, and all thy relatives, observe their respective duties? I hope
the women, the children, and the old, among thy subjects, do not grieve
(under distress) and do not beg (the necessaries of life). Are the ladies
of thy household duly honoured in thy house, O best of men? I hope, O
monarch, that this race of royal sages, having obtained thee for their
king, have not fallen away from fame and glory.'
"Vaisampayana continued, 'Unto the old king who said so, Yudhishthira,
conversant with morality and justice, and well-skilled in acts and
speech, spoke as follows, putting some questions about his welfare.'
"Yudhishthira said, 'Doth thy peace, O king, thy self-restraint, thy
tranquillity of heart, grow? Is this my mother able to serve thee without
fatigue and trouble? Will, O king, her residence in the woods be
productive of fruits? I hope this queen, who is my eldest mother, who is
emaciated with (exposure to) cold and wind and the toil of walking, and
who is now devoted to the practice of severe austerities, no longer gives
way, to grief for her children of mighty energy, all of whom, devoted to
the duties of the Kshatriya order, have been slain on the field of
battle. Does she accuse us, sinful wretches, that are responsible for
their slaughter? Where is Vidura, O king? We do not see him here. I hope
this Sanjaya, observant of penances, is in peace and happiness.
"Vaisampayana continued, 'Thus addressed, Dhritarashtra answered king
Yudhishthira, saying,--'O son. Vidura is well. He is performing austere
penances, subsisting on air alone, for he abstains from all other food.
He is emaciated and his arteries and nerves have become visible.
Sometimes he is seen in this empty forest by Brahmanas.' While
Dhritarashtra was saying this Vidura was seen at a distance. He had
matted locks on his head, and gravels in his mouth, and was exceedingly
emaciated. He was perfectly naked. His body was besmeared all over with
filth, and with the dust of various wild flowers. When Kshattri was
beheld from a distance, the fact was reported to Yudhishthira. Vidura
suddenly stopped, O king, casting his eyes towards the retreat (and
seeing it peopled by so many individuals). King Yudhishthira pursued him
alone, as he ran and entered the deep forest, sometimes not seen by the
pursuer. He said aloud, 'O Vidura, O Vidura, I am king Yudhishthira, thy
favourite!'--Exclaiming thus, Yudhishthira, with great exertion, followed
Vidura. That foremost of intelligent men, viz., Vidura, having reached a
solitary spot in the forest, stood still, leaning against a tree. He was
exceedingly emaciated. He retained only the shape of a human being (all
his characteristic features having totally disappeared). Yudhishthira of
great intelligence recognised him, however, (in spite of such change).
Standing before him, Yudhishthira addressed him, saying, 'I am
Yudhishthira!' Indeed, worshipping Vidura properly, Yudhishthira said
these words in the hearing of Vidura. Meanwhile Vidura eyed the king with
a steadfast gaze. Casting his gaze thus on the king, he stood motionless
in Yoga. Possessed of great intelligence, he then (by his Yoga-power)
entered the body of Yudhishthira, limb by limb. He united his
life-breaths with the king's life-breaths, and his senses with the king's
senses. Verify, with the aid of Yoga-power, Vidura, blazing with energy,
thus entered the body of king Yudhishthira the just. Meanwhile, the body
of Vidura continued to lean against the tree, with eyes fixed in a
steadfast gaze. The king soon saw that life had fled out of it. At the
same time, he felt that he himself had become stronger than before and
that he had acquired many additional virtues and accomplishments.
Possessed of great learning and energy, O monarch, Pandu's son, king
Yudhishthira the just, then recollected his own state before his birth
among men.[42] Endued with mighty energy, he had heard of Yoga practice
from Vyasa. King Yudhishthira the just, possessed of great learning,
became desirous of doing the last rites to the body of Vidura, and wished
to cremate it duly. An invisible voice was then heard,--saying,--'O king,
this body that belonged to him called Vidura should not be cremated. In
him is thy body also. He is the eternal deity of Righteousness. Those
regions of felicity which are known by the name of Santanika will be his,
O Bharata. He was an observer of the duties of Yatis. Thou shouldst not,
O scorcher of foes, grieve for him at all. Thus addressed, king
Yudhishthira the just, returned from that spot, and represented
everything unto the royal son of Vichitraviryya. At this, that king of
great splendour, all these men, and Bhimasena and others, became filled
with wonder. Hearing what had happened, king Dhritarashtra became pleased
and then, addressing the son of Dharma. said,--'Do thou accept from me
these gifts of water and roots and fruits. It has been said, O king, that
one's guest should take that which one takes oneself.' Thus addressed,
Dharma's son answered the king, saying,--'So be it.' The mighty-armed
king ate the fruits and roots which the monarch gave him. Then they all
spread their beds under a tree and passed that night thus, having eaten
fruits and roots and drunk the water that the old king had given them."'
"Dhritarashtra said. 'O Yudhishthira, art thou in peace and happiness,
with all thy brothers and the inhabitants of the city and the provinces?
Are they that live in dependance on thee also happy? Are they ministers,
and servitors, and all thy seniors and preceptors also, happy? Are those
also that live in thy dominions free from fear? Dost thou follow the old
and traditional conduct of rulers of men? Is thy treasury filled without
disregarding the restraints imposed by justice and equity? Dost thou
behave as thou shouldst towards foes, neutrals, and allies? Dost thou
duly look after the Brahmanas, always making them the first gifts
(ordained in sacrifices and religious rites)? What need I say of the
citizens, and thy servants, and kinsmen,--are they foes, O chief of
Bharata's race, gratified with thy behaviour? Dost thou, O king of kings,
adore with devotion the Pitris and the deities? Dost thou worship guests
with food and drink, O Bharata? Do the Brahmanas in thy dominions,
devoted to the duties of their order, walk along the path of
righteousness? Do the Kshatriyas and Vaisyas and Sudras also within thy
kingdom, and all thy relatives, observe their respective duties? I hope
the women, the children, and the old, among thy subjects, do not grieve
(under distress) and do not beg (the necessaries of life). Are the ladies
of thy household duly honoured in thy house, O best of men? I hope, O
monarch, that this race of royal sages, having obtained thee for their
king, have not fallen away from fame and glory.'
"Vaisampayana continued, 'Unto the old king who said so, Yudhishthira,
conversant with morality and justice, and well-skilled in acts and
speech, spoke as follows, putting some questions about his welfare.'
"Yudhishthira said, 'Doth thy peace, O king, thy self-restraint, thy
tranquillity of heart, grow? Is this my mother able to serve thee without
fatigue and trouble? Will, O king, her residence in the woods be
productive of fruits? I hope this queen, who is my eldest mother, who is
emaciated with (exposure to) cold and wind and the toil of walking, and
who is now devoted to the practice of severe austerities, no longer gives
way, to grief for her children of mighty energy, all of whom, devoted to
the duties of the Kshatriya order, have been slain on the field of
battle. Does she accuse us, sinful wretches, that are responsible for
their slaughter? Where is Vidura, O king? We do not see him here. I hope
this Sanjaya, observant of penances, is in peace and happiness.
"Vaisampayana continued, 'Thus addressed, Dhritarashtra answered king
Yudhishthira, saying,--'O son. Vidura is well. He is performing austere
penances, subsisting on air alone, for he abstains from all other food.
He is emaciated and his arteries and nerves have become visible.
Sometimes he is seen in this empty forest by Brahmanas.' While
Dhritarashtra was saying this Vidura was seen at a distance. He had
matted locks on his head, and gravels in his mouth, and was exceedingly
emaciated. He was perfectly naked. His body was besmeared all over with
filth, and with the dust of various wild flowers. When Kshattri was
beheld from a distance, the fact was reported to Yudhishthira. Vidura
suddenly stopped, O king, casting his eyes towards the retreat (and
seeing it peopled by so many individuals). King Yudhishthira pursued him
alone, as he ran and entered the deep forest, sometimes not seen by the
pursuer. He said aloud, 'O Vidura, O Vidura, I am king Yudhishthira, thy
favourite!'--Exclaiming thus, Yudhishthira, with great exertion, followed
Vidura. That foremost of intelligent men, viz., Vidura, having reached a
solitary spot in the forest, stood still, leaning against a tree. He was
exceedingly emaciated. He retained only the shape of a human being (all
his characteristic features having totally disappeared). Yudhishthira of
great intelligence recognised him, however, (in spite of such change).
Standing before him, Yudhishthira addressed him, saying, 'I am
Yudhishthira!' Indeed, worshipping Vidura properly, Yudhishthira said
these words in the hearing of Vidura. Meanwhile Vidura eyed the king with
a steadfast gaze. Casting his gaze thus on the king, he stood motionless
in Yoga. Possessed of great intelligence, he then (by his Yoga-power)
entered the body of Yudhishthira, limb by limb. He united his
life-breaths with the king's life-breaths, and his senses with the king's
senses. Verify, with the aid of Yoga-power, Vidura, blazing with energy,
thus entered the body of king Yudhishthira the just. Meanwhile, the body
of Vidura continued to lean against the tree, with eyes fixed in a
steadfast gaze. The king soon saw that life had fled out of it. At the
same time, he felt that he himself had become stronger than before and
that he had acquired many additional virtues and accomplishments.
Possessed of great learning and energy, O monarch, Pandu's son, king
Yudhishthira the just, then recollected his own state before his birth
among men.[42] Endued with mighty energy, he had heard of Yoga practice
from Vyasa. King Yudhishthira the just, possessed of great learning,
became desirous of doing the last rites to the body of Vidura, and wished
to cremate it duly. An invisible voice was then heard,--saying,--'O king,
this body that belonged to him called Vidura should not be cremated. In
him is thy body also. He is the eternal deity of Righteousness. Those
regions of felicity which are known by the name of Santanika will be his,
O Bharata. He was an observer of the duties of Yatis. Thou shouldst not,
O scorcher of foes, grieve for him at all. Thus addressed, king
Yudhishthira the just, returned from that spot, and represented
everything unto the royal son of Vichitraviryya. At this, that king of
great splendour, all these men, and Bhimasena and others, became filled
with wonder. Hearing what had happened, king Dhritarashtra became pleased
and then, addressing the son of Dharma. said,--'Do thou accept from me
these gifts of water and roots and fruits. It has been said, O king, that
one's guest should take that which one takes oneself.' Thus addressed,
Dharma's son answered the king, saying,--'So be it.' The mighty-armed
king ate the fruits and roots which the monarch gave him. Then they all
spread their beds under a tree and passed that night thus, having eaten
fruits and roots and drunk the water that the old king had given them."'
Parva 15 025
SECTION XXV
"Vaisampayana said, 'The king, O chief of Bharata's race, with those
foremost of men, viz., his brothers, who were all possessed of eyes that
resembled lotus-petals, took his seat in the retreat of his eldest sire.
There sat around him many highly-blessed ascetics, hailing from diverse
regions, from desire of beholding the sons of that lord of Kuru's race.,
viz., the Pandavas of wide chests. They said, 'We wish to know who
amongst these is Yudhishthira, who are Bhima and Arjuna, who the twins,
and who is Draupadi of great fame.' Then the Suta, Sanjaya, in answer to
their queries, pointed out to them the Pandavas. naming each, and
Draupadi too as also the other ladies of the Kuru household.'
"Sanjaya said, 'This one that is as fair of complexion as pure gold, that
is endued with a body which looks like that of a full-grown lion, that is
possessed of a large aquiline nose, and wide and expansive eyes that are,
again, of a coppery hue, is the Kuru king. This one, whose tread
resembles that of an infuriate elephant, whose complexion is as fair as
that of heated gold, whose frame is of large and expansive proportions
and whose arms are long and stout, is Vrikodara. Behold him well! The
mighty bowman who sits besides him, of darkish complexion and youthful
frame, who resembles the leader of an elephantine herd, whose shoulders
are as high as those of a lion, who walks like a sporting elephant, and
whose eyes are as expansive as the petals of a lotus, is the hero called
Arjuna. Those two foremost of men, that are sitting besides Kunti, are
the twins, resembling Vishnu and Mahendra. In this whole world of men,
they have not their equals in beauty and strength and excellence of
conduct. This lady, of eyes as expansive as lotus petals, who seems to
have touched the middle age of life, whose complexion resembles that of
the blue lotus, and who looks like a goddess of Heaven, is Krishna, the
embodied form of the goddess of prosperity.[39] She who sits besides her,
possessed of the complexion of pure gold, who looks like the embodied
rays of the moon, in the midst of the other ladies, is, ye foremost of
regenerate ones, the sister of that unrivalled hero who wields the
discus. This other, as fair as pure gold, is the daughter of the
snake-chief and wife of Arjuna.[40] This other whose complexion is like
that of pure gold or like that of Madhuka flowers, is the princess
Chitrangada. This one, that is possessed of the complexion of an
assemblage of blue lotuses, is the sister of that monarch, that lord of
hosts, who used to always challenge Krishna. She is the foremost wife of
Vrikodara. This is the daughter of the king of Magadha who was known by
the name of Jarasandha. Possessed of the complexion of an assemblage of
Champakas, she is the wife of the youngest son of Madravati. Possessed of
a complexion as darkish as that of the blue lotus, she who sits there on
the earth, and whose eyes are as expansive as lotus-petals, is the wife
of the eldest son of Madravati, This lady whose complexion is as fair as
that of heated gold and who sits with her child on her lap, is the
daughter of king Virata. She is the wife of that Abhimanyu who, while
divested of his car, was slain by Drona and others fighting from their
cars.[41] These ladies, the hair on whose heads shows not the parted
line, and who are clad in white, are the widows of the slain sons of
Dhritarashtra. They are the daughters-in-law of this old king, the wives
of his hundred sons, now deprived of both their husbands and children who
have been slain by heroic foes. I have now pointed them out in the order
of precedence. In consequence of their devotion to Brahmanas, their
understandings and hearts are divested of every kind of crookedness.
Possessed of pure souls, they have all been pointed out by me,--these
princesses of the Kaurava house-hold,--in answer to your queries.'
"Vaisampayana continued, 'Thus that king of Kuru's race, of very advanced
years, having met with those sons of him that was a deity among men.
enquired about their welfare after all the ascetics had gone away. The
warriors who had accompanied the Pandavas, leaving the retreat, sat
themselves down at a little distance, alighting from their cars and the
animals they rode. Indeed, after all the crowd, viz., the ladies, the old
men, and the children, had been seated, the old king duly addressed them,
making the usual enquiries of politeness."'
"Vaisampayana said, 'The king, O chief of Bharata's race, with those
foremost of men, viz., his brothers, who were all possessed of eyes that
resembled lotus-petals, took his seat in the retreat of his eldest sire.
There sat around him many highly-blessed ascetics, hailing from diverse
regions, from desire of beholding the sons of that lord of Kuru's race.,
viz., the Pandavas of wide chests. They said, 'We wish to know who
amongst these is Yudhishthira, who are Bhima and Arjuna, who the twins,
and who is Draupadi of great fame.' Then the Suta, Sanjaya, in answer to
their queries, pointed out to them the Pandavas. naming each, and
Draupadi too as also the other ladies of the Kuru household.'
"Sanjaya said, 'This one that is as fair of complexion as pure gold, that
is endued with a body which looks like that of a full-grown lion, that is
possessed of a large aquiline nose, and wide and expansive eyes that are,
again, of a coppery hue, is the Kuru king. This one, whose tread
resembles that of an infuriate elephant, whose complexion is as fair as
that of heated gold, whose frame is of large and expansive proportions
and whose arms are long and stout, is Vrikodara. Behold him well! The
mighty bowman who sits besides him, of darkish complexion and youthful
frame, who resembles the leader of an elephantine herd, whose shoulders
are as high as those of a lion, who walks like a sporting elephant, and
whose eyes are as expansive as the petals of a lotus, is the hero called
Arjuna. Those two foremost of men, that are sitting besides Kunti, are
the twins, resembling Vishnu and Mahendra. In this whole world of men,
they have not their equals in beauty and strength and excellence of
conduct. This lady, of eyes as expansive as lotus petals, who seems to
have touched the middle age of life, whose complexion resembles that of
the blue lotus, and who looks like a goddess of Heaven, is Krishna, the
embodied form of the goddess of prosperity.[39] She who sits besides her,
possessed of the complexion of pure gold, who looks like the embodied
rays of the moon, in the midst of the other ladies, is, ye foremost of
regenerate ones, the sister of that unrivalled hero who wields the
discus. This other, as fair as pure gold, is the daughter of the
snake-chief and wife of Arjuna.[40] This other whose complexion is like
that of pure gold or like that of Madhuka flowers, is the princess
Chitrangada. This one, that is possessed of the complexion of an
assemblage of blue lotuses, is the sister of that monarch, that lord of
hosts, who used to always challenge Krishna. She is the foremost wife of
Vrikodara. This is the daughter of the king of Magadha who was known by
the name of Jarasandha. Possessed of the complexion of an assemblage of
Champakas, she is the wife of the youngest son of Madravati. Possessed of
a complexion as darkish as that of the blue lotus, she who sits there on
the earth, and whose eyes are as expansive as lotus-petals, is the wife
of the eldest son of Madravati, This lady whose complexion is as fair as
that of heated gold and who sits with her child on her lap, is the
daughter of king Virata. She is the wife of that Abhimanyu who, while
divested of his car, was slain by Drona and others fighting from their
cars.[41] These ladies, the hair on whose heads shows not the parted
line, and who are clad in white, are the widows of the slain sons of
Dhritarashtra. They are the daughters-in-law of this old king, the wives
of his hundred sons, now deprived of both their husbands and children who
have been slain by heroic foes. I have now pointed them out in the order
of precedence. In consequence of their devotion to Brahmanas, their
understandings and hearts are divested of every kind of crookedness.
Possessed of pure souls, they have all been pointed out by me,--these
princesses of the Kaurava house-hold,--in answer to your queries.'
"Vaisampayana continued, 'Thus that king of Kuru's race, of very advanced
years, having met with those sons of him that was a deity among men.
enquired about their welfare after all the ascetics had gone away. The
warriors who had accompanied the Pandavas, leaving the retreat, sat
themselves down at a little distance, alighting from their cars and the
animals they rode. Indeed, after all the crowd, viz., the ladies, the old
men, and the children, had been seated, the old king duly addressed them,
making the usual enquiries of politeness."'
Parva 15 024
SECTION XXIV
"Vaisampayana said, 'The Pandavas alighted, at a distance, from their
cars and proceeded on foot to the retreat of the king, bending themselves
in humility. All the combatants also, and all the denizens of the
kingdom, and the spouses of the Kuru chiefs, followed them on foot. The
Pandavas then reached the sacred retreat of Dhritarashtra which abounded
with herds of deer and which was adorned with plantain plants. Many
ascetics of rigid vows, filled with curiosity, came there for beholding
the Pandavas who had arrived at the retreat. The king, with tears in his
eyes, asked them, saying,--'Where has my eldest sire, the perpetuator of
Kuru's race, gone?' They answered, O monarch, telling him that he had
gone to the Yamuna for his ablutions, as also for fetching flowers and
waters. Proceeding quickly on foot along the path pointed out by them,
the Pandavas beheld all of them from a distance. Desirous of meeting with
their sire they walked with a rapid pace. Then Sahadeva ran with speed
towards the spot where Pritha was. Touching the feet of his mother, he
began to weep aloud. With tears gushing down her cheeks, she saw her
darling child. Raising her son up and embracing him with her arms, she
informed Gandhari of Sahadeva's arrival. Then seeing the king and
Bhimasena and Arjuna, and Nakula, Pritha endeavoured to advance quickly
towards them. She was walking in advance of the childless old couple, and
was dragging them forward. The Pandavas, beholding her, fell down on the
earth. The puissant and high-souled monarch, endued with great
intelligence, recognising them by their voices and also by touch,
comforted them one after another. Shedding tears, those high-souled
princes, with due formalities, approached the old king and Gandhari, as
also their own mother. Indeed, regaining their senses, and once more
comforted by their mother, the Pandavas took away from the king and their
aunt and mother the jars full of water which they had been carrying,
forbearing them themselves. The ladies of those lions among men, and all
the women of the royal household, as also all the inhabitants of the city
and provinces, then beheld the old king. King Yudhishthira presented all
those individuals one after another to the old king, repeating their
names and races, and then himself worshipped his eldest sire with
reverence. Surrounded by them all, the old monarch, with eyes bathed in
tears of joy, regarded himself as once more staying in the midst of the
city called after the elephant. Saluted with reverence by all his
daughters-in-law headed by Krishna, king Dhritarashtra, endued with great
intelligence, with Gandhari and Kunti, became filled with joy. He then
reached his forest-retreat that was applauded by Siddhas and Charanas,
and that then teemed with vast crowds of men all desirous of beholding
him, like the firmament teeming with innumerable stars."
"Vaisampayana said, 'The Pandavas alighted, at a distance, from their
cars and proceeded on foot to the retreat of the king, bending themselves
in humility. All the combatants also, and all the denizens of the
kingdom, and the spouses of the Kuru chiefs, followed them on foot. The
Pandavas then reached the sacred retreat of Dhritarashtra which abounded
with herds of deer and which was adorned with plantain plants. Many
ascetics of rigid vows, filled with curiosity, came there for beholding
the Pandavas who had arrived at the retreat. The king, with tears in his
eyes, asked them, saying,--'Where has my eldest sire, the perpetuator of
Kuru's race, gone?' They answered, O monarch, telling him that he had
gone to the Yamuna for his ablutions, as also for fetching flowers and
waters. Proceeding quickly on foot along the path pointed out by them,
the Pandavas beheld all of them from a distance. Desirous of meeting with
their sire they walked with a rapid pace. Then Sahadeva ran with speed
towards the spot where Pritha was. Touching the feet of his mother, he
began to weep aloud. With tears gushing down her cheeks, she saw her
darling child. Raising her son up and embracing him with her arms, she
informed Gandhari of Sahadeva's arrival. Then seeing the king and
Bhimasena and Arjuna, and Nakula, Pritha endeavoured to advance quickly
towards them. She was walking in advance of the childless old couple, and
was dragging them forward. The Pandavas, beholding her, fell down on the
earth. The puissant and high-souled monarch, endued with great
intelligence, recognising them by their voices and also by touch,
comforted them one after another. Shedding tears, those high-souled
princes, with due formalities, approached the old king and Gandhari, as
also their own mother. Indeed, regaining their senses, and once more
comforted by their mother, the Pandavas took away from the king and their
aunt and mother the jars full of water which they had been carrying,
forbearing them themselves. The ladies of those lions among men, and all
the women of the royal household, as also all the inhabitants of the city
and provinces, then beheld the old king. King Yudhishthira presented all
those individuals one after another to the old king, repeating their
names and races, and then himself worshipped his eldest sire with
reverence. Surrounded by them all, the old monarch, with eyes bathed in
tears of joy, regarded himself as once more staying in the midst of the
city called after the elephant. Saluted with reverence by all his
daughters-in-law headed by Krishna, king Dhritarashtra, endued with great
intelligence, with Gandhari and Kunti, became filled with joy. He then
reached his forest-retreat that was applauded by Siddhas and Charanas,
and that then teemed with vast crowds of men all desirous of beholding
him, like the firmament teeming with innumerable stars."
Parva 15 023
SECTION XXIII
"Vaisampayana said. 'That foremost one of Bharata's race, then ordered
his troops, which were protected by heroes that were headed by Arjuna and
that resembled the very guardians of the universe, to march out.
Instantly, a loud clamour arose consisting of the words--Equip,
Equip!--of horse-men, O Bharata, engaged in equipping and their steeds.
Some proceeded on carriages and vehicles, some on horses of great speed,
and some on cars made of gold endued with the splendour of blazing fires.
Some proceeded on mighty elephants, and some on camels, O king. Some
proceeded on foot, that belonged to that class of combatants which is
armed with tiger-like claws.[38] The citizens and inhabitants of the
provinces, desirous of seeing Dhritarashtra, followed the king on diverse
kinds of conveyances. The preceptor Kripa also, of Gotama's race, that
great leader of forces, taking all the forces with him, proceeded, at the
command of the king, towards the old monarch's retreat. The Kuru king
Yudhishthira, that perpetuator of Kuru's race, surrounded by a large
number of Brahmanas, his praises sung by a large band of Sutas and
Magadhas and bards, and with a white umbrella held over his head and
encompassed around by a large number of cars, set out on his journey.
Vrikodara, the son of the Wind-god, proceeded on an elephant as gigantic
as a hill, equipt with strung bow and machines and weapons of attack and
defence. The twin sons of Madri proceeded on two fleet steeds, well cased
in mail, well protected, and equipt with banners. Arjuna of mighty
energy, with senses under control, proceeded on an excellent car endued
with solar effulgence and unto which were equipt excellent steeds of
white hue. The ladies of the royal household, headed by Draupadi,
proceeded in closed litters protected by the superintendents of women.
They scattered copious showers of wealth as they proceeded. Teeming with
cars and elephants and steeds, and echoing with the blare of trumpets and
the music of Vinas, the Pandava host, O monarch, blazed with great
beauty. Those chiefs of Kuru's race proceeded slowly, resting by
delightful banks of rivers and lakes, O monarch. Yuyutsu of mighty
energy, and Dhaumya, the priest at the command of Yudhishthira, were
engaged in protecting the city. By slow marches, king Yudhishthira
reached Kurukshetra, and then, crossing the Yamuna, that highly sacred
river, he beheld from a distance the retreat, O thou of Kuru's race, of
the royal sage of great wisdom and of Dhritarashtra. Then all the men
became filled with joy and quickly entered the forest, filling it with
loud sounds of glee, O chief of Bharata's race."'
"Vaisampayana said. 'That foremost one of Bharata's race, then ordered
his troops, which were protected by heroes that were headed by Arjuna and
that resembled the very guardians of the universe, to march out.
Instantly, a loud clamour arose consisting of the words--Equip,
Equip!--of horse-men, O Bharata, engaged in equipping and their steeds.
Some proceeded on carriages and vehicles, some on horses of great speed,
and some on cars made of gold endued with the splendour of blazing fires.
Some proceeded on mighty elephants, and some on camels, O king. Some
proceeded on foot, that belonged to that class of combatants which is
armed with tiger-like claws.[38] The citizens and inhabitants of the
provinces, desirous of seeing Dhritarashtra, followed the king on diverse
kinds of conveyances. The preceptor Kripa also, of Gotama's race, that
great leader of forces, taking all the forces with him, proceeded, at the
command of the king, towards the old monarch's retreat. The Kuru king
Yudhishthira, that perpetuator of Kuru's race, surrounded by a large
number of Brahmanas, his praises sung by a large band of Sutas and
Magadhas and bards, and with a white umbrella held over his head and
encompassed around by a large number of cars, set out on his journey.
Vrikodara, the son of the Wind-god, proceeded on an elephant as gigantic
as a hill, equipt with strung bow and machines and weapons of attack and
defence. The twin sons of Madri proceeded on two fleet steeds, well cased
in mail, well protected, and equipt with banners. Arjuna of mighty
energy, with senses under control, proceeded on an excellent car endued
with solar effulgence and unto which were equipt excellent steeds of
white hue. The ladies of the royal household, headed by Draupadi,
proceeded in closed litters protected by the superintendents of women.
They scattered copious showers of wealth as they proceeded. Teeming with
cars and elephants and steeds, and echoing with the blare of trumpets and
the music of Vinas, the Pandava host, O monarch, blazed with great
beauty. Those chiefs of Kuru's race proceeded slowly, resting by
delightful banks of rivers and lakes, O monarch. Yuyutsu of mighty
energy, and Dhaumya, the priest at the command of Yudhishthira, were
engaged in protecting the city. By slow marches, king Yudhishthira
reached Kurukshetra, and then, crossing the Yamuna, that highly sacred
river, he beheld from a distance the retreat, O thou of Kuru's race, of
the royal sage of great wisdom and of Dhritarashtra. Then all the men
became filled with joy and quickly entered the forest, filling it with
loud sounds of glee, O chief of Bharata's race."'
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