THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male
being,
and also to the goddess Saraswati, must the word Jaya be uttered.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the
Puranas, bending with humility, one day approached the great sages of
rigid vows, sitting at their ease, who had attended the twelve years'
sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha.
Those
ascetics, wishing to hear his wonderful narrations, presently began to
address him who had thus arrived at that recluse abode of the
inhabitants
of the forest of Naimisha. Having been entertained with due respect by
those holy men, he saluted those Munis (sages) with joined palms, even
all
of them, and inquired about the progress of their asceticism. Then all
the
ascetics being again seated, the son of Lomaharshana humbly occupied
the
seat that was assigned to him. Seeing that he was comfortably seated,
and
recovered from fatigue, one of the Rishis beginning the conversation,
asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou
spent the time? Tell me, who ask thee, in detail.'
Accomplished in speech, Sauti, thus questioned, gave in the midst of
that
big assemblage of contemplative Munis a full and proper answer in words
consonant with their mode of life.
"Sauti said, 'Having heard the diverse sacred and wonderful stories
which
were composed in his Mahabharata by Krishna-Dwaipayana, and which were
recited in full by Vaisampayana at the Snake-sacrifice of the high-
souled
royal sage Janamejaya and in the presence also of that chief of
Princes,
the son of Parikshit, and having wandered about, visiting many sacred
waters and holy shrines, I journeyed to the country venerated by the
Dwijas (twice-born) and called Samantapanchaka where formerly was
fought
the battle between the children of Kuru and Pandu, and all the chiefs
of
the land ranged on either side. Thence, anxious to see you, I am come
into
your presence. Ye reverend sages, all of whom are to me as Brahma; ye
greatly blessed who shine in this place of sacrifice with the splendour
of
the solar fire: ye who have concluded the silent meditations and have
fed
the holy fire; and yet who are sitting--without care, what, O ye Dwijas
(twice-born), shall I repeat, shall I recount the sacred stories
collected
in the Puranas containing precepts of religious duty and of worldly
profit,
or the acts of illustrious saints and sovereigns of mankind?"
"The Rishi replied, 'The Purana, first promulgated by the great Rishi
Dwaipayana, and which after having been heard both by the gods and the
Brahmarshis was highly esteemed, being the most eminent narrative that
exists, diversified both in diction and division, possessing subtile
meanings logically combined, and gleaned from the Vedas, is a sacred
work.
Composed in elegant language, it includeth the subjects of other books.
It
is elucidated by other Shastras, and comprehendeth the sense of the
four
Vedas. We are desirous of hearing that history also called Bharata, the
holy composition of the wonderful Vyasa, which dispelleth the fear of
evil,
just as it was cheerfully recited by the Rishi Vaisampayana, under the
direction of Dwaipayana himself, at the snake-sacrifice of Raja
Janamejaya?'
"Sauti then said, 'Having bowed down to the primordial being Isana, to
whom multitudes make offerings, and who is adored by the multitude; who
is
the true incorruptible one, Brahma, perceptible, imperceptible,
eternal;
who is both a non-existing and an existing-non-existing being; who is
the
universe and also distinct from the existing and non-existing universe;
who is the creator of high and low; the ancient, exalted, inexhaustible
one; who is Vishnu, beneficent and the beneficence itself, worthy of
all
preference, pure and immaculate; who is Hari, the ruler of the
faculties,
the guide of all things moveable and immoveable; I will declare the
sacred
thoughts of the illustrious sage Vyasa, of marvellous deeds and
worshipped
here by all. Some bards have already published this history, some are
now
teaching it, and others, in like manner, will hereafter promulgate it
upon
the earth. It is a great source of knowledge, established throughout
the
three regions of the world. It is possessed by the twice-born both in
detailed and compendious forms. It is the delight of the learned for
being
embellished with elegant expressions, conversations human and divine,
and
a variety of poetical measures.'"
In this world, when it was destitute of brightness and light, and
enveloped all around in total darkness, there came into being, as the
primal cause of creation, a mighty egg, the one inexhaustible seed of
all
created beings. It is called Mahadivya, and was formed at the beginning
of
the Yuga, in which we are told, was the true light Brahma, the eternal
one,
the wonderful and inconceivable being present alike in all places; the
invisible and subtile cause, whose nature partaketh of entity and non-
entity. From this egg came out the lord Pitamaha Brahma, the one only
Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one
Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas,
Daksha,
and the seven sons of Daksha. Then appeared the man of inconceivable
nature whom all the Rishis know and so the Viswe-devas, the Adityas,
the
Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the
Guhyakas, and the Pitris. After these were produced the wise and most
holy
Brahmarshis, and the numerous Rajarshis distinguished by every noble
quality. So the water, the heavens, the earth, the air, the sky, the
points of the heavens, the years, the seasons, the months, the
fortnights,
called Pakshas, with day and night in due succession. And thus were
produced all things which are known to mankind.
And what is seen in the universe, whether animate or inanimate, of
created
things, will at the end of the world, and after the expiration of the
Yuga,
be again confounded. And, at the commencement of other Yugas, all
things
will be renovated, and, like the various fruits of the earth, succeed
each
other in the due order of their seasons. Thus continueth perpetually to
revolve in the world, without beginning and without end, this wheel
which
causeth the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-
three
hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus,
Atma
Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these
Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The
latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-
jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous
offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten
times that number, and Sahasra-jyoti ten times the number of Sata-
jyoti's
offspring. From these are descended the family of the Kurus, of the
Yadus,
and of Bharata; the family of Yayati and of Ikshwaku; also of all the
Rajarshis. Numerous also were the generations produced, and very
abundant
were the creatures and their places of abode. The mystery which is
threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also
various books upon the subject of Dharma, Artha, and Kama; also rules
for
the conduct of mankind; also histories and discourses with various
srutis;
all of which having been seen by the Rishi Vyasa are here in due order
mentioned as a specimen of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and
an
abridged form. It is the wish of the learned in the world to possess
the
details and the abridgement. Some read the Bharata beginning with the
initial mantra (invocation), others with the story of Astika, others
with
Uparichara, while some Brahmanas study the whole. Men of learning
display
their various knowledge of the institutes in commenting on the
composition.
Some are skilful in explaining it, while others, in remembering its
contents.
The son of Satyavati having, by penance and meditation, analysed the
eternal Veda, afterwards composed this holy history, when that learned
Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of
Parasara, had finished this greatest of narrations, he began to
consider
how he might teach it to his disciples. And the possessor of the six
attributes, Brahma, the world's preceptor, knowing of the anxiety of
the
Rishi Dwaipayana, came in person to the place where the latter was, for
gratifying the saint, and benefiting the people. And when Vyasa,
surrounded by all the tribes of Munis, saw him, he was surprised; and,
standing with joined palms, he bowed and ordered a seat to be brought.
And
Vyasa having gone round him who is called Hiranyagarbha seated on that
distinguished seat stood near it; and being commanded by Brahma
Parameshthi, he sat down near the seat, full of affection and smiling
in
joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi,
said,
"O divine Brahma, by me a poem hath been composed which is greatly
respected. The mystery of the Veda, and what other subjects have been
explained by me; the various rituals of the Upanishads with the Angas;
the
compilation of the Puranas and history formed by me and named after the
three divisions of time, past, present, and future; the determination
of
the nature of decay, fear, disease, existence, and non-existence, a
description of creeds and of the various modes of life; rule for the
four
castes, and the import of all the Puranas; an account of asceticism and
of
the duties of a religious student; the dimensions of the sun and moon,
the
planets, constellations, and stars, together with the duration of the
four
ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences
called Nyaya, Orthoephy and Treatment of diseases; charity and
Pasupatadharma; birth celestial and human, for particular purposes;
also a
description of places of pilgrimage and other holy places of rivers,
mountains,, forests, the ocean, of heavenly cities and the kalpas; the
art
of war; the different kinds of nations and languages: the nature of the
manners of the people; and the all-pervading spirit;--all these have
been
represented. But, after all, no writer of this work is to be found on
earth.'
"Brahma said. 'I esteem thee for thy knowledge of divine mysteries,
before
the whole body of celebrated Munis distinguished for the sanctity of
their
lives. I know thou hast revealed the divine word, even from its first
utterance, in the language of truth. Thou hast called thy present work
a
poem, wherefore it shall be a poem. There shall be no poets whose works
may equal the descriptions of this poem, even, as the three other modes
called Asrama are ever unequal in merit to the domestic Asrama. Let
Ganesa
be thought of, O Muni, for the purpose of writing the poem.'
"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own
abode.
Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of
obstacles,
ready to fulfil the desires of his votaries, was no sooner thought of,
than he repaired to the place where Vyasa was seated. And when he had
been
saluted, and was seated, Vyasa addressed him thus, 'O guide of the
Ganas!
be thou the writer of the Bharata which I have formed in my
imagination,
and which I am about to repeat."
"Ganesa, upon hearing this address, thus answered, 'I will become the
writer of thy work, provided my pen do not for a moment cease writing."
And Vyasa said unto that divinity, 'Wherever there be anything thou
dost
not comprehend, cease to continue writing.' Ganesa having signified his
assent, by repeating the word Om! proceeded to write; and Vyasa began;
and
by way of diversion, he knit the knots of composition exceeding close;
by
doing which, he dictated this work according to his engagement.
I am (continued Sauti) acquainted with eight thousand and eight hundred
verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of
their meaning, O Muni, no one is able, to this day, to penetrate those
closely knit difficult slokas. Even the omniscient Ganesa took a moment
to
consider; while Vyasa, however, continued to compose other verses in
great
abundance.
The wisdom of this work, like unto an instrument of applying collyrium,
hath opened the eyes of the inquisitive world blinded by the darkness
of
ignorance. As the sun dispelleth the darkness, so doth the Bharata by
its
discourses on religion, profit, pleasure and final release, dispel the
ignorance of men. As the full-moon by its mild light expandeth the buds
of
the water-lily, so this Purana, by exposing the light of the Sruti hath
expanded the human intellect. By the lamp of history, which destroyeth
the
darkness of ignorance, the whole mansion of nature is properly and
completely illuminated.
This work is a tree, of which the chapter of contents is the seed; the
divisions called Pauloma and Astika are the root; the part called
Sambhava
is the trunk; the books called Sabha and Aranya are the roosting
perches;
the books called Arani is the knitting knots; the books called Virata
and
Udyoga the pith; the book named Bhishma, the main branch; the book
called
Drona, the leaves; the book called Karna, the fair flowers; the book
named
Salya, their sweet smell; the books entitled Stri and Aishika, the
refreshing shade; the book called Santi, the mighty fruit; the book
called
Aswamedha, the immortal sap; the denominated Asramavasika, the spot
where
it groweth; and the book called Mausala, is an epitome of the Vedas and
held in great respect by the virtuous Brahmanas. The tree of the
Bharata,
inexhaustible to mankind as the clouds, shall be as a source of
livelihood
to all distinguished poets."
"Sauti continued, 'I will now speak of the undying flowery and fruitful
productions of this tree, possessed of pure and pleasant taste, and not
to
be destroyed even by the immortals. Formerly, the spirited and virtuous
Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of
Ganga
and of his own mother, became the father of three boys who were like
the
three fires by the two wives of Vichitra-virya; and having thus raised
up
Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to
prosecute his religious exercise.
It was not till after these were born, grown up, and departed on the
supreme journey, that the great Rishi Vyasa published the Bharata in
this
region of mankind; when being solicited by Janamejaya and thousands of
Brahmanas, he instructed his disciple Vaisampayana, who was seated near
him; and he, sitting together with the Sadasyas, recited the Bharata,
during the intervals of the ceremonies of the sacrifice, being
repeatedly
urged to proceed.
Vyasa hath fully represented the greatness of the house of Kuru, the
virtuous principles of Gandhari, the wisdom of Vidura, and the
constancy
of Kunti. The noble Rishi hath also described the divinity of Vasudeva,
the rectitude of the sons of Pandu, and the evil practices of the sons
and
partisans of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the
episodes
originally in twenty-four thousand verses; and so much only is called
by
the learned as the Bharata. Afterwards, he composed an epitome in one
hundred and fifty verses, consisting of the introduction with the
chapter
of contents. This he first taught to his son Suka; and afterwards he
gave
it to others of his disciples who were possessed of the same
qualifications. After that he executed another compilation, consisting
of
six hundred thousand verses. Of those, thirty hundred thousand are
known
in the world of the Devas; fifteen hundred thousand in the world of the
Pitris: fourteen hundred thousand among the Gandharvas, and one hundred
thousand in the regions of mankind. Narada recited them to the Devas,
Devala to the Pitris, and Suka published them to the Gandharvas,
Yakshas,
and Rakshasas: and in this world they were recited by Vaisampayana, one
of
the disciples of Vyasa, a man of just principles and the first among
all
those acquainted with the Vedas. Know that I, Sauti, have also repeated
one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is
its
trunk; Bhimasena, its branches; the two sons of Madri are its full-
grown
fruit and flowers; and its roots are Krishna, Brahma, and the
Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess,
took
up his abode with the Munis in a certain forest as a sportsman, where
he
brought upon himself a very severe misfortune for having killed a stag
coupling with its mate, which served as a warning for the conduct of
the
princes of his house as long as they lived. Their mothers, in order
that
the ordinances of the law might be fulfilled, admitted as substitutes
to
their embraces the gods Dharma, Vayu, Sakra, and the divinities the
twin
Aswins. And when their offspring grew up, under the care of their two
mothers, in the society of ascetics, in the midst of sacred groves and
holy recluse-abodes of religious men, they were conducted by Rishis
into
the presence of Dhritarashtra and his sons, following as students in
the
habit of Brahmacharis, having their hair tied in knots on their heads.
'These our pupils', said they, 'are as your sons, your brothers, and
your
friends; they are Pandavas.' Saying this, the Munis disappeared.
When the Kauravas saw them introduced as the sons of Pandu, the
distinguished class of citizens shouted exceedingly for joy. Some,
however,
said, they were not the sons of Pandu; others said, they were; while a
few
asked how they could be his offspring, seeing he had been so long dead.
Still on all sides voices were heard crying, 'They are on all accounts
welcome! Through divine Providence we behold the family of Pandu! Let
their welcome be proclaimed!' As these acclamations ceased, the
plaudits
of invisible spirits, causing every point of the heavens to resound,
were
tremendous. There were showers of sweet-scented flowers, and the sound
of
shells and kettle-drums. Such were the wonders that happened on the
arrival of the young princes. The joyful noise of all the citizens, in
expression of their satisfaction on the occasion, was so great that it
reached the very heavens in magnifying plaudits.
Having studied the whole of the Vedas and sundry other shastras, the
Pandavas resided there, respected by all and without apprehension from
any
one.
The principal men were pleased with the purity of Yudhishthira, the
courage of Arjuna, the submissive attention of Kunti to her superiors,
and
the humility of the twins, Nakula and Sahadeva; and all the people
rejoiced in their heroic virtues.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in
the midst of a concourse of Rajas, by performing a very difficult feat
of
archery. And from this time he became very much respected in this world
among all bowmen; and in fields of battle also, like the sun, he was
hard
to behold by foe-men. And having vanquished all the neighbouring
princes
and every considerable tribe, he accomplished all that was necessary
for
the Raja (his eldest brother) to perform the great sacrifice called
Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and
by
the valour of Bhimasena and Arjuna, slain Jarasandha (the king of
Magadha)
and the proud Chaidya, acquired the right to perform the grand
sacrifice
of Rajasuya abounding in provisions and offering and fraught with
transcendent merits. And Duryodhana came to this sacrifice; and when he
beheld the vast wealth of the Pandavas scattered all around, the
offerings,
the precious stones, gold and jewels; the wealth in cows, elephants,
and
horses; the curious textures, garments, and mantles; the precious
shawls
and furs and carpets made of the skin of the Ranku; he was filled with
envy and became exceedingly displeased. And when he beheld the hall of
assembly elegantly constructed by Maya (the Asura architect) after the
fashion of a celestial court, he was inflamed with rage. And having
started in confusion at certain architectural deceptions within this
building, he was derided by Bhimasena in the presence of Vasudeva, like
one of mean descent.
And it was represented to Dhritarashtra that his son, while partaking
of
various objects of enjoyment and diverse precious things, was becoming
meagre, wan, and pale. And Dhritarashtra, some time after, out of
affection for his son, gave his consent to their playing (with the
Pandavas) at dice. And Vasudeva coming to know of this, became
exceedingly
wroth. And being dissatisfied, he did nothing to prevent the disputes,
but
overlooked the gaming and sundry other horried unjustifiable
transactions
arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa,
the
son of Saradwan, he made the Kshatriyas kill each other in the terrific
war that ensued.'
"And Dhritarashtra hearing the ill news of the success of the Pandavas
and
recollecting the resolutions of Duryodhana, Karna, and Sakuni, pondered
for
a while and addressed to Sanjaya the following speech:--
'Attend, O Sanjaya, to all I am about to say, and it will not become
thee
to treat me with contempt. Thou art well-versed in the shastras,
intelligent and endowed with wisdom. My inclination was never to war,
not
did I delight in the destruction of my race. I made no distinction
between
my own children and the children of Pandu. My own sons were prone to
wilfulness and despised me because I am old. Blind as I am, because of
my
miserable plight and through paternal affection, I bore it all. I was
foolish after the thoughtless Duryodhana ever growing in folly. Having
been a spectator of the riches of the mighty sons of Pandu, my son was
derided for his awkwardness while ascending the hall. Unable to bear it
all and unable himself to overcome the sons of Pandu in the field, and
though a soldier, unwilling yet to obtain good fortune by his own
exertion,
with the help of the king of Gandhara he concerted an unfair game at
dice.
'Hear, O Sanjaya, all that happened thereupon and came to my knowledge.
And when thou hast heard all I say, recollecting everything as it fell
out,
thou shall then know me for one with a prophetic eye. When I heard that
Arjuna, having bent the bow, had pierced the curious mark and brought
it
down to the ground, and bore away in triumph the maiden Krishna, in the
sight of the assembled princes, then, O Sanjaya I had no hope of
success.
When I heard that Subhadra of the race of Madhu had, after forcible
seizure been married by Arjuna in the city of Dwaraka, and that the two
heroes of the race of Vrishni (Krishna and Balarama the brothers of
Subhadra) without resenting it had entered Indraprastha as friends,
then,
O Sanjaya, I had no hope of success. When I heard that Arjuna, by his
celestial arrow preventing the downpour by Indra the king of the gods,
had
gratified Agni by making over to him the forest of Khandava, then, O
Sanjaya, I had no hope of success. When I heard that the five Pandavas
with their mother Kunti had escaped from the house of lac, and that
Vidura
was engaged in the accomplishment of their designs, then, O Sanjaya, I
had
no hope of success. When I heard that Arjuna, after having pierced the
mark in the arena had won Draupadi, and that the brave Panchalas had
joined the Pandavas, then, O Sanjaya, I had no hope of success. When I
heard that Jarasandha, the foremost of the royal line of Magadha, and
blazing in the midst of the Kshatriyas, had been slain by Bhima with
his
bare arms alone, then, O Sanjaya, I had no hope of success. When I
heard
that in their general campaign the sons of Pandu had conquered the
chiefs
of the land and performed the grand sacrifice of the Rajasuya, then, O
Sanjaya, I had no hope of success. When I heard that Draupadi, her
voice
choked with tears and heart full of agony, in the season of impurity
and
with but one raiment on, had been dragged into court and though she had
protectors, she had been treated as if she had none, then, O Sanjaya, I
had no hope of success. When I heard that the wicked wretch Duhsasana,
was
striving to strip her of that single garment, had only drawn from her
person a large heap of cloth without being able to arrive at its end,
then,
O Sanjaya, I had no hope of success. When I heard that Yudhishthira,
beaten by Saubala at the game of dice and deprived of his kingdom as a
consequence thereof, had still been attended upon by his brothers of
incomparable prowess, then, O Sanjaya, I had no hope of success. When I
heard that the virtuous Pandavas weeping with affliction had followed
their elder brother to the wilderness and exerted themselves variously
for
the mitigation of his discomforts, then, O Sanjaya, I had no hope of
success.
'When I heard that Yudhishthira had been followed into the wilderness
by
Snatakas and noble-minded Brahmanas who live upon alms, then, O
Sanjaya, I
had no hope of success. When I heard that Arjuna, having, in combat,
pleased the god of gods, Tryambaka (the three-eyed) in the disguise of
a
hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no
hope
of success. When I heard that the just and renowned Arjuna after having
been to the celestial regions, had there obtained celestial weapons
from
Indra himself then, O Sanjaya, I had no hope of success. When I heard
that
afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud
with
the boon they had obtained and which had rendered them invulnerable
even
to the celestials, then, O Sanjaya, I had no hope of success. When I
heard
that Arjuna, the chastiser of enemies, having gone to the regions of
Indra
for the destruction of the Asuras, had returned thence successful,
then, O
Sanjaya, I had no hope of success. When I heard that Bhima and the
other
sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that
country which is inaccessible to man then, O Sanjaya, I had no hope of
success. When I heard that my sons, guided by the counsels of Karna,
while
on their journey of Ghoshayatra, had been taken prisoners by the
Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope
of
success. When I heard that Dharma (the god of justice) having come
under
the form of a Yaksha had proposed certain questions to Yudhishthira
then,
O Sanjaya, I had no hope of success. When I heard that my sons had
failed
to discover the Pandavas under their disguise while residing with
Draupadi
in the dominions of Virata, then, O Sanjaya, I had no hope of success.
When I heard that the principal men of my side had all been vanquished
by
the noble Arjuna with a single chariot while residing in the dominions
of
Virata, then, O Sanjaya, I had no hope of success. When I heard that
Vasudeva of the race of Madhu, who covered this whole earth by one
foot,
was heartily interested in the welfare of the Pandavas, then, O
Sanjaya, I
had no hope of success. When I heard that the king of Matsya, had
offered
his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her
for his son, then, O Sanjaya, I had no hope of success. When I heard
that
Yudhishthira, beaten at dice, deprived of wealth, exiled and separated
from his connections, had assembled yet an army of seven Akshauhinis,
then,
O Sanjaya, I had no hope of success. When I heard Narada, declare that
Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them
together in the regions of Brahma, then, O Sanjaya, I had no hope of
success. When I heard that Krishna, anxious to bring about peace, for
the
welfare of mankind had repaired to the Kurus, and went away without
having
been able to effect his purpose, then, O Sanjaya, I had no hope of
success.
When I heard that Karna and Duryodhana resolved upon imprisoning
Krishna
displayed in himself the whole universe, then, O Sanjaya, I had no hope
of
success. Then I heard that at the time of his departure, Pritha (Kunti)
standing, full of sorrow, near his chariot received consolation from
Krishna, then, O Sanjaya, I had no hope of success. When I heard that
Vasudeva and Bhishma the son of Santanu were the counsellors of the
Pandavas and Drona the son of Bharadwaja pronounced blessings on them,
then, O Sanjaya, I had no hope of success. When Karna said unto
Bhishma--I
will not fight when thou art fighting--and, quitting the army, went
away,
then, O Sanjaya, I had no hope of success. When I heard that Vasudeva
and
Arjuna and the bow Gandiva of immeasurable prowess, these three of
dreadful energy had come together, then, O Sanjaya, I had no hope of
success. When I heard that upon Arjuna having been seized with
compunction
on his chariot and ready to sink, Krishna showed him all the worlds
within
his body, then, O Sanjaya, I had no hope of success. When I heard that
Bhishma, the desolator of foes, killing ten thousand charioteers every
day
in the field of battle, had not slain any amongst the Pandavas then, O
Sanjaya, I had no hope of success. When I heard that Bhishma, the
righteous son of Ganga, had himself indicated the means of his defeat
in
the field of battle and that the same were accomplished by the Pandavas
with joyfulness, then, O Sanjaya, I had no hope of success. When I
heard
that Arjuna, having placed Sikhandin before himself in his chariot, had
wounded Bhishma of infinite courage and invincible in battle, then, O
Sanjaya, I had no hope of success. When I heard that the aged hero
Bhishma,
having reduced the numbers of the race of shomaka to a few, overcome
with
various wounds was lying on a bed of arrows, then, O Sanjaya, I had no
hope of success. When I heard that upon Bhishma's lying on the ground
with
thirst for water, Arjuna, being requested, had pierced the ground and
allayed his thirst, then, O Sanjaya, I had no hope of success. When
Bayu
together with Indra and Suryya united as allies for the success of the
sons of Kunti, and the beasts of prey (by their inauspicious presence)
were putting us in fear, then, O Sanjaya, I had no hope of success.
When
the wonderful warrior Drona, displaying various modes of fight in the
field, did not slay any of the superior Pandavas, then, O Sanjaya, I
had
no hope of success. When I heard that the Maharatha Sansaptakas of our
army appointed for the overthrow of Arjuna were all slain by Arjuna
himself, then, O Sanjaya, I had no hope of success. When I heard that
our
disposition of forces, impenetrable by others, and defended by
Bharadwaja
himself well-armed, had been singly forced and entered by the brave son
of
Subhadra, then, O Sanjaya, I had no hope of success. When I heard that
our
Maharathas, unable to overcome Arjuna, with jubilant faces after having
jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had
no
hope of success. When I heard that the blind Kauravas were shouting for
joy after having slain Abhimanyu and that thereupon Arjuna in anger
made
his celebrated speech referring to Saindhava, then, O Sanjaya, I had no
hope of success. When I heard that Arjuna had vowed the death of
Saindhava
and fulfilled his vow in the presence of his enemies, then, O Sanjaya,
I
had no hope of success. When I heard that upon the horses of Arjuna
being
fatigued, Vasudeva releasing them made them drink water and bringing
them
back and reharnessing them continued to guide them as before, then, O
Sanjaya, I had no hope of success. When I heard that while his horses
were
fatigued, Arjuna staying in his chariot checked all his assailants,
then,
O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the
race of Vrishni, after having thrown into confusion the army of Drona
rendered unbearable in prowess owing to the presence of elephants,
retired
to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of
success. When I heard that Karna even though he had got Bhima within
his
power allowed him to escape after only addressing him in contemptuous
terms and dragging him with the end of his bow, then, O Sanjaya, I had
no
hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the
son of Drona, and the valiant king of Madra (Salya) suffered Saindhava
to
be slain, then, O Sanjaya, I had no hope of success. When I heard that
the
celestial Sakti given by Indra (to Karna) was by Madhava's machinations
caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance,
then, O Sanjaya, I had no hope of success. When I heard that in the
encounter between Karna and Ghatotkacha, that Sakti was hurled against
Ghatotkacha by Karna, the same which was certainly to have slain Arjuna
in
battle, then, O Sanjaya. I had no hope of success. When I heard that
Dhristadyumna, transgressing the laws of battle, slew Drona while alone
in
his chariot and resolved on death, then, O Sanjaya, I had no hope of
success. When I heard that Nakula. the son of Madri, having in the
presence of the whole army engaged in single combat with the son of
Drona
and showing himself equal to him drove his chariot in circles around,
then,
O Sanjaya, I had no hope of success. When upon the death of Drona, his
son
misused the weapon called Narayana but failed to achieve the
destruction
of the Pandavas, then, O Sanjaya, I had no hope of success. When I
heard
that Bhimasena drank the blood of his brother Duhsasana in the field of
battle without anybody being able to prevent him, then, O Sanjaya, I
had
no hope of success. When I heard that the infinitely brave Karna,
invincible in battle, was slain by Arjuna in that war of brothers
mysterious even to the gods, then, O Sanjaya, I had no hope of success.
When I heard that Yudhishthira, the Just, overcame the heroic son of
Drona,
Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope
of
success. When I heard that the brave king of Madra who ever dared
Krishna
in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of
success. When I heard that the wicked Suvala of magic power, the root
of
the gaming and the feud, was slain in battle by Sahadeva, the son of
Pandu,
then, O Sanjaya, I had no hope of success. When I heard that
Duryodhana,
spent with fatigue, having gone to a lake and made a refuge for himself
within its waters, was lying there alone, his strength gone and without
a
chariot, then, O Sanjaya, I had no hope of success. When I heard that
the
Pandavas having gone to that lake accompanied by Vasudeva and standing
on
its beach began to address contemptuously my son who was incapable of
putting up with affronts, then, O Sanjaya, I had no hope of success.
When
I heard that while, displaying in circles a variety of curious modes
(of
attack and defence) in an encounter with clubs, he was unfairly slain
according to the counsels of Krishna, then, O Sanjaya, I had no hope of
success. When I heard the son of Drona and others by slaying the
Panchalas
and the sons of Draupadi in their sleep, perpetrated a horrible and
infamous deed, then, O Sanjaya, I had no hope of success. When I heard
that Aswatthaman while being pursued by Bhimasena had discharged the
first
of weapons called Aishika, by which the embryo in the womb (of Uttara)
was
wounded, then, O Sanjaya, I had no hope of success. When I heard that
the
weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna
with
another weapon over which he had pronounced the word "Sasti" and that
Aswatthaman had to give up the jewel-like excrescence on his head,
then, O
Sanjaya, I had no hope of success. When I heard that upon the embryo in
the womb of Virata's daughter being wounded by Aswatthaman with a
mighty
weapon, Dwaipayana and Krishna pronounced curses on him, then, O
Sanjaya,
I had no hope of success.
'Alas! Gandhari, destitute of children, grand-children, parents,
brothers,
and kindred, is to be pitied. Difficult is the task that hath been
performed by the Pandavas: by them hath a kingdom been recovered
without a
rival.
'Alas! I have heard that the war hath left only ten alive: three of our
side, and the Pandavas, seven, in that dreadful conflict eighteen
Akshauhinis of Kshatriyas have been slain! All around me is utter
darkness,
and a fit of swoon assaileth me: consciousness leaves me, O Suta, and
my
mind is distracted."
"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was
overcome with extreme anguish and for a time deprived of sense; but
being
revived, he addressed Sanjaya in the following words.
"After what hath come to pass, O Sanjaya, I wish to put an end to my
life
without delay; I do not find the least advantage in cherishing it any
longer."
"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the
distressed lord of Earth while thus talking and bewailing, sighing like
a
serpent and repeatedly tainting, in words of deep import.
"Thou hast heard, O Raja, of the greatly powerful men of vast
exertions,
spoken of by Vyasa and the wise Narada; men born of great royal
families,
resplendent with worthy qualities, versed in the science of celestial
arms,
and in glory emblems of Indra; men who having conquered the world by
justice and performed sacrifices with fit offerings (to the Brahmanas),
obtained renown in this world and at last succumbed to the sway of
time.
Such were Saivya; the valiant Maharatha; Srinjaya, great amongst
conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory;
Valhika,
Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes;
Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and
Bharata;
Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the
greatly fortunate, and Janamejaya too; and Yayati of good deeds who
performed sacrifices, being assisted therein by the celestials
themselves,
and by whose sacrificial altars and stakes this earth with her habited
and
uninhabited regions hath been marked all over. These twenty-four Rajas
were formerly spoken of by the celestial Rishi Narada unto Saivya when
much afflicted for the loss of his children. Besides these, other Rajas
had gone before, still more powerful than they, mighty charioteers
noble
in mind, and resplendent with every worthy quality. These were Puru,
Kuru,
Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha,
Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and
Vripadguru;
Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para,
Vena,
Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy
Deva-
Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma,
Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya,
Sumitra, and the chief Subala; Janujangha, Anaranya, Arka,
Priyabhritya,
Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala;
Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala,
Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga,
Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated
by
hundreds and by thousands, and still others by millions, princes of
great
power and wisdom, quitting very abundant enjoyments met death as thy
sons
have done! Their heavenly deeds, valour, and generosity, their
magnanimity,
faith, truth, purity, simplicity and mercy, are published to the world
in
the records of former times by sacred bards of great learning. Though
endued with every noble virtue, these have yielded up their lives. Thy
sons were malevolent, inflamed with passion, avaricious, and of very
evil-
disposition. Thou art versed in the Sastras, O Bharata, and art
intelligent and wise; they never sink under misfortunes whose
understandings are guided by the Sastras. Thou art acquainted, O
prince,
with the lenity and severity of fate; this anxiety therefore for the
safety of thy children is unbecoming. Moreover, it behoveth thee not to
grieve for that which must happen: for who can avert, by his wisdom,
the
decrees of fate? No one can leave the way marked out for him by
Providence.
Existence and non-existence, pleasure and pain all have Time for their
root. Time createth all things and Time destroyeth all creatures. It is
Time that burneth creatures and it is Time that extinguisheth the fire.
All states, the good and the evil, in the three worlds, are caused by
Time.
Time cutteth short all things and createth them anew. Time alone is
awake
when all things are asleep: indeed, Time is incapable of being
overcome.
Time passeth over all things without being retarded. Knowing, as thou
dost,
that all things past and future and all that exist at the present
moment,
are the offspring of Time, it behoveth thee not to throw away thy
reason.'
"Sauti said, 'The son of Gavalgana having in this manner administered
comfort to the royal Dhritarashtra overwhelmed with grief for his sons,
then restored his mind to peace. Taking these facts for his subject,
Dwaipayana composed a holy Upanishad that has been published to the
world
by learned and sacred bards in the Puranas composed by them.
"The study of the Bharata is an act of piety. He that readeth even one
foot, with belief, hath his sins entirely purged away. Herein Devas,
Devarshis, and immaculate Brahmarshis of good deeds, have been spoken
of;
and likewise Yakshas and great Uragas (Nagas). Herein also hath been
described the eternal Vasudeva possessing the six attributes. He is the
true and just, the pure and holy, the eternal Brahma, the supreme soul,
the true constant light, whose divine deeds wise and learned recount;
from
whom hath proceeded the non-existent and existent-non-existent universe
with principles of generation and progression, and birth, death and re-
birth. That also hath been treated of which is called Adhyatma (the
superintending spirit of nature) that partaketh of the attributes of
the
five elements. That also hath been described who is purusha being above
such epithets as 'undisplayed' and the like; also that which the
foremost
yatis exempt from the common destiny and endued with the power of
meditation and Tapas behold dwelling in their hearts as a reflected
image
in the mirror.
"The man of faith, devoted to piety, and constant in the exercise of
virtue, on reading this section is freed from sin. The believer that
constantly heareth recited this section of the Bharata, called the
Introduction, from the beginning, falleth not into difficulties. The
man
repeating any part of the introduction in the two twilights is during
such
act freed from the sins contracted during the day or the night. This
section, the body of the Bharata, is truth and nectar. As butter is in
curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar
among medicines; as the sea is eminent among receptacles of water, and
the
cow among quadrupeds; as are these (among the things mentioned) so is
the
Bharata said to be among histories.
"He that causeth it, even a single foot thereof, to be recited to
Brahmanas during a Sradha, his offerings of food and drink to the manes
of
his ancestors become inexhaustible.
"By the aid of history and the Puranas, the Veda may be expounded; but
the
Veda is afraid of one of little information lest he should it. The
learned
man who recites to other this Veda of Vyasa reapeth advantage. It may
without doubt destroy even the sin of killing the embryo and the like.
He
that readeth this holy chapter of the moon, readeth the whole of the
Bharata, I ween. The man who with reverence daily listeneth to this
sacred
work acquireth long life and renown and ascendeth to heaven.
"In former days, having placed the four Vedas on one side and the
Bharata
on the other, these were weighed in the balance by the celestials
assembled for that purpose. And as the latter weighed heavier than the
four Vedas with their mysteries, from that period it hath been called
in
the world Mahabharata (the great Bharata). Being esteemed superior both
in
substance and gravity of import it is denominated Mahabharata on
account
of such substance and gravity of import. He that knoweth its meaning is
saved from all his sins.
"'Tapa is innocent, study is harmless, the ordinance of the Vedas
prescribed for all the tribes are harmless, the acquisition of wealth
by
exertion is harmless; but when they are abused in their practices it is
then that they become sources of evil.'"
SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a full and
circumstantial account of the place mentioned by you as Samanta-
panchaya.'
"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I
utter O
ye best of men, ye deserve to hear of the place known as Samanta-
panchaka.
In the interval between the Treta and Dwapara Yugas, Rama (the son of
Jamadagni) great among all who have borne arms, urged by impatience of
wrongs, repeatedly smote the noble race of Kshatriyas. And when that
fiery
meteor, by his own valour, annihilated the entire tribe of the
Kshatriyas,
he formed at Samanta-panchaka five lakes of blood. We are told that his
reason being overpowered by anger he offered oblations of blood to the
manes of his ancestors, standing in the midst of the sanguine waters of
those lakes. It was then that his forefathers of whom Richika was the
first having arrived there addressed him thus, 'O Rama, O blessed Rama,
O
offspring of Bhrigu, we have been gratified with the reverence thou
hast
shown for thy ancestors and with thy valour, O mighty one! Blessings be
upon thee. O thou illustrious one, ask the boon that thou mayst
desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the
boon I ask is that I may be absolved from the sins born of my having
annihilated the Kshatriyas in anger, and that the lakes I have formed
may
become famous in the world as holy shrines.' The Pitris then said, 'So
shall it be. But be thou pacified.' And Rama was pacified accordingly.
The
region that lieth near unto those lakes of gory water, from that time
hath
been celebrated as Samanta-panchaka the holy. The wise have declared
that
every country should be distinguished by a name significant of some
circumstance which may have rendered it famous. In the interval between
the Dwapara and the Kali Yugas there happened at Samanta-panchaka the
encounter between the armies of the Kauravas and the Pandavas. In that
holy region, without ruggedness of any kind, were assembled eighteen
Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come
thereto, they were all slain on the spot. Thus the name of that region,
O
Brahmanas, hath been explained, and the country described to you as a
sacred and delightful one. I have mentioned the whole of what relateth
to
it as the region is celebrated throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son of Suta, what is
implied by the term Akshauhini that hath been used by thee. Tell us in
full what is the number of horse and foot, chariots and elephants,
which
compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three
horses form one Patti; three pattis make one Sena-mukha; three sena-
mukhas
are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three
vahinis together are called a Pritana; three pritanas form a Chamu;
three
chamus, one Anikini; and an anikini taken ten times forms, as it is
styled
by those who know, an Akshauhini. O ye best of Brahmanas,
arithmeticians
have calculated that the number of chariots in an Akshauhini is twenty
-one
thousand eight hundred and seventy. The measure of elephants must be
fixed
at the same number. O ye pure, you must know that the number of foot-
soldiers is one hundred and nine thousand, three hundred and fifty, the
number of horse is sixty-five thousand, six hundred and ten. These, O
Brahmanas, as fully explained by me, are the numbers of an Akshauhini
as
said by those acquainted with the principles of numbers. O best of
Brahmanas, according to this calculation were composed the eighteen
Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are
wonderful assembled them on that spot and having made the Kauravas the
cause, destroyed them all. Bhishma acquainted with choice of weapons,
fought for ten days. Drona protected the Kaurava Vahinis for five days.
Karna the desolator of hostile armies fought for two days; and Salya
for
half a day. After that lasted for half a day the encounter with clubs
between Duryodhana and Bhima. At the close of that day, Aswatthaman and
Kripa destroyed the army of Yudishthira in the night while sleeping
without suspicion of danger.
"'O Saunaka, this best of narrations called Bharata which has begun to
be
repeated at thy sacrifice, was formerly repeated at the sacrifice of
Janamejaya by an intelligent disciple of Vyasa. It is divided into
several
sections; in the beginning are Paushya, Pauloma, and Astika parvas,
describing in full the valour and renown of kings. It is a work whose
description, diction, and sense are varied and wonderful. It contains
an
account of various manners and rites. It is accepted by the wise, as
the
state called Vairagya is by men desirous of final release. As Self
among
things to be known, as life among things that are dear, so is this
history
that furnisheth the means of arriving at the knowledge of Brahma the
first
among all the sastras. There is not a story current in this world but
doth
depend upon this history even as the body upon the foot that it taketh.
As
masters of good lineage are ever attended upon by servants desirous of
preferment so is the Bharata cherished by all poets. As the words
constituting the several branches of knowledge appertaining to the
world
and the Veda display only vowels and consonants, so this excellent
history
displayeth only the highest wisdom.
"'Listen, O ye ascetics, to the outlines of the several divisions
(parvas)
of this history called Bharata, endued with great wisdom, of sections
and
feet that are wonderful and various, of subtile meanings and logical
connections, and embellished with the substance of the Vedas.
"'The first parva is called Anukramanika; the second, Sangraha; then
Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes
the
Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha
(setting fire to the house of lac) and then Hidimbabadha (the killing
of
Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then
Chitraratha. The next is called Swayamvara (selection of husband by
Panchali), in which Arjuna by the exercise of Kshatriya virtues, won
Draupadi for wife. Then comes Vaivahika (marriage). Then comes
Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom),
Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying
away
of Subhadra). After these come Harana-harika, Khandava-daha (the
burning
of the Khandava forest) and Maya-darsana (meeting with Maya the Asura
architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general
campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the
robbing
of the Arghya) and Sisupala-badha (the killing of Sisupala). After
these,
Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and
Krimira-
badha (destruction of Krimira). The Arjuna-vigamana (the travels of
Arjuna), Kairati. In the last hath been described the battle between
Arjuna and Mahadeva in the guise of a hunter. After this Indra-
lokavigamana (the journey to the regions of Indra); then that mine of
religion and virtue, the highly pathetic Nalopakhyana (the story of
Nala).
After this last, Tirtha-yatra or the pilgrimage of the wise prince of
the
Kurus, the death of Jatasura, and the battle of the Yakshas. Then the
battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya
(meeting
with Markandeya). Then the meeting of Draupadi and Satyabhama,
Ghoshayatra,
Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and
then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi),
Jayadratha-bimoksana (the release of Jayadratha). Then the story of
'Savitri' illustrating the great merit of connubial chastity. After
this
last, the story of 'Rama'. The parva that comes next is called
'Kundala-
harana' (the theft of the ear-rings). That which comes next is 'Aranya'
and then 'Vairata'. Then the entry of the Pandavas and the fulfilment
of
their promise (of living unknown for one year). Then the destruction of
the 'Kichakas', then the attempt to take the kine (of Virata by the
Kauravas). The next is called the marriage of Abhimanyu with the
daughter
of Virata. The next you must know is the most wonderful parva called
Udyoga. The next must be known by the name of 'Sanjaya-yana' (the
arrival
of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra
owing to his anxiety). Then Sanatsujata, in which are the mysteries of
spiritual philosophy. Then 'Yanasaddhi', and then the arrival of
Krishna.
Then the story of 'Matali' and then of 'Galava'. Then the stories of
'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and
Shodasarajika'. Then the arrival of Krishna at the court, and then
Bidulaputrasasana. Then the muster of troops and the story of Sheta.
Then,
must you know, comes the quarrel of the high-souled Karna. Then the
march
to the field of the troops of both sides. The next hath been called
numbering the Rathis and Atirathas. Then comes the arrival of the
messenger Uluka which kindled the wrath (of the Pandavas). The next
that
comes, you must know, is the story of Amba. Then comes the thrilling
story
of the installation of Bhishma as commander-in-chief. The next is
called
the creation of the insular region Jambu; then Bhumi; then the account
about the formation of islands. Then comes the 'Bhagavat-gita'; and
then
the death of Bhishma. Then the installation of Drona; then the
destruction
of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of
Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of
Ghatotkacha. Then, must you know, comes the story of the death of Drona
of
surprising interest. The next that comes is called the discharge of the
weapon called Narayana. Then, you know, is Karna, and then Salya. Then
comes the immersion in the lake, and then the encounter (between Bhima
and
Duryodhana) with clubs. Then comes Saraswata, and then the descriptions
of
holy shrines, and then genealogies. Then comes Sauptika describing
incidents disgraceful (to the honour of the Kurus). Then comes the
'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of
water to the manes of the deceased, and then the wailings of the women.
The next must be known as 'Sraddha' describing the funeral rites
performed
for the slain Kauravas. Then comes the destruction of the Rakshasa
Charvaka who had assumed the disguise of a Brahmana (for deceiving
Yudhishthira). Then the coronation of the wise Yudhishthira. The next
is
called the 'Grihapravibhaga'. Then comes 'Santi', then
'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those
that
follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-
prasnanusana', the origin of 'Durvasa', the disputations with Maya. The
next is to be known as 'Anusasanika'. Then the ascension of Bhishma to
heaven. Then the horse-sacrifice, which when read purgeth all sins
away.
The next must be known as the 'Anugita' in which are words of spiritual
philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana'
(meeting with the spirits of the deceased sons), and the arrival of
Narada.
The next is called 'Mausala' which abounds with terrible and cruel
incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then
comes the Purana which is called Khilvansa. In this last are contained
'Vishnuparva', Vishnu's frolics and feats as a child, the destruction
of
'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which
there
are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of which the above
is
only an abridgement: having distributed them into eighteen, the son of
Suta recited them consecutively in the forest of Naimisha as follows:
'In the Adi parva are contained Paushya, Pauloma, Astika,
Adivansavatara,
Samva, the burning of the house of lac, the slaying of Hidimba, the
destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi,
her marriage after the overthrow of rivals in war, the arrival of
Vidura,
the restoration, Arjuna's exile, the abduction of Subhadra, the gift
and
receipt of the marriage dower, the burning of the Khandava forest, and
the
meeting with (the Asura-architect) Maya. The Paushya parva treats of
the
greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika
describes the birth of Garuda and of the Nagas (snakes), the churning
of
the ocean, the incidents relating to the birth of the celestial steed
Uchchaihsrava, and finally, the dynasty of Bharata, as described in the
Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the
birth
of various kings and heroes, and that of the sage, Krishna Dwaipayana:
the
partial incarnations of deities, the generation of Danavas and Yakshas
of
great prowess, and serpents, Gandharvas, birds, and of all creatures;
and
lastly, of the life and adventures of king Bharata--the progenitor of
the
line that goes by his name--the son born of Sakuntala in the hermitage
of
the ascetic Kanwa. This parva also describes the greatness of
Bhagirathi,
and the births of the Vasus in the house of Santanu and their ascension
to
heaven. In this parva is also narrated the birth of Bhishma uniting in
himself portions of the energies of the other Vasus, his renunciation
of
royalty and adoption of the Brahmacharya mode of life, his adherence to
his vows, his protection of Chitrangada, and after the death of
Chitrangada, his protection of his younger brother, Vichitravirya, and
his
placing the latter on the throne: the birth of Dharma among men in
consequence of the curse of Animondavya; the births of Dhritarashtra
and
Pandu through the potency of Vyasa's blessings (?) and also the birth
of
the Pandavas; the plottings of Duryodhana to send the sons of Pandu to
Varanavata, and the other dark counsels of the sons of Dhritarashtra in
regard to the Pandavas; then the advice administered to Yudhishthira on
his way by that well-wisher of the Pandavas--Vidura--in the mlechchha
language--the digging of the hole, the burning of Purochana and the
sleeping woman of the fowler caste, with her five sons, in the house of
lac; the meeting of the Pandavas in the dreadful forest with Hidimba,
and
the slaying of her brother Hidimba by Bhima of great prowess. The birth
of
Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance
with
his advice their stay in disguise in the house of a Brahmana in the
city
of Ekachakra; the destruction of the Asura Vaka, and the amazement of
the
populace at the sight; the extra-ordinary births of Krishna and
Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience
to
the injunction of Vyasa, and moved equally by the desire of winning the
hand of Draupadi on learning the tidings of the Swayamvara from the
lips
of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna,
on
the banks of the Bhagirathi, his contraction of friendship with his
adversary, and his hearing from the Gandharva the history of Tapati,
Vasishtha and Aurva. This parva treats of the journey of the Pandavas
towards Panchala, the acquisition of Draupadi in the midst of all the
Rajas, by Arjuna, after having successfully pierced the mark; and in
the
ensuing fight, the defeat of Salya, Karna, and all the other crowned
heads
at the hands of Bhima and Arjuna of great prowess; the ascertainment by
Balarama and Krishna, at the sight of these matchless exploits, that
the
heroes were the Pandavas, and the arrival of the brothers at the house
of
the potter where the Pandavas were staying; the dejection of Drupada on
learning that Draupadi was to be wedded to five husbands; the wonderful
story of the five Indras related in consequence; the extraordinary and
divinely-ordained wedding of Draupadi; the sending of Vidura by the
sons
of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and
his
sight to Krishna; the abode of the Pandavas in Khandava-prastha, and
then
their rule over one half of the kingdom; the fixing of turns by the
sons
of Pandu, in obedience to the injunction of Narada, for connubial
companionship with Krishna. In like manner hath the history of Sunda
and
Upasunda been recited in this. This parva then treats of the departure
of
Arjuna for the forest according to the vow, he having seen Draupadi and
Yudhishthira sitting together as he entered the chamber to take out
arms
for delivering the kine of a certain Brahmana. This parva then
describes
Arjuna's meeting on the way with Ulupi, the daughter of a Naga
(serpent);
it then relates his visits to several sacred spots; the birth of
Vabhruvahana; the deliverance by Arjuna of the five celestial damsels
who
had been turned into alligators by the imprecation of a Brahmana, the
meeting of Madhava and Arjuna on the holy spot called Prabhasa; the
carrying away of Subhadra by Arjuna, incited thereto by her brother
Krishna, in the wonderful car moving on land and water, and through
mid-
air, according to the wish of the rider; the departure for
Indraprastha,
with the dower; the conception in the womb of Subhadra of that prodigy
of
prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows
the
pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the
acquisition by them of the discus and the celebrated bow Gandiva; the
burning of the forest of Khandava; the rescue of Maya by Arjuna, and
the
escape of the serpent,--and the begetting of a son by that best of
Rishis,
Mandapala, in the womb of the bird Sarngi. This parva is divided by
Vyasa
into two hundred and twenty-seven chapters. These two hundred and
twenty-
seven chapters contain eight thousand eight hundred and eighty-four
slokas.
The second is the extensive parva called Sabha or the assembly, full of
matter. The subjects of this parva are the establishment of the grand
hall
by the Pandavas; their review of their retainers; the description of
the
lokapalas by Narada well-acquainted with the celestial regions; the
preparations for the Rajasuya sacrifice; the destruction of Jarasandha;
the deliverance by Vasudeva of the princes confined in the mountain-
pass;
the campaign of universal conquest by the Pandavas; the arrival of the
princes at the Rajasuya sacrifice with tribute; the destruction of
Sisupala on the occasion of the sacrifice, in connection with offering
of
arghya; Bhimasena's ridicule of Duryodhana in the assembly;
Duryodhana's
sorrow and envy at the sight of the magnificent scale on which the
arrangements had been made; the indignation of Duryodhana in
consequence,
and the preparations for the game of dice; the defeat of Yudhishthira
at
play by the wily Sakuni; the deliverance by Dhritarashtra of his
afflicted
daughter-in-law Draupadi plunged in the sea of distress caused by the
gambling, as of a boat tossed about by the tempestuous waves. The
endeavours of Duryodhana to engage Yudhishthira again in the game; and
the
exile of the defeated Yudhishthira with his brothers. These constitute
what has been called by the great Vyasa the Sabha Parva. This parva is
divided into seventh-eight sections, O best of Brahmanas, of two
thousand,
five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to the forest)
This
parva treats of the wending of the Pandavas to the forest and the
citizens,
following the wise Yudhishthira, Yudhishthira's adoration of the god of
day; according to the injunctions of Dhaumya, to be gifted with the
power
of maintaining the dependent Brahmanas with food and drink: the
creation
of food through the grace of the Sun: the expulsion by Dhritarashtra of
Vidura who always spoke for his master's good; Vidura's coming to the
Pandavas and his return to Dhritarashtra at the solicitation of the
latter;
the wicked Duryodhana's plottings to destroy the forest-ranging
Pandavas,
being incited thereto by Karna; the appearance of Vyasa and his
dissuasion
of Duryodhana bent on going to the forest; the history of Surabhi; the
arrival of Maitreya; his laying down to Dhritarashtra the course of
action;
and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the
coming of the Panchalas and the princes of the Vrishni race to
Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni;
Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations
before
Madhava; Krishna's cheering her; the fall of Sauva also has been here
described by the Rishi; also Krishna's bringing Subhadra with her son
to
Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala;
the entrance of the sons of Pandu into the romantic Dwaita wood;
conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa
to
the Pandavas and his endowing Yudhishthira with the power of
Pratismriti;
then, after the departure of Vyasa, the removal of the Pandavas to the
forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in
search of weapons; his battle with Mahadeva in the guise of a hunter;
his
meeting with the lokapalas and receipt of weapons from them; his
journey
to the regions of Indra for arms and the consequent anxiety of
Dhritarashtra; the wailings and lamentations of Yudhishthira on the
occasion of his meeting with the worshipful great sage Brihadaswa. Here
occurs the holy and highly pathetic story of Nala illustrating the
patience of Damayanti and the character of Nala. Then the acquirement
by
Yudhishthira of the mysteries of dice from the same great sage; then
the
arrival of the Rishi Lomasa from the heavens to where the Pandavas
were,
and the receipt by these high-souled dwellers in the woods of the
intelligence brought by the Rishi of their brother Arjuna staving in
the
heavens; then the pilgrimage of the Pandavas to various sacred spots in
accordance with the message of Arjuna, and their attainment of great
merit
and virtue consequent on such pilgrimage; then the pilgrimage of the
great
sage Narada to the shrine Putasta; also the pilgrimage of the high-
souled
Pandavas. Here is the deprivation of Karna of his ear-rings by Indra.
Here
also is recited the sacrificial magnificence of Gaya; then the story of
Agastya in which the Rishi ate up the Asura Vatapi, and his connubial
connection with Lopamudra from the desire of offspring. Then the story
of
Rishyasringa who adopted Brahmacharya mode of life from his very
boyhood;
then the history of Rama of great prowess, the son of Jamadagni, in
which
has been narrated the death of Kartavirya and the Haihayas; then the
meeting between the Pandavas and the Vrishnis in the sacred spot called
Prabhasa; then the story of Su-kanya in which Chyavana, the son of
Bhrigu,
made the twins, Aswinis, drink, at the sacrifice of king Saryati, the
Soma
juice (from which they had been excluded by the other gods), and in
which
besides is shown how Chyavana himself acquired perpetual youth (as a
boon
from the grateful Aswinis). Then hath been described the history of
king
Mandhata; then the history of prince Jantu; and how king Somaka by
offering up his only son (Jantu) in sacrifice obtained a hundred
others;
then the excellent history of the hawk and the pigeon; then the
examination of king Sivi by Indra, Agni, and Dharma; then the story of
Ashtavakra, in which occurs the disputation, at the sacrifice of
Janaka,
between that Rishi and the first of logicians, Vandi, the son of
Varuna;
the defeat of Vandi by the great Ashtavakra, and the release by the
Rishi
of his father from the depths of the ocean. Then the story of
Yavakrita,
and then that of the great Raivya: then the departure (of the Pandavas)
for Gandhamadana and their abode in the asylum called Narayana; then
Bhimasena's journey to Gandhamadana at the request of Draupadi (in
search
of the sweet-scented flower). Bhima's meeting on his way, in a grove of
bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath
in
the tank and the destruction of the flowers therein for obtaining the
sweet-scented flower (he was in search of); his consequent battle with
the
mighty Rakshasas and the Yakshas of great prowess including Hanuman;
the
destruction of the Asura Jata by Bhima; the meeting (of the Pandavas)
with
the royal sage Vrishaparva; their departure for the asylum of
Arshtishena
and abode therein: the incitement of Bhima (to acts of vengeance) by
Draupadi. Then is narrated the ascent on the hills of Kailasa by
Bhimasena,
his terrific battle with the mighty Yakshas headed by Hanuman; then the
meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with
Arjuna after he had obtained for the purpose of Yudhishthira many
celestial weapons; then Arjuna's terrible encounter with the
Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas,
and
the Kalakeyas; their destruction at the hands of Arjuna; the
commencement
of the display of the celestial weapons by Arjuna before Yudhishthira,
the
prevention of the same by Narada; the descent of the Pandavas from
Gandhamadana; the seizure of Bhima in the forest by a mighty serpent
huge
as the mountain; his release from the coils of the snake, upon
Yudhishthira's answering certain questions; the return of the Pandavas
to
the Kamyaka woods. Here is described the reappearance of Vasudeva to
see
the mighty sons of Pandu; the arrival of Markandeya, and various
recitals,
the history of Prithu the son of Vena recited by the great Rishi; the
stories of Saraswati and the Rishi Tarkhya. After these, is the story
of
Matsya; other old stories recited by Markandeya; the stories of
Indradyumna and Dhundhumara; then the history of the chaste wife; the
history of Angira, the meeting and conversation of Draupadi and
Satyabhama;
the return of the Pandavas to the forest of Dwaita; then the procession
to
see the calves and the captivity of Duryodhana; and when the wretch was
being carried off, his rescue by Arjuna; here is Yudhishthira's dream
of
the deer; then the re-entry of the Pandavas into the Kamyaka forest,
here
also is the long story of Vrihidraunika. Here also is recited the story
of
Durvasa; then the abduction by Jayadratha of Draupadi from the asylum;
the
pursuit of the ravisher by Bhima swift as the air and the ill-shaving
of
Jayadratha's crown at Bhima's hand. Here is the long history of Rama in
which is shown how Rama by his prowess slew Ravana in battle. Here also
is
narrated the story of Savitri; then Karna's deprivation by Indra of his
ear-rings; then the presentation to Karna by the gratified Indra of a
Sakti (missile weapon) which had the virtue of killing only one person
against whom it might be hurled; then the story called Aranya in which
Dharma (the god of justice) gave advice to his son (Yudhishthira); in
which, besides is recited how the Pandavas after having obtained a boon
went towards the west. These are all included in the third Parva called
Aranyaka, consisting of two hundred and sixty-nine sections. The number
of
slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas
arriving at the dominions of Virata saw in a cemetery on the outskirts
of
the city a large shami tree whereon they kept their weapons. Here hath
been recited their entry into the city and their stay there in
disguise.
Then the slaying by Bhima of the wicked Kichaka who, senseless with
lust,
had sought Draupadi; the appointment by prince Duryodhana of clever
spies;
and their despatch to all sides for tracing the Pandavas; the failure
of
these to discover the mighty sons of Pandu; the first seizure of
Virata's
kine by the Trigartas and the terrific battle that ensued; the capture
of
Virata by the enemy and his rescue by Bhimasena; the release also of
the
kine by the Pandava (Bhima); the seizure of Virata's kine again by the
Kurus; the defeat in battle of all the Kurus by the single-handed
Arjuna;
the release of the king's kine; the bestowal by Virata of his daughter
Uttara for Arjuna's acceptance on behalf of his son by Subhadra--
Abhimanyu
--the destroyer of foes. These are the contents of the extensive fourth
Parva--the Virata. The great Rishi Vyasa has composed in these sixty-
seven
sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known
as
Udyoga. While the Pandavas, desirous of victory, were residing in the
place called Upaplavya, Duryodhana and Arjuna both went at the same
time
to Vasudeva, and said, "You should render us assistance in this war."
The
high-souled Krishna, upon these words being uttered, replied, "O ye
first
of men, a counsellor in myself who will not fight and one Akshauhini of
troops, which of these shall I give to which of you?" Blind to his own
interests, the foolish Duryodhana asked for the troops; while Arjuna
solicited Krishna as an unfighting counsellor. Then is described how,
when
the king of Madra was coming for the assistance of the Pandavas,
Duryodhana, having deceived him on the way by presents and hospitality,
induced him to grant a boon and then solicited his assistance in
battle;
how Salya, having passed his word to Duryodhana, went to the Pandavas
and
consoled them by reciting the history of Indra's victory (over Vritra).
Then comes the despatch by the Pandavas of their Purohita (priest) to
the
Kauravas. Then is described how king Dhritarashtra of great prowess,
having heard the word of the purohita of the Pandavas and the story of
Indra's victory decided upon sending his purohita and ultimately
despatched Sanjaya as envoy to the Pandavas from desire for peace. Here
hath been described the sleeplessness of Dhritarashtra from anxiety
upon
hearing all about the Pandavas and their friends, Vasudeva and others.
It
was on this occasion that Vidura addressed to the wise king
Dhritarashtra
various counsels that were full of wisdom. It was here also that Sanat-
sujata recited to the anxious and sorrowing monarch the excellent
truths
of spiritual philosophy. On the next morning Sanjaya spoke, in the
court
of the King, of the identity of Vasudeva and Arjuna. It was then that
the
illustrious Krishna, moved by kindness and a desire for peace, went
himself to the Kaurava capital, Hastinapura, for bringing about peace.
Then comes the rejection by prince Duryodhana of the embassy of Krishna
who had come to solicit peace for the benefit of both parties. Here
hath
been recited the story of Damvodvava; then the story of the high-souled
Matuli's search for a husband for his daughter: then the history of the
great sage Galava; then the story of the training and discipline of the
son of Bidula. Then the exhibition by Krishna, before the assembled
Rajas,
of his Yoga powers upon learning the evil counsels of Duryodhana and
Karna;
then Krishna's taking Karna in his chariot and his tendering to him of
advice, and Karna's rejection of the same from pride. Then the return
of
Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and
his
narration to the Pandavas of all that had happened. It was then that
those
oppressors of foes, the Pandavas, having heard all and consulted
properly
with each other, made every preparation for war. Then comes the march
from
Hastinapura, for battle, of foot-soldiers, horses, charioteers and
elephants. Then the tale of the troops by both parties. Then the
despatch
by prince Duryodhana of Uluka as envoy to the Pandavas on the day
previous
to the battle. Then the tale of charioteers of different classes. Then
the
story of Amba. These all have been described in the fifth Parva called
Udyoga of the Bharata, abounding with incidents appertaining to war and
peace. O ye ascetics, the great Vyasa hath composed one hundred and
eighty-
six sections in this Parva. The number of slokas also composed in this
by
the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In
this hath been narrated by Sanjaya the formation of the region known as
Jambu. Here hath been described the great depression of Yudhishthira's
army, and also a fierce fight for ten successive days. In this the
high-
souled Vasudeva by reasons based on the philosophy of final release
drove
away Arjuna's compunction springing from the latter's regard for his
kindred (whom he was on the eve of slaying). In this the magnanimous
Krishna, attentive to the welfare of Yudhishthira, seeing the loss
inflicted (on the Pandava army), descended swiftly from his chariot
himself and ran, with dauntless breast, his driving whip in hand, to
effect the death of Bhishma. In this, Krishna also smote with piercing
words Arjuna, the bearer of the Gandiva and the foremost in battle
among
all wielders of weapons. In this, the foremost of bowmen, Arjuna,
placing
Shikandin before him and piercing Bhishma with his sharpest arrows
felled
him from his chariot. In this, Bhishma lay stretched on his bed of
arrows.
This extensive Parva is known as the sixth in the Bharata. In this have
been composed one hundred and seventeen sections. The number of slokas
is
five thousand, eight hundred and eighty-four as told by Vyasa
conversant
with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents.
First
comes the installation in the command of the army of the great
instructor
in arms, Drona: then the vow made by that great master of weapons of
seizing the wise Yudhishthira in battle to please Duryodhana; then the
retreat of Arjuna from the field before the Sansaptakas, then the
overthrow of Bhagadatta like to a second Indra in the field, with the
elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in
his
teens, alone and unsupported, at the hands of many Maharathas including
Jayadratha; then after the death of Abhimanyu, the destruction by
Arjuna,
in battle of seven Akshauhinis of troops and then of Jayadratha; then
the
entry, by Bhima of mighty arms and by that foremost of warriors-in-
chariot,
Satyaki, into the Kaurava ranks impenetrable even to the gods, in
search
of Arjuna in obedience to the orders of Yudhishthira, and the
destruction
of the remnant of the Sansaptakas. In the Drona Parva, is the death of
Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the
great warrior-in-chariot Drupada, of Ghatotkacha and others; in this
Parva,
Aswatthaman, excited beyond measure at the fall of his father in
battle,
discharged the terrible weapon Narayana. Then the glory of Rudra in
connection with the burning (of the three cities). Then the arrival of
Vyasa and recital by him of the glory of Krishna and Arjuna. This is
the
great seventh Parva of the Bharata in which all the heroic chiefs and
princes mentioned were sent to their account. The number of sections in
this is one hundred and seventy. The number of slokas as composed in
the
Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of
true
knowledge after much meditation, is eight thousand, nine hundred and
nine.
"Then comes the most wonderful Parva called Karna. In this is narrated
the
appointment of the wise king of Madra as (Karna's) charioteer. Then the
history of the fall of the Asura Tripura. Then the application to each
other by Karna and Salya of harsh words on their setting out for the
field,
then the story of the swan and the crow recited in insulting allusion:
then the death of Pandya at the hands of the high-souled Aswatthaman;
then
the death of Dandasena; then that of Darda; then Yudhishthira's
imminent
risk in single combat with Karna in the presence of all the warriors;
then
the mutual wrath of Yudhishthira and Arjuna; then Krishna's
pacification
of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having
ripped
open Dussasana's breast in battle drank the blood of his heart. Then
Arjuna slew the great Karna in single combat. Readers of the Bharata
call
this the eighth Parva. The number of sections in this is sixty-nine and
the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the
great warriors had been slain, the king of Madra became the leader of
the
(Kaurava) army. The encounters one after another, of charioteers, have
been here described. Then comes the fall of the great Salya at the
hands
of Yudhishthira, the Just. Here also is the death of Sakuni in battle
at
the hands of Sahadeva. Upon only a small remnant of the troops
remaining
alive after the immense slaughter, Duryodhana went to the lake and
creating for himself room within its waters lay stretched there for
some
time. Then is narrated the receipt of this intelligence by Bhima from
the
fowlers: then is narrated how, moved by the insulting speeches of the
intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came
out of the waters. Then comes the encounter with clubs, between
Duryodhana
and Bhima; then the arrival, at the time of such encounter, of
Balarama:
then is described the sacredness of the Saraswati; then the progress of
the encounter with clubs; then the fracture of Duryodhana's thighs in
battle by Bhima with (a terrific hurl of) his mace. These all have been
described in the wonderful ninth Parva. In this the number of sections
is
fifty-nine and the number of slokas composed by the great Vyasa--the
spreader of the fame of the Kauravas--is three thousand, two hundred
and
twenty.
"Then shall I describe the Parva called Sauptika of frightful
incidents.
On the Pandavas having gone away, the mighty charioteers, Kritavarman,
Kripa, and the son of Drona, came to the field of battle in the evening
and there saw king Duryodhana lying on the ground, his thighs broken,
and
himself covered with blood. Then the great charioteer, the son of
Drona,
of terrible wrath, vowed, 'without killing all the Panchalas including
Drishtadyumna, and the Pandavas also with all their allies, I will not
take off armour.' Having spoken those words, the three warriors leaving
Duryodhana's side entered the great forest just as the sun was setting.
While sitting under a large banian tree in the night, they saw an owl
killing numerous crows one after another. At the sight of this,
Aswatthaman, his heart full of rage at the thought of his father's
fate,
resolved to slay the slumbering Panchalas. And wending to the gate of
the
camp, he saw there a Rakshasa of frightful visage, his head reaching to
the very heavens, guarding the entrance. And seeing that Rakshasa
obstructing all his weapons, the son of Drona speedily pacified by
worship
the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he
slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna
and
others, together with their relatives, slumbering unsuspectingly in the
night. All perished on that fatal night except the five Pandavas and
the
great warrior Satyaki. Those escaped owing to Krishna's counsels, then
the
charioteer of Dhrishtadyumna brought to the Pandavas intelligence of
the
slaughter of the slumbering Panchalas by the son of Drona. Then
Draupadi
distressed at the death of her sons and brothers and father sat before
her
lords resolved to kill herself by fasting. Then Bhima of terrible
prowess,
moved by the words of Draupadi, resolved, to please her; and speedily
taking up his mace followed in wrath the son of his preceptor in arms.
The
son of Drona from fear of Bhimasena and impelled by the fates and moved
also by anger discharged a celestial weapon saying, 'This is for the
destruction of all the Pandavas'; then Krishna saying. 'This shall not
be',
neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon
by
one of his own. Seeing the wicked Aswatthaman's destructive intentions,
Dwaipayana and Krishna pronounced curses on him which the latter
returned.
Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the
jewel on his head, and became exceedingly glad, and, boastful of their
success, made a present of it to the sorrowing Draupadi. Thus the tenth
Parva, called Sauptika, is recited. The great Vyasa hath composed this
in
eighteen sections. The number of slokas also composed (in this) by the
great reciter of sacred truths is eight hundred and seventy. In this
Parva
has been put together by the great Rishi the two Parvas called Sauptika
and Aishika.
"After this hath been recited the highly pathetic Parva called Stri,
Dhritarashtra of prophetic eye, afflicted at the death of his children,
and moved by enmity towards Bhima, broke into pieces a statue of hard
iron
deftly placed before him by Krishna (as substitute of Bhima). Then
Vidura,
removing the distressed Dhritarashtra's affection for worldly things by
reasons pointing to final release, consoled that wise monarch. Then
hath
been described the wending of the distressed Dhritarashtra accompanied
by
the ladies of his house to the field of battle of the Kauravas. Here
follow the pathetic wailings of the wives of the slain heroes. Then the
wrath of Gandhari and Dhritarashtra and their loss of consciousness.
Then
the Kshatriya ladies saw those heroes,--their unreturning sons,
brothers,
and fathers,--lying dead on the field. Then the pacification by Krishna
of
the wrath of Gandhari distressed at the death of her sons and
grandsons.
Then the cremation of the bodies of the deceased Rajas with due rites
by
that monarch (Yudhishthira) of great wisdom and the foremost also of
all
virtuous men. Then upon the presentation of water of the manes of the
deceased princes having commenced, the story of Kunti's acknowledgment
of
Karna as her son born in secret. Those have all been described by the
great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal
moveth every feeling heart with sorrow and even draweth tears from the
eyes. The number of sections composed is twenty-seven. The number of
slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the
understanding and in which is related the despondency of Yudhishthira
on
his having slain his fathers, brothers, sons, maternal uncles and
matrimonial relations. In this Parva is described how from his bed of
arrows Bhishma expounded various systems of duties worth the study of
kings desirous of knowledge; this Parva expounded the duties relative
to
emergencies, with full indications of time and reasons. By
understanding
these, a person attaineth to consummate knowledge. The mysteries also
of
final emancipation have been expatiated upon. This is the twelfth Parva
the favourite of the wise. It consists of three hundred and thirty-nine
sections, and contains fourteen thousand, seven hundred and thirty-two
slokas.
"Next in order is the excellent Anusasana Parva. In it is described how
Yudhishthira, the king of the Kurus, was reconciled to himself on
hearing
the exposition of duties by Bhishma, the son of Bhagirathi. This Parva
treats of rules in detail and of Dharma and Artha; then the rules of
charity and its merits; then the qualifications of donees, and the
supreme
ride-regarding gifts. This Parva also describes the ceremonials of
individual duty, the rules of conduct and the matchless merit of truth.
This Parva showeth the great merit of Brahmanas and kine, and
unraveleth
the mysteries of duties in relation to time and place. These are
embodied
in the excellent Parva called Anusasana of varied incidents. In this
hath
been described the ascension of Bhishma to Heaven. This is the
thirteenth
Parva which hath laid down accurately the various duties of men. The
number of sections, in this is one hundred and forty-six. The number of
slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent
story of Samvarta and Marutta. Then is described the discovery (by the
Pandavas) of golden treasuries; and then the birth of Parikshit who was
revived by Krishna after having been burnt by the (celestial) weapon of
Aswatthaman. The battles of Arjuna the son of Pandu, while following
the
sacrificial horse let loose, with various princes who in wrath seized
it.
Then is shown the great risk of Arjuna in his encounter with
Vabhruvahana
the son of Chitrangada (by Arjuna) the appointed daughter of the chief
of
Manipura. Then the story of the mongoose during the performance of the
horse-sacrifice. This is the most wonderful Parva called Aswamedhika.
The
number of sections is one hundred and three. The number of slokas
composed
(in this) by Vyasa of true knowledge is three thousand, three hundred
and
twenty.
"Then comes the fifteenth Parva called Asramvasika. In this,
Dhritarashtra,
abdicating the kingdom, and accompanied by Gandhari and Vidura went to
the
woods. Seeing this, the virtuous Pritha also, ever engaged in
cherishing
her superiors, leaving the court of her sons, followed the old couple.
In
this is described the wonderful meeting through the kindness of Vyasa
of
the king (Dhritarashtra) with the spirits of his slain children, grand-
children, and other princes, returned from the other world. Then the
monarch abandoning his sorrows acquired with his wife the highest fruit
of
his meritorious actions. In this Parva, Vidura after having leaned on
virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full
control, and the foremost of ministers, attained, in the Parva, to the
blessed state. In this, Yudhishthira the just met Narada and heard from
him about the extinction of the race of Vrishnis. This is the very
wonderful Parva called Asramvasika. The number of sections in this is
forty-two, and the number of slokas composed by Vyasa cognisant of
truth
is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In
this,
those lion-hearted heroes (of the race of Vrishni) with the scars of
many
a field on their bodies, oppressed with the curse of a Brahmana, while
deprived of reason from drink, impelled by the fates, slew each other
on
the shores of the Salt Sea with the Eraka grass which (in their hands)
became (invested with the fatal attributes of the) thunder. In this,
both
Balarama and Kesava (Krishna) after causing the extermination of their
race, their hour having come, themselves did not rise superior to the
sway
of all-destroying Time. In this, Arjuna the foremost among men, going
to
Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was
much
affected and became exceedingly sorry. Then after the funeral of his
maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw
the heroes of the Yadu race lying stretched in death on the spot where
they had been drinking. He then caused the cremation of the bodies of
the
illustrious Krishna and Balarama and of the principal members of the
Vrishni race. Then as he was journeying from Dwaraka with the women and
children, the old and the decrepit--the remnants of the Yadu race--he
was
met on the way by a heavy calamity. He witnessed also the disgrace of
his
bow Gandiva and the unpropitiousness of his celestial weapons. Seeing
all
this, Arjuna became despondent and, pursuant to Vyasa's advice, went to
Yudhishthira and solicited permission to adopt the Sannyasa mode of
life.
This is the sixteenth Parva called Maushala. The number of sections is
eight and the number of slokas composed by Vyasa cognisant of truth is
three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their
kingdom
went with Draupadi on their great journey called Mahaprasthana. In
this,
they came across Agni, having arrived on the shore of the sea of red
waters. In this, asked by Agni himself, Arjuna worshipped him duly,
returned to him the excellent celestial bow called Gandiva. In this,
leaving his brothers who dropped one after another and Draupadi also,
Yudhishthira went on his journey without once looking back on them.
This
the seventeenth Parva is called Mahaprasthanika. The number of sections
in
this is three. The number of slokas also composed by Vyasa cognisant of
truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary
one
called Svarga of celestial incidents. Then seeing the celestial car
come
to take him, Yudhishthira moved by kindness towards the dog that
accompanied him, refused to ascend it without his companion. Observing
the
illustrious Yudhishthira's steady adherence to virtue, Dharma (the god
of
justice) abandoning his canine form showed himself to the king. Then
Yudhishthira ascending to heaven felt much pain. The celestial
messenger
showed him hell by an act of deception. Then Yudhishthira, the soul of
justice, heard the heart-rending lamentations of his brothers abiding
in
that region under the discipline of Yama. Then Dharma and Indra showed
Yudhishthira the region appointed for sinners. Then Yudhishthira, after
leaving the human body by a plunge in the celestial Ganges, attained to
that region which his acts merited, and began to live in joy respected
by
Indra and all other gods. This is the eighteenth Parva as narrated by
the
illustrious Vyasa. The number of slokas composed, O ascetics, by the
great
Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix
(Khita) are the Harivansa and the Vavishya. The number of slokas
contained
in the Harivansa is twelve thousand."
These are the contents of the section called Parva-sangraha. Sauti
continued, "Eighteen Akshauhinis of troops came together for battle.
The
encounter that ensued was terrible and lasted for eighteen days. He who
knows the four Vedas with all the Angas and Upanishads, but does not
know
this history (Bharata), cannot be regarded as wise. Vyasa of
immeasurable
intelligence, has spoken of the Mahabharata as a treatise on Artha, on
Dharma, and on Kama. Those who have listened to his history can never
bear
to listen to others, as, indeed, they who have listened to the sweet
voice
of the male Kokila can never hear the dissonance of the crow's cawing.
As
the formation of the three worlds proceedeth from the five elements, so
do
the inspirations of all poets proceed from this excellent composition.
O
ye Brahman, as the four kinds of creatures (viviparous, oviparous, born
of
hot moisture and vegetables) are dependent on space for their
existence,
so the Puranas depend upon this history. As all the senses depend for
their exercise upon the various modifications of the mind, so do all
acts
(ceremonials) and moral qualities depend upon this treatise. There is
not
a story current in the world but doth depend on this history, even as
body
upon the food it taketh. All poets cherish the Bharata even as servants
desirous of preferment always attend upon masters of good lineage. Even
as
the blessed domestic Asrama can never be surpassed by the three other
Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on
virtue,
for virtue is the one only friend of him that has gone to the other
world.
Even the most intelligent by cherishing wealth and wives can never make
these their own, nor are these possessions lasting. The Bharata uttered
by
the lips of Dwaipayana is without a parallel; it is virtue itself and
sacred. It destroyeth sin and produceth good. He that listeneth to it
while it is being recited hath no need of a bath in the sacred waters
of
Pushkara. A Brahmana, whatever sins he may commit during the day
through
his senses, is freed from them all by reading the Bharata in the
evening.
Whatever sins he may commit also in the night by deeds, words, or mind,
he
is freed from them all by reading Bharata in the first twilight
(morning).
He that giveth a hundred kine with horns mounted with gold to a
Brahmana
well-posted up in the Vedas and all branches of learning, and he that
daily listeneth to the sacred narrations of the Bharata, acquireth
equal
merit. As the wide ocean is easily passable by men having ships, so is
this extensive history of great excellence and deep import with the
help
of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the
blessed Mahabharata.
SECTION III
(Paushya Parva)
Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers,
attending his long sacrifice on the plains of Kurukshetra. His brothers
were three, Srutasena, Ugrasena, and Bhimasena. And as they were
sitting
at the sacrifice, there arrived at the spot an offspring of Sarama (the
celestial bitch). And belaboured by the brothers of Janamejaya, he ran
away to his mother, crying in pain. And his mother seeing him crying
exceedingly asked him, 'Why criest thou so? Who hath beaten thee?' And
being thus questioned, he said unto his mother, 'I have been belaboured
by
the brothers of Janamejaya.' And his mother replied, 'Thou hast
committed
some fault for which hast thou been beaten!' He answered, 'I have not
committed any fault. I have not touched the sacrificial butter with my
tongue, nor have I even cast a look upon it.' His mother Sarama hearing
this and much distressed at the affliction of her son went to the place
where Janamejaya with his brothers was at his long-extending sacrifice.
And she addressed Janamejaya in anger, saying, 'This my son hath
committed
no fault: he hath not looked upon your sacrificial butter, nor hath he
touched it with his tongue. Wherefore hath he been beaten?' They said
not
a word in reply; whereupon she said, 'As ye have beaten my son who hath
committed no fault, therefore shall evil come upon ye, when ye least
expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became
exceedingly alarmed and dejected. And after the sacrifice was concluded
returned to Hastinapura, and began to take great pains in searching for
a
Purohita who could by procuring absolution for his sin, neutralise the
effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in
a
particular part of his dominions a hermitage where dwelt a certain
Rishi
of fame, Srutasrava. He had a son named Somasrava deeply engaged in
ascetic devotions. Being desirous of appointing that son of the Rishi
as
his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and
addressed him, saying, 'O possessor of the six attributes, let this thy
son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O
Janamejaya, this my son, deep in ascetic devotions, accomplished in the
study of the Vedas, and endued with the full force of my asceticism, is
born of (the womb of) a she-snake that had drunk my vital fluid. He is
able to absolve thee from all offences save those committed against
Mahadeva. But he hath one particular habit, viz. he would grant to any
Brahmana whatever might be begged of him. If thou canst put up with it,
then thou take him.' Janamejaya thus addressed replied to the Rishi,
'It
shall be even so.' And accepting him for his Purohita, he returned to
his
capital; and he then addressed his brothers saying, 'This is the person
I
have chosen for my spiritual master; whatsoever he may say must be
complied with by you without examination.' And his brothers did as they
were directed. And giving these directions to his brothers, the king
marched towards Takshyashila and brought that country under his
authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-
Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi
bade
one of these disciples, Aruni of Panchala, to go and stop up a breach
in
the water-course of a certain field. And Aruni of Panchala, thus
ordered
by his preceptor, repaired to the spot. And having gone there he saw
that
he could not stop up the breach in the water-course by ordinary means.
And
he was distressed because he could not do his preceptor's bidding. But
at
length he saw a way and said, 'Well, I will do it in this way.' He then
went down into the breach and lay down himself there. And the water was
thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other
disciples where Aruni of Panchala was. And they answered, 'Sir, he hath
been sent by yourself saying, 'Go, stop up the breach in the water-
course
of the field,' Thus reminded, Dhaumya, addressing his pupils, said,
'Then
let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art
thou? Come hither, my child.' And Aruni hearing the voice of his
preceptor
speedily came out of the water-course and stood before his preceptor.
And
addressing the latter, Aruni said, 'Here I am in the breach of the
water-
course. Not having been able to devise any other means, I entered
myself
for the purpose of preventing the water running out. It is only upon
hearing thy voice that, having left it and allowed the waters to
escape, I
have stood before thee. I salute thee, Master; tell me what I have to
do.'
"The preceptor, thus addressed, replied, 'Because in getting up from
the
ditch thou hast opened the water-course, thenceforth shalt thou be
called
Uddalaka as a mark of thy preceptor's favour. And because my words have
been obeyed by thee, thou shalt obtain good fortune. And all the Vedas
shall shine in thee and all the Dharmasastras also.' And Aruni, thus
addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And
Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the
kine.'
And according to his preceptor's orders, he went to tend the kine. And
having watched them all day, he returned in the evening to his
preceptor's
house and standing before him he saluted him respectfully. And his
preceptor seeing him in good condition of body asked him, 'Upamanyu, my
child, upon what dost thou support thyself? Thou art exceedingly
plump.'
And he answered, 'Sir, I support myself by begging.' And his preceptor
said, 'What is obtained in alms should not be used by thee without
offering it to me.' And Upamanyu, thus told, went away. And having
obtained alms, he offered the same to his preceptor. And his preceptor
took from him even the whole. And Upamanyu, thus treated, went to
attend
the cattle. And having watched them all day, he returned in the evening
to
his preceptor's abode. And he stood before his preceptor and saluted
him
with respect. And his preceptor perceiving that he still continued to
be
of good condition of body said unto him, 'Upamanyu, my child, I take
from
thee even the whole of what thou obtainest in alms, without leaving
anything for thee. How then dost thou, at present, contrive to support
thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over
to
you all that I obtain in alms, I go a-begging a second time for
supporting
myself.' And his preceptor then replied, 'This is not the way in which
thou shouldst obey the preceptor. By this thou art diminishing the
support
of others that live by begging. Truly having supported thyself so, thou
hast proved thyself covetous.' And Upamanyu, having signified his
assent
to all that his preceptor said, went away to attend the cattle. And
having
watched them all day, he returned to his preceptor's house. And he
stood
before his preceptor and saluted him respectfully. And his preceptor
observing that he was still fat, said again unto him, 'Upamanyu, my
child,
I take from thee all thou obtainest in alms and thou dost not go a-
begging
a second time, and yet art thou in healthy condition. How dost thou
support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now
live upon the milk of these cows.' And his preceptor thereupon told
him,
'It is not lawful for thee to appropriate the milk without having first
obtained my consent.' And Upamanyu having assented to the justice of
these
observations, went away to tend the kine. And when he returned to his
preceptor's abode, he stood before him and saluted him as usual. And
his
preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou
eatest no longer of alms, nor dost thou go a-begging a second time, not
even drinkest of the milk; yet art thou fat. By what means dost thou
contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth
that
these calves throw out, while sucking their mother's teats.' And the
preceptor said, 'These generous calves, I suppose, out of compassion
for
thee, throw out large quantities of froth. Wouldst thou stand in the
way
of their full meals by acting as thou hast done? Know that it is
unlawful
for thee to drink the froth.' And Upamanyu, having signified his assent
to
this, went as before to tend the cows. And restrained by his preceptor,
he
feedeth not on alms, nor hath he anything else to eat; he drinketh not
of
the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of
the
leaves of the Arka (Asclepias gigantea). And his eyes being affected by
the pungent, acrimonious, crude, and saline properties of the leaves
which
he had eaten, he became blind. And as he was crawling about, he fell
into
a pit. And upon his not returning that day when the sun was sinking
down
behind the summit of the western mountains, the preceptor observed to
his
disciples that Upamanyu was not yet come. And they told him that he had
gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use
of
everything, is, of course, and therefore, doth not come home until it
be
late. Let us then go in search of him.' And having said this, he went
with
his disciples into the forest and began to shout, saying, 'Ho Upamanyu,
where art thou?' And Upamanyu hearing his preceptor's voice answered in
a
loud tone, 'Here I am at the bottom of a well.' And his preceptor asked
him how he happened to be there. And Upamanyu replied, 'Having eaten of
the leaves of the Arka plant I became blind, and so have I fallen into
this well.' And his preceptor thereupon told him, 'Glorify the twin
Aswins,
the joint physicians of the gods, and they will restore thee thy
sight.'
And Upamanyu thus directed by his preceptor began to glorify the twin
Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are
displayed in this wondrous universe of five elements! I desire to
obtain
you by the help of the knowledge derived from hearing, and of
meditation,
for ye are Infinite! Ye are the course itself of Nature and intelligent
Soul that pervades that course! Ye are birds of beauteous feathers
perched
on the body that is like to a tree! Ye are without the three common
attributes of every soul! Ye are incomparable! Ye, through your spirit
in
every created thing, pervade the Universe!
'Ye are golden Eagles! Ye are the essence into which all things
disappear!
Ye are free from error and know no deterioration! Ye are of beauteous
beaks that would not unjustly strike and are victorious in every
encounter! Ye certainly prevail over time! Having created the sun, ye
weave the wondrous cloth of the year by means of the white thread of
the
day and the black thread of the night! And with the cloth so woven, ye
have established two courses of action appertaining respectively to the
Devas and the Pitris. The bird of Life seized by Time which represents
the
strength of the Infinite soul, ye set free for delivering her unto
great
happiness! They that are in deep ignorance, as long as they are under
delusions of their senses, suppose you, who are independent of the
attributes of matter, to be gifted with form! Three hundred and sixty
cows
represented by three hundred and sixty days produce one calf between
them
which is the year. That calf is the creator and destroyer of all.
Seekers
of truth following different routes, draw the milk of true knowledge
with
its help. Ye Aswins, ye are the creators of that calf!
'The year is but the nave of a wheel to which is attached seven hundred
and twenty spokes representing as many days and nights. The
circumference
of this wheel represented by twelve months is without end. This wheel
is
full of delusions and knows no deterioration. It affects all creatures
whether to this or of the other worlds. Ye Aswins, this wheel of time
is
set in motion by you!
'The wheel of Time as represented by the year has a nave represented by
the six seasons. The number of spokes attached to that nave is twelve
as
represented by the twelve signs of the Zodiac. This wheel of Time
manifests the fruits of the acts of all things. The presiding deities
of
Time abide in that wheel. Subject as I am to its distressful influence,
ye
Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this
universe of five elements! Ye are the objects that are enjoyed in this
and
in the other world! Make me independent of the five elements! And
though
ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying
the delights that the senses afford.
'In the beginning, ye created the ten points of the universe! Then have
ye
placed the Sun and the Sky above! The Rishis, according to the course
of
the same Sun, perform their sacrifices, and the gods and men, according
to
what hath been appointed for them, perform their sacrifices also
enjoying
the fruits of those acts!
'Mixing the three colours, ye have produced all the objects of sight!
It
is from these objects that the Universe hath sprung whereon the gods
and
men are engaged in their respective occupations, and, indeed, all
creatures endued with life!
'Ye Aswins, I adore you! I also adore the Sky which is your handiwork!
Ye
are the ordainers of the fruits of all acts from which even the gods
are
not free! Ye are yourselves free from the fruits of your acts!
'Ye are the parents of all! As males and females it is ye that swallow
the
food which subsequently develops into the life creating fluid and
blood!
The new-born infant sucks the teat of its mother. Indeed it is ye that
take the shape of the infant! Ye Aswins, grant me my sight to protect
my
life!"
"The twin Aswins, thus invoked, appeared and said, 'We are satisfied.
Here
is a cake for thee. Take and eat it.' And Upamanyu thus addressed,
replied,
'Your words, O Aswins, have never proved untrue. But without first
offering this cake to my preceptor I dare not take it.' And the Aswins
thereupon told him, 'Formerly, thy preceptor had invoked us. We
thereupon
gave him a cake like this; and he took it without offering it to his
master. Do thou do that which thy preceptor did.' Thus addressed,
Upamanyu
again said unto them, 'O Aswins, I crave your pardon. Without offering
it
to my preceptor I dare not apply this cake.' The Aswins then said, 'O,
we
are pleased with this devotion of thine to thy preceptor. Thy master's
teeth are of black iron. Thine shall be of gold. Thou shall be restored
to
sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone
to
his preceptor's presence he saluted him and told him all. And his
preceptor was well-pleased with him and said unto him, 'Thou shalt
obtain
prosperity even as the Aswins have said. All the Vedas shall shine in
thee
and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His
preceptor
once addressed him, saying, 'Veda, my child, tarry some time in my
house
and serve thy preceptor. It shall be to thy profit.' And Veda having
signified his assent tarried long in the family of his preceptor
mindful
of serving him. Like an ox under the burthens of his master, he bore
heat
and cold, hunger and thirst, at all times without a murmur. And it was
not
long before his preceptor was satisfied. And as a consequence of that
satisfaction, Veda obtained good fortune and universal knowledge. And
this
was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving
the
latter's residence after the completion of his studies, entered the
domestic mode of life. And while living in his own house, he got three
pupils. And he never told them to perform any work or to obey
implicitly
his own behests; for having himself experienced much woe while abiding
in
the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
Kshatriyas, arriving at his residence appointed the Brahman, Veda, as
their spiritual guide (Upadhyaya). And one day while about to depart
upon
some business related to a sacrifice, he employed one of his disciples,
Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever
should have to be done in my house, let it be done by thee without
neglect.'
And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up
his
abode in the latter's house. And while Utanka was residing there, the
females of his preceptor's house having assembled addressed him and
said,
'O Utanka, thy mistress is in that season when connubial connection
might
be fruitful. The preceptor is absent; then stand thou in his place and
do
the needful.' And Utanka, thus addressed, said unto those women, 'It is
not proper for me to do this at the bidding of women. I have not been
enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his
preceptor
having learnt all that had happened, became well-pleased and,
addressing
Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I
have been served by thee duly; therefore hath our friendship for each
other increased. I therefore grant thee leave to depart. Go thou, and
let
thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, 'Let me do something that you
wish, for it hath been said, "He who bestoweth instruction contrary to
usage and he who receiveth it contrary to usage, one of the two dieth,
and
enmity springeth up between the two." I, therefore, who have received
thy
leave to depart, am desirous of bringing thee some honorarium due to a
preceptor.' His master, upon hearing this, replied, 'Utanka, my child,
wait
a while.' Sometime after, Utanka again addressed his preceptor, saying,
'Command me to bring that for honorarium, which you desire.' And his
preceptor then said, 'My dear Utanka, thou hast often told me of your
desire to bring something by way of acknowledgment for the instruction
thou hast received. Go then in and ask thy mistress what thou art to
bring.
And bring thou that which she directs.' And thus directed by his
preceptor
Utanka addressed his preceptress, saying, 'Madam, I have obtained my
master's leave to go home, and I am desirous of bringing something
agreeable to thee as honorarium for the instruction I have received, in
order that I may not depart as his debtor. Therefore, please command me
what I am to bring.' Thus addressed, his preceptress replied, 'Go unto
King Paushya and beg of him the pair of ear-rings worn by his Queen,
and
bring them hither. The fourth day hence is a sacred day when I wish to
appear before the Brahmanas (who may dine at my house) decked with
these
ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed,
good
fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along
the road he saw a bull of extraordinary size and a man of uncommon
stature
mounted thereon. And that man addressed Utanka and said, 'Eat thou of
the
dung of this bull.' Utanka, however, was unwilling to comply. The man
said
again, 'O Utanka, eat of it without scrutiny. Thy master ate of it
before.'
And Utanka signified his assent and ate of the dung and drank of the
urine of that bull, and rose respectfully, and washing his hands and
mouth
went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne).
And
approaching him Utanka saluted the monarch by pronouncing blessings and
said, 'I am come as a petitioner to thee.' And King Paushya, having
returned Utanka's salutations, said, 'Sir, what shall I do for thee?'
And
Utanka said, 'I came to beg of thee a pair of ear-rings as a present to
my
preceptor. It behoveth thee to give me the ear-rings worn by the
Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where
the
Queen is and demand them of her.' And Utanka went into the women's
apartments. But as he could not discover the Queen, he again addressed
the
king, saying, 'It is not proper that I should be treated by thee with
deceit. Thy Queen is not in the private apartments, for I could not
find
her.' The king thus addressed, considered for a while and replied,
'Recollect, Sir, with attention whether thou art not in a state of
defilement in consequence of contact with the impurities of a repast.
My
Queen is a chaste wife and cannot be seen by any one who is impure
owing
to contact with the leavings of a repast. Nor doth she herself appear
in
sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it
must
be so. Having been in a hurry I performed my ablutions (after meal) in
a
standing posture.' King Paushya then said, 'Here is a transgression,
purification is not properly effected by one in a standing posture, not
by
one while he is going along.' And Utanka having agreed to this, sat
down
with his face towards the east, and washed his face, hands, and feet
thoroughly. And he then, without a noise, sipped thrice of water free
from
scum and froth, and not warm, and just sufficient to reach his stomach
and
wiped his face twice. And he then touched with water the apertures of
his
organs (eyes, ears, etc.). And having done all this, he once more
entered
the apartments of the women. And this time he saw the Queen. And as the
Queen perceived him, she saluted him respectfully and said, 'Welcome,
Sir,
command me what I have to do.' And Utanka said unto her, 'It behoveth
thee
to give me those ear-rings of thine. I beg them as a present for my
preceptor.' And the Queen having been highly pleased with Utanka's
conduct
and, considering that Utanka as an object of charity could not be
passed
over, took off her ear-rings and gave them to him. And she said, 'These
ear-rings are very much sought after by Takshaka, the King of the
serpents.
Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
apprehension. Takshaka, Chief of the serpents, is not able to overtake
me.'
And having said this, and taking leave of the Queen, he went back into
the presence of Paushya, and said, 'Paushya, I am gratified.' Then
Paushya
said to Utanka, 'A fit object of charity can only be had at long
intervals.
Thou art a qualified guest, therefore do I desire to perform a sraddha.
Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg
that
the clean provisions that are ready may be soon brought in.' And the
king
having signified his assent, entertained Utanka duly. And Utanka seeing
that the food placed before him had hair in it, and also that it was
cold,
thought it unclean. And he said unto Paushya, 'Thou givest me food that
is
unclean, therefore shalt thou lose thy sight.' And Paushya in answer
said,
'And because dost thou impute uncleanliness to food that is clean,
therefore shalt thou be without issue.' And Utanka thereupon rejoined,
'It
behoveth thee not, after having offered me unclean food, to curse me in
return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of
its uncleanliness. And Paushya having ascertained that the food was
truly
unclean, being cold and mixed with hair, prepared as it was by a woman
with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir,
the
food placed before thee is cold, and doth contain hair, having been
prepared without sufficient care. Therefore I pray thee pardon me. Let
me
not become blind.' And Utanka answered, 'What I say must come to pass.
Having become blind, thou mayst, however, recover the sight before
long.
Grant that thy curse also doth not take effect on me.' And Paushya said
unto him, 'I am unable to revoke my curse. For my wrath even now hath
not
been appeased. But thou knowest not this. For a Brahmana's heart is
soft
as new-churned butter, even though his words bear a sharp-edged razor.
It
is otherwise in respect of these with the Kshatriya. His words are soft
as
new-churned butter, but his heart is like a sharp-edged tool, such
being
the case, I am unable, because of the hardness of my heart, to
neutralise
my curse. Then go thou thy own way.' To this Utanka made answer, 'I
showed
thee the uncleanliness of the food offered to me, and I was even now
pacified by thee. Besides, saidst thou at first that because I imputed
uncleanliness to food that was clean I should be without issue. But the
food truly unclean, thy curse cannot affect me. Of this I am sure.' And
Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar
sometimes coming in view and sometimes disappearing. And Utanka put the
ear-rings on the ground and went for water. In the meantime the beggar
came quickly to the spot and taking up the ear-rings ran away. And
Utanka
having completed his ablutions in water and purified himself and having
also reverently bowed down to the gods and his spiritual masters
pursued
the thief with the utmost speed. And having with great difficulty
overtaken him, he seized him by force. But at that instant the person
seized, quitting the form of a beggar and assuming his real form, viz.,
that of Takshaka, speedily entered a large hole open in the ground. And
having got in, Takshaka proceeded to his own abode, the region of the
serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent,
and began to dig open the hole with a stick but was unable to make much
progress. And Indra beholding his distress sent his thunder-bolt
(Vajra)
to his assistance. Then the thunder-bolt entering that stick enlarged
that
hole. And Utanka began to enter the hole after the thunder-bolt. And
having entered it, he beheld the region of the serpents infinite in
extent,
filled with hundreds of palaces and elegant mansions with turrets and
domes and gate-ways, abounding with wonderful places for various games
and
entertainments. And Utanka then glorified the serpents by the following
slokas:
'Ye Serpents, subjects of King Airavata, splendid in battle and
showering
weapons in the field like lightning-charged clouds driven by the winds!
Handsome and of various forms and decked with many coloured ear-rings,
ye
children of Airavata, ye shine like the Sun in the firmament! On the
northern banks of the Ganges are many habitations of serpents. There I
constantly adore the great serpents. Who except Airavata would desire
to
move in the burning rays of the Sun? When Dhritarashtra (Airavata's
brother) goes out, twenty-eight thousand and eight serpents follow him
as
his attendants. Ye who move near him and ye who stay at a distance from
him, I adore all of you that have Airavata for your elder brother.
'I adore thee also, to obtain the ear-rings, O Takshaka, who formerly
dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena,
ye
are constant companions who dwell in Kurukshetra on the banks of the
Ikshumati! I also adore the illustrious Srutasena, the younger brother
of
Takshaka, who resided at the holy place called Mahadyumna with a view
to
obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this
manner, obtained not, however, the ear-rings. And he thereupon became
very
thoughtful. And when he saw that he obtained not the ear-rings even
though
he had adored the serpents, he then looked about him and beheld two
women
at a loom weaving a piece of cloth with a fine shuttle; and in the loom
were black and white threads. And he likewise saw a wheel, with twelve
spokes, turned by six boys. And he also saw a man with a handsome
horse.
And he began to address them the following mantras:
'This wheel whose circumference is marked by twenty-four divisions
representing as many lunar changes is furnished with three hundred
spokes!
It is set in continual motion by six boys (the seasons)! These damsels
representing universal nature are weaving without intermission a cloth
with threads black and white, and thereby ushering into existence the
manifold worlds and the beings that inhabit them! Thou wielder of the
thunder, the protector of the universe, the slayer of Vritra and
Namuchi,
thou illustrious one who wearest the black cloth and displayest truth
and
untruth in the universe, thou who ownest for thy carrier the horse
which
was received from the depths of the ocean, and which is but another
form
of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord
of
the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this
thy
adoration. What good shall I do to thee?' And Utanka replied, 'Even let
the serpents be brought under my control.' Then the man rejoined, 'Blow
into this horse.' And Utanka blew into that horse. And from the horse
thus
blown into, there issued, from every aperture of his body, flames of
fire
with smoke by which the region of the Nagas was about to be consumed.
And
Takshaka, surprised beyond measure and terrified by the heat of the
fire,
hastily came out of his abode taking the ear-rings with him, and said
unto
Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them
back.
"But Utanka having recovered his ear-rings thought, 'O, this is that
sacred day of my preceptress. I am at a distance. How can I, therefore,
show my regard for her? And when Utanka was anxious about this, the man
addressed him and said, 'Ride this horse, Utanka, and he will in a
moment
carry thee to thy master's abode.' And Utanka having signified his
assent,
mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her
hair sitting, thinking of uttering a curse on Utanka if he should not
return within time. But, in the meantime, Utanka entered his
preceptor's
abode and paid his respects to his preceptress and presented her the
ear-
rings. 'Utanka', said she, 'thou hast arrived at the proper time at the
proper place. Welcome, my child; thou art innocent and therefore I do
not
curse thee! Good fortune is even before thee. Let thy wishes be crowned
with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art
welcome! What hath occasioned thy long absence?' And Utanka replied to
his
preceptor, 'Sir, in the execution of this my business obstruction was
offered by Takshaka, the King of serpents. Therefore I had to go to the
region of the Nagas. There I saw two damsels sitting at a loom, weaving
a
fabric with black and white threads. Pray, what is that? There likewise
I
beheld a wheel with twelve spokes ceaselessly turned by six boys. What
too
doth that import? Who is also the man that I saw? And what the horse of
extraordinary size likewise beheld by me? And when I was on the road I
also saw a bull with a man mounted thereon, by whom I was endearingly
accosted thus, 'Utanka, eat of the dung of this bull, which was also
eaten
by thy master?' So I ate of the dung of that bull according to his
words.
Who also is he? Therefore, enlightened by thee, I desire to hear all
about
them.'
"And his preceptor thus addressed said unto him, 'The two damsels thou
hast seen are Dhata and Vidhata; the black and white threads denote
night
and day; the wheel of twelve spokes turned by the six boys signified
the
year comprising six seasons. The man is Parjanya, the deity of rain,
and
the horse is Agni, the god of fire. The bull that thou hast seen on the
road is Airavata, the king of elephants; the man mounted thereon is
Indra;
and the dung of the bull which was eaten by thee was Amrita. It was
certainly for this (last) that thou hast not met with death in the
region
of the Nagas; and Indra who is my friend having been mercifully
inclined
showed thee favour. It is for this that thou returnest safe, with the
ear-
rings about thee. Then, O thou amiable one, I give thee leave to
depart.
Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and
resolved to avenge himself on Takshaka, proceeded towards Hastinapura.
That excellent Brahmana soon reached Hastinapura. And Utanka then
waited
upon King Janamejaya who had some time before returned victorious from
Takshashila. And Utanka saw the victorious monarch surrounded on all
sides
by his ministers. And he pronounced benedictions on him in a proper
form.
And Utanka addressed the monarch at the proper moment in speech of
correct
accent and melodious sounds, saying, 'O thou the best of monarchs! How
is
it that thou spendest thy time like a child when there is another
matter
that urgently demandeth thy attention?'"
Sauti said, "The monarch Janamejaya, thus addressed, saluting that
excellent Brahmana replied unto him, 'In cherishing these my subjects I
do
discharge the duties of my noble tribe. Say, what is that business to
be
done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds,
thus addressed by the excellent monarch of large heart, replied unto
him,
'O King! the business is thy own that demandeth thy attention;
therefore
do it, please. O thou King of kings! Thy father was deprived of life by
Takshaka; therefore do thou avenge thy father's death on that vile
serpent.
The time hath come, I think, for the act of vengeance ordained by the
Fates. Go then avenge the death of thy magnanimous father who, being
bitten without cause by that vile serpent, was reduced to five elements
even like a tree stricken by thunder. The wicked Takshaka, vilest of
the
serpent race, intoxicated with power committed an unnecessary act when
he
bit the King, that god-like father, the protector of the race of royal
saints. Wicked in his deeds, he even caused Kasyapa (the prince of
physicians) to run back when he was coming for the relief of thy
father.
It behoveth thee to burn the wicked wretch in the blazing fire of a
snake-
sacrifice. O King! Give instant orders for the sacrifice. It is thus
thou
canst avenge the death of thy father. And a very great favour shall
have
also been shown to me. For by that malignant wretch, O virtuous Prince,
my
business also was, on one occasion, obstructed, while proceeding on
account of my preceptor."
Sauti continued, "The monarch, having heard these words, was enraged
with
Takshaka. By the speech of Utanka was inflamed the prince, even as the
sacrificial fire with clarified butter. Moved by grief also, in the
presence of Utanka, the prince asked his ministers the particulars of
his
father's journey to the regions of the blessed. And when he heard all
about the circumstances of his father's death from the lips of Utanka,
he
was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the
blessed
Mahabharata."
SECTION IV
(Pauloma Parva)
Ugrasrava Sauti, the son of Lomaharshana, versed in the Puranas, while
present in the forest of Naimisha, at the twelve years' sacrifice of
Saunaka, surnamed Kulapati, stood before the Rishis in attendance.
Having
studied Puranas with meticulous devotion and thus being thoroughly
acquainted with them, he addressed them with joined hands thus, "I have
graphically described to you the history of Utanka which is one of the
causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye
wish to hear now? What shall I relate to you?" The holy men replied, "O
son of Lomaharshana, we shall ask thee about what we are anxious to
hear
and thou wilt recount the tales one by one. Saunaka, our revered
master,
is at present attending the apartment of the holy fire. He is
acquainted
with those divine stories which relate to the gods and asuras. He
adequately knoweth the histories of men, serpents, and Gandharvas.
Further,
O Sauti, in this sacrifice that learned Brahmana is the chief. He is
able,
faithful to his vows, wise, a master of the Sastras and the Aranyaka, a
speaker of truth, a lover of peace, a mortifier of the flesh, and an
observer of the penances according to the authoritative decrees. He is
respected by us all. It behoveth us therefore to wait for him. And when
he
is seated on his highly respected seat, thou wilt answer what that best
of
Dwijas shall ask of thee."
Sauti said, "Be it so. And when the high-souled master hath been seated
I
shall narrate, questioned by him, sacred stories on a variety of
subjects."
After a while that excellent Brahmana (Saunaka) having duly finished
all
his duties, and having propitiated the gods with prayers and the manes
with oblations of water, came back to the place of sacrifice, where
with
Sauti seated before was the assembly of saints of rigid vows sitting at
ease. And when Saunaka was seated in the midst of the Ritwiks and
Sadhyas,
who were also in their seats, he spake as followeth.
SECTION V
(Pauloma Parva continued)
"Saunaka said, 'Child, thy father formerly read the whole of the
Puranas,
O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast
thou
also made them thy study? In those ancient records are chronicled
interesting stories and the history of the first generations of the
wise
men, all of which we heard being rehearsed by thy sire. In the first
place,
I am desirous of hearing the history of the race of Bhrigu. Recount
thou
that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly
studied
by the high-souled Brahmanas including Vaisampayana and repeated by
them;
by me hath been acquired all that had been studied by my father. O
descendant of the Bhrigu race, attend then to so much as relateth to
the
exalted race of Bhrigu, revered by Indra and all the gods, by the
tribes
of Rishis and Maruts (Winds). O great Muni, I shall first properly
recount
the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by
the
self-existing Brahma from the fire at the sacrifice of Varuna. And
Bhrigu
had a son, named Chyavana, whom he dearly loved. And to Chyavana was
born
a virtuous son called Pramati. And Pramati had a son named Ruru by
Ghritachi (the celestial dancer). And to Ruru also by his wife
Pramadvara,
was born a son, whose name was Sunaka. He was, O Saunaka, thy great
ancestor exceedingly virtuous in his ways. He was devoted to
asceticism,
of great reputation, proficient in law, and eminent among those having
a
knowledge of the Vedas. He was virtuous, truthful, and of well-
regulated
fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of
Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved.
She
became big with child by Bhrigu. And one day while the virtuous
continent
Puloma was in that condition, Bhrigu, great among those that are true
to
their religion, leaving her at home went out to perform his ablutions.
It
was then that the Rakshasa called Puloma came to Bhrigu's abode. And
entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu,
irreproachable in everything. And seeing her he became filled with lust
and lost his senses. The beautiful Puloma entertained the Rakshasa thus
arrived, with roots and fruits of the forest. And the Rakshasa who
burnt
with desire upon seeing her, became very much delighted and resolved, O
good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that
beautiful matron he carried her away. And, indeed, she of agreeable
smiles,
had been betrothed by her father himself, to him, although the former
subsequently bestowed her, according to due rites, on Bhrigu. O thou of
the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he
thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was
kept
burning brightly. The Rakshasa then asked the flaming element 'Tell me,
O
Agni, whose wife this woman rightfully is. Thou art the mouth of gods;
therefore thou art bound to answer my question. This lady of superior
complexion had been first accepted by me as wife, but her father
subsequently bestowed her on the false Bhrigu. Tell me truly if this
fair
one can be regarded as the wife of Bhrigu, for having found her alone,
I
have resolved to take her away by force from the hermitage. My heart
burneth with rage when I reflect that Bhrigu hath got possession of
this
woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of
fire again and again whether the lady was Bhrigu's wife. And the god
was
afraid to return an answer. 'Thou, O god of fire,' said he, 'residest
constantly within every creature, as witness of her or his merits and
demerits. O thou respected one, then answer my question truly. Has not
Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst
declare truly whether, therefore, she is my wife by first choice. After
thy answer as to whether she is the wife of Bhrigu, I will bear her
away
from this hermitage even in sight of thee. Therefore answer thou
truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the
Rakshasa became exceedingly distressed, being afraid of telling a
falsehood and equally afraid of Bhrigu's curse. And the god at length
made
answer in words that came out slowly. 'This Puloma was, indeed, first
chosen by thee, O Rakshasa, but she was not taken by thee with holy
rites
and invocations. But this far-famed lady was bestowed by her father on
Bhrigu as a gift from desire of blessing. She was not bestowed on thee
O
Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with
Vedic
rites in my presence. This is she--I know her. I dare not speak a
falsehood. O thou best of the Rakshasas, falsehood is never respected
in
this world.'"
SECTION VI
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, having heard these words from the god of
fire,
the Rakshasa assumed the form of a boar, and seizing the lady carried
her
away with the speed of the wind--even of thought. Then the child of
Bhrigu
lying in her body enraged at such violence, dropped from his mother's
womb,
for which he obtained the name of Chyavana. And the Rakshasa perceiving
the infant drop from the mother's womb, shining like the sun, quitted
his
grasp of the woman, fell down and was instantly converted into ashes.
And
the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu
race, took up her offspring Chyavana, the son of Bhrigu and walked
away.
And Brahma, the Grandfather of all, himself saw her, the faultless wife
of
his son, weeping. And the Grandfather of all comforted her who was
attached to her son. And the drops of tears which rolled down her eyes
formed a great river. And that river began to follow the foot-steps of
the
wife of the great ascetic Bhrigu. And the Grandfather of the worlds
seeing
that river follow the path of his son's wife gave it a name himself,
and
he called it Vadhusara. And it passeth by the hermitage of Chyavana.
And
in this manner was born Chyavana of great ascetic power, the son of
Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the
Rishi
in a rage asked her, 'By whom wast thou made known to that Rakshasa who
resolved to carry thee away? O thou of agreeable smiles, the Rakshasa
could not know thee as my wife. Therefore tell me who it was that told
the
Rakshasa so, in order that I may curse him through anger.' And Pauloma
replied, 'O possessor of the six attributes! I was identified to the
Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away,
who cried like the Kurari (female osprey). And it was only by the
ardent
splendour of this thy son that I was rescued, for the Rakshasa (seeing
this infant) let me go and himself falling to the ground was turned
into
ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma,
became
exceedingly enraged. And in excess of passion the Rishi cursed Agni,
saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva.
SECTION VII
(Pauloma Parva continued)
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus
addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou
hast displayed towards me? What transgression can be imputed to me who
was
labouring to do justice and speak the truth impartially? Being asked I
gave the true answer. A witness who when interrogated about a fact of
which he hath knowledge, representeth otherwise than it is, ruineth his
ancestors and descendants both to the seventh generation. He, too, who,
being fully cognisant of all the particulars of an affair, doth not
disclose what he knoweth, when asked, is undoubtedly stained with
guilt. I
can also curse thee, but Brahmanas are held by me in high respect.
Although these are known to thee, O Brahmana, I will yet speak of them,
so
please attend! Having, by ascetic power, multiplied myself, I am
present
in various forms, in places of the daily homa, at sacrifices extending
for
years, in places where holy rites are performed (such as marriage,
etc.),
and at other sacrifices. With the butter that is poured upon my flame
according to the injunctions prescribed in the Vedas, the Devas and the
Pitris are appeased. The Devas are the waters; the Pitris are also the
waters. The Devas have with the Pitris an equal right to the sacrifices
called Darshas and Purnamasas. The Devas therefore are the Pitris and
the
Pitris, the Devas. They are identical beings, worshipped together and
also
separately at the changes of the moon. The Devas and the Pitris eat
what
is poured upon me. I am therefore called the mouth of the Devas and the
Pitris. At the new moon the Pitris, and at the full moon the Devas, are
fed through my mouth, eating of the clarified butter that is poured on
me.
Being, as I am, their mouth, how am I to be an eater of all things
(clean
and unclean)?'
"Then Agni, after reflecting for a while, withdrew himself from all
places;
from places of the daily homa of the Brahmanas, from all long-extending
sacrifices, from places of holy rites, and from other ceremonies.
Without
their Oms and Vashats, and deprived of their Swadhas and Swahas
(sacrificial mantras during offerings), the whole body of creatures
became
much distressed at the loss of their (sacrificial) fire. The Rishis in
great anxiety went to the gods and addressed them thus, 'Ye immaculate
beings! The three regions of the universe are confounded at the
cessation
of their sacrifices and ceremonies in consequence of the loss of fire!
Ordain what is to be done in this matter, so that there may be no loss
of
time.' Then the Rishis and the gods went together to the presence of
Brahma. And they represented to him all about the curse on Agni and the
consequent interruption of all ceremonies. And they said, 'O thou
greatly
fortunate! Once Agni hath been cursed by Bhrigu for some reason.
Indeed,
being the mouth of the gods and also the first who eateth of what is
offered in sacrifices, the eater also of the sacrificial butter, how
will
Agni be reduced to the condition of one who eateth of all things
promiscuously?' And the creator of the universe hearing these words of
theirs summoned Agni to his presence. And Brahma addressed Agni, the
creator of all and eternal as himself, in these gentle words, 'Thou art
the creator of the worlds and thou art their destroyer! Thou preserves
the three worlds and thou art the promoter of all sacrifices and
ceremonies! Therefore behave thyself so that ceremonies be not
interrupted.
And, O thou eater of the sacrificial butter, why dost thou act so
foolishly, being, as thou art, the Lord of all? Thou alone art always
pure
in the universe and thou art its stay! Thou shall not, with all thy
body,
be reduced to the state of one who eateth of all things promiscuously.
O
thou of flames, the flame that is in thy viler parts shall alone eat of
all things alike. The body of thine which eateth of flesh (being in the
stomach of all carnivorous animals) shall also eat of all things
promiscuously. And as every thing touched by the sun's rays becometh
pure,
so shall everything be pure that shall be burnt by thy flames. Thou
art, O
fire, the supreme energy born of thy own power. Then, O Lord, by that
power of thine make the Rishi's curse come true. Continue to receive
thy
own portion and that of the gods, offered at thy mouth.'
Sauti continued, "Then Agni replied to the Grandfather, 'So be it.' And
he then went away to obey the command of the supreme Lord. The gods and
the Rishis also returned in delight to the place whence they had come.
And
the Rishis began to perform as before their ceremonies and sacrifices.
And
the gods in heaven and all creatures of the world rejoiced exceedingly.
And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the
days
of yore by Bhrigu. And such is the ancient history connected with the
destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva
of
the blessed Mahabharata.
SECTION VIII
(Pauloma Parva continued)
"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in
the
womb of his wife Sukanya. And that son was the illustrious Pramati of
resplendent energy. And Pramati begot in the womb of Ghritachi a son
called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka.
And I shall relate to you in detail, O Brahmana, the entire history of
Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of
ascetic
power and learning and kindly disposed towards all creatures. At that
time,
O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had
intimacy with Menaka, the celestial dancing-girl. And the Apsara,
Menaka,
O thou of the Bhrigu race, when her time was come, brought forth an
infant
near the hermitage of Sthulakesa. And dropping the newborn infant on
the
banks of the river, O Brahmana, Menaka, the Apsara, being destitute of
pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic
power, discovered the infant lying forsaken in a lonely part of the
river-
side. And he perceived that it was a female child, bright as the
offspring
of an Immortal and blazing, as it were, with beauty: And the great
Brahmana, Sthulakesa, the first of Munis, seeing that female child, and
filled with compassion, took it up and reared it. And the lovely child
grew up in his holy habitation, the noble-minded and blessed Rishi
Sthulakesa performing in due succession all the ceremonies beginning
with
that at birth as ordained by the divine law. And because she surpassed
all
of her sex in goodness, beauty, and every quality, the great Rishi
called
her by the name of Pramadvara. And the pious Ruru having seen
Pramadvara
in the hermitage of Sthulakesa became one whose heart was pierced by
the
god of love. And Ruru by means of his companions made his father
Pramati,
the son of Bhrigu, acquainted with his passion. And Pramati demanded
her
of the far-famed Sthulakesa for his son. And her foster-father
betrothed
the virgin Pramadvara to Ruru, fixing the nuptials for the day when the
star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the
beautiful
virgin while at play with companions of her own sex, her time having
come,
impelled by fate, trod upon a serpent which she did not perceive as it
lay
in coil. And the reptile, urged to execute the will of Fate, violently
darted its envenomed fangs into the body of the heedless maiden. And
stung
by that serpent, she instantly dropped senseless on the ground, her
colour
faded and all the graces of her person went off. And with dishevelled
hair
she became a spectacle of woe to her companions and friends. And she
who
was so agreeable to behold became on her death what was too painful to
look at. And the girl of slender waist lying on the ground like one
asleep--
being overcome with the poison of the snake--once more became more
beautiful than in life. And her foster-father and the other holy
ascetics
who were there, all saw her lying motionless upon the ground with the
splendour of a lotus. And then there came many noted Brahmanas filled
with
compassion, and they sat around her. And Swastyatreya, Mahajana,
Kushika,
Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja,
Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and
other inhabitants of the forest, came there. And when they saw that
maiden
lying dead on the ground overcome with the poison of the reptile that
had
bitten her, they all wept filled with compassion. But Ruru, mortified
beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the
blessed Mahabharata.
SECTION IX
(Pauloma Parva continued)
"Sauti said, 'While those illustrious Brahmanas were sitting around the
dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep
wood
and wept aloud. And overwhelmed with grief he indulged in much piteous
lamentation. And, remembering his beloved Pramadvara, he gave vent to
his
sorrow in the following words, 'Alas! The delicate fair one that
increaseth my affliction lieth upon the bare ground. What can be more
deplorable to us, her friends? If I have been charitable, if I have
performed acts of penance, if I have ever revered my superiors, let the
merit of these arts restore to life my beloved one! If from my birth I
have been controlling my passions, adhered to my vows, let the fair
Pramadvara rise from the ground.'
"And while Ruru was indulging in these lamentations for the loss of his
bride, a messenger from heaven came to him in the forest and addressed
him
thus, 'The words thou utterest, O Ruru, in thy affliction are certainly
ineffectual. For, O pious man, one belonging to this world whose days
have
run out can never come back to life. This poor child of a Gandharva and
Apsara has had her days run out! Therefore, O child, thou shouldst not
consign thy heart to sorrow. The great gods, however, have provided
beforehand a means of her restoration to life. And if thou compliest
with
it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, 'O messenger of heaven! What is that which the gods
have
ordained. Tell me in full so that (on hearing) I may comply with it. It
behoveth thee to deliver me from grief!' And the celestial messenger
said
unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru
of
the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best
of
celestial messengers, I most willingly offer a moiety of my own life in
favour of my bride. Then let my beloved one rise up once more in her
dress
and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara)
and
the celestial messenger, both of excellent qualities, went to the god
Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy
will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of
Ruru,
now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja
answered, 'O messenger of the gods, if it be thy wish, let Pramadvara,
the
betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of
superior complexion, Pramadvara, endued with a moiety of Ruru's life,
rose
as from her slumber. This bestowal by Ruru of a moiety of his own span
of
life to resuscitate his bride afterwards led, as it would be seen, to a
curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due
rites.
And the couple passed their days, devoted to each other. And Ruru
having
obtained such a wife, as is hard to be found, beautiful and bright as
the
filaments of the lotus, made a vow for the destruction of the serpent-
race.
And whenever he saw a serpent he became filled with great wrath and
always
killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he
saw
an old serpent of the Dundubha species lying stretched on the ground.
And
Ruru thereupon lifted up in anger his staff, even like to the staff of
Death, for the purpose of killing it. Then the Dundubha, addressing
Ruru,
said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou
slay
me in anger?'"
So ends the ninth section of the Pauloma Parva of the Adi Parva of the
blessed Mahabharata.
SECTION X
(Pauloma Parva continued)
"Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear
to
me as life, was bit by a snake; upon which, I took, O snake, a dreadful
vow, viz., that I would kill every snake that I might come across.
Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are
quite
different in type. It behoveth thee not to slay Dundubhas who are
serpents
only in name. Subject like other serpents to the same calamities but
not
sharing their good fortune, in woe the same but in joy different, the
Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the
serpent,
and seeing that it was bewildered with fear, albeit a snake of the
Dundubha species, killed it not. And Ruru, the possessor of the six
attributes, comforting the snake addressed it, saying, 'Tell me fully,
O
snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O
Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse
of
a Brahmana that I have been transformed into a snake.' And Ruru asked,
'O
thou best of snakes, for what wast thou cursed by a Brahmana in wrath?
And
how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva.
SECTION XI
(Pauloma Parva continued)
"Sauti continued 'The Dundubha then said, 'In former times, I had a
friend
Khagama by name. He was impetuous in his speech and possessed of
spiritual
power by virtue of his austerities. And one day when he was engaged in
the
Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass,
and
in a frolic attempted to frighten him with it. And anon he fell into a
swoon. On recovering his senses, that truth-telling and vow-observing
ascetic, burning with wrath, exclaimed, 'Since thou hast made a
powerless
mock snake to frighten me, thou shalt be turned even into a venomless
serpent thyself by my curse.' O ascetic, I well knew the power of his
penances; therefore with an agitated heart, I addressed him thus,
bending
low with joined hands, 'Friend, I did this by way of a joke, to excite
thy
laughter. It behoveth thee to forgive me and revoke thy curse.' And
seeing
me sorely troubled, the ascetic was moved, and he replied, breathing
hot
and hard. 'What I have said must come to pass. Listen to what I say and
lay it to thy heart. O pious one! when Ruru the pure son of Pramati,
will
appear, thou shall be delivered from the curse the moment thou seest
him.
Thou art the very Ruru and the son of Pramati. On regaining my native
form,
I will tell thee something for thy good.'
"And that illustrious man and the best of Brahmanas then left his
snake-
body, and attained his own form and original brightness. He then
addressed
the following words to Ruru of incomparable power, 'O thou first of
created beings, verily the highest virtue of man is sparing the life of
others. Therefore a Brahmana should never take the life of any
creature. A
Brahmana should ever be mild. This is the most sacred injunction of the
Vedas. A Brahmana should be versed in the Vedas and Vedangas, and
should
inspire all creatures with belief in God. He should be benevolent to
all
creatures, truthful, and forgiving, even as it is his paramount duty to
retain the Vedas in his memory. The duties of the Kshatriya are not
thine.
To be stern, to wield the sceptre and to rule the subjects properly are
the duties of the Kshatriya. Listen, O Ruru, to the account of the
destruction of snakes at the sacrifice of Janamejaya in days of yore,
and
the deliverance of the terrified reptiles by that best of Dwijas,
Astika,
profound in Vedic lore and might in spiritual energy.'"
And so ends the eleventh section of the Pauloma Parva of the Adi Parva.
SECTION XII
(Pauloma Parva continued)
"Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king
Janamejaya bent upon destroying the serpents?--And why and how were
they
saved by the wise Astika? I am anxious to hear all this in detail.'
"The Rishi replied, 'O Ruru, the important history of Astika you will
learn from the lips of Brahmanas.' Saying this, he vanished.
"Sauti continued, 'Ruru ran about in search of the missing Rishi, and
having failed to find him in all the woods, fell down on the ground,
fatigued. And revolving in his mind the words of the Rishi, he was
greatly
confounded and seemed to be deprived of his senses. Regaining
consciousness, he came home and asked his father to relate the history
in
question. Thus asked, his father related all about the story.'"
So ends the twelfth section in the Pauloma Parva of the Adi Parva.
SECTION XIII
(Astika Parva)
"Saunaka said, 'For what reason did that tiger among kings, the royal
Janamejaya, determine to take the lives of the snakes by means of a
sacrifice? O Sauti, tell us in full the true story. Tell us also why
Astika, that best of regenerate ones, that foremost of ascetics,
rescued
the snakes from the blazing fire. Whose son was that monarch who
celebrated the snake-sacrifice? And whose son also was that best of
regenerate ones?'
"Sauti said, 'O best of speakers, this story of Astika is long. I will
duly relate it in full, O listen!'
"Saunaka said, 'I am desirous of hearing at length the charming story
of
that Rishi, that illustrious Brahmana named Astika.'
"Sauti said, 'This history (first) recited by Krishna-Dwaipayana, is
called a Purana by the Brahmanas. It was formerly narrated by my wise
father, Lomaharshana, the disciple of Vyasa, before the dwellers of the
Naimisha forest, at their request. I was present at the recital, and, O
Saunaka, since thou askest me, I shall narrate the history of Astika
exactly as I heard it. O listen, as I recite in full that sin-
destroying
story.
"The father of Astika was powerful like Prajapati. He was a Brahma-
charin,
always engaged in austere devotions. He ate sparingly, was a great
ascetic,
and had his lust under complete control. And he was known by the name
of
Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid
vows, highly blessed and endued with great ascetic power, once
undertook a
journey over the world. He visited diverse places, bathed in diverse
sacred waters, and rested where night overtook him. Endued with great
energy, he practised religious austerities, hard to be practised by men
of
unrestrained souls. The sage lived upon air only, and renounced sleep
for
ever. Thus going about like a blazing fire, one day he happened to see
his
ancestors, hanging heads down in a great hole, their feet pointing
upwards.
On seeing them, Jaratkaru addressed them, saying:
'Who are you thus hanging heads down in this hole by a rope of virana
fibres that is again secretly eaten into on all sides by a rat living
here?'
"The ancestors said, 'We are Rishis of rigid vows, called Yayavaras. We
are sinking low into the earth for want of offspring. We have a son
named
Jaratkaru. Woe to us! That wretch hath entered upon a life of
austerities
only! The fool doth not think of raising offspring by marriage! It is
for
that reason, viz., the fear of extinction of our race, that we are
suspended in this hole. Possessed of means, we fare like unfortunates
that
have none! O excellent one, who art thou that thus sorrowest as a
friend
on our account? We desire to learn, O Brahmana, who thou art that
standest
by us, and why, O best of men, thou sorrowest for us that are so
unfortunate.'
"Jaratkaru said, 'Ye are even my sires and grandsires; I am that
Jaratkaru!
O, tell me, how I may serve you.'
"The fathers then answered, 'Try thy best, O child, to beget a son to
extend our line. Thou wilt then, O excellent one, have done a
meritorious
art for both thyself and us. Not by the fruits of virtue, not by
ascetic
penances well hoarded up, acquireth the merit which one doth by
becoming a
father. Therefore, O child, by our command, set thy heart upon marriage
and offspring. Even this is our highest good.'
"Jaratkaru replied, 'I shall not marry for my sake, nor shall I earn
wealth for enjoyment, but I shall do so for your welfare only.
According
to this understanding, I shall, agreeably to the Sastric ordinance,
take a
wife for attaining the end. I shall not act otherwise. If a bride may
be
had of the same name with me, whose friends would, besides, willingly
give
her to me as a gift in charity, I shall wed her duly. But who will give
his daughter to a poor man like me for wife. I shall, however, accept
any
daughter given to me as alms. I shall endeavour, ye sires, even thus to
wed a girl! Having given my word, I will not act otherwise. Upon her I
will raise offspring for your redemption, so that, ye fathers, ye may
attain to eternal regions (of bliss) and may rejoice as ye like.'"
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
"Sauti said, 'That Brahmana of rigid vows then wandered over the earth
for
a wife but a wife found he not. One day he went into the forest, and
recollecting the words of his ancestors, he thrice prayed in a faint
voice
for a bride. Thereupon Vasuki rose and offered his sister for the
Rishi's
acceptance. But the Brahmana hesitated to accept her, thinking her not
to
be of the same name with himself. The high-souled Jaratkaru thought
within
himself, 'I will take none for wife who is not of the same name with
myself.' Then that Rishi of great wisdom and austere penances asked
him,
saying, 'Tell me truly what is the name of this thy sister, O snake.'
"Vasuki replied, 'O Jaratkaru, this my younger sister is called
Jaratkaru.
Given away by me, accept this slender-waisted damsel for thy spouse. O
best of Brahmanas, for thee I reserved her. Therefore, take her.'
Saying
this, he offered his beautiful sister to Jaratkaru who then espoused
her
with ordained rites."
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XV
(Astika Parva continued)
"Sauti said, 'O foremost of persons acquainted with Brahma, the mother
of
the snakes had cursed them of old, saying, 'He that hath the Wind for
his
charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!'
It
was to neutralise that curse that the chief of the snakes married his
sister to that high-souled Rishi of excellent vows. The Rishi wedded
her
according to the rites ordained (in the scriptures), and from them was
born a high-souled son called Astika. An illustrious ascetic; versed in
the Vedas and their branches, he regarded all with an even eye, and
removed the fears of both his parents.
"Then, after a long space of time, a king descending from the Pandava
line
celebrated a great sacrifice known as the Snake-sacrifice, After that
sacrifice had commenced for the destruction of the snakes, Astika
delivered the Nagas, viz., his brothers and maternal uncles and other
snakes (from a fiery death). And he delivered his fathers also by
begetting offspring. And by his austerities, O Brahmana, and various
vows
and study of the Vedas, he freed himself from all his debts. By
sacrifices,
at which various kinds of offerings were made, he propitiated the gods.
By
practising the Brahmacharya mode of life he conciliated the Rishis; and
by
begetting offspring he gratified his ancestors.
"Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his
sires who being thus relieved from bondage ascended to heaven. Thus
having
acquired great religious merit, Jaratkaru, after a long course of
years,
went to heaven, leaving Astika behind. There is the story of Astika
that I
have related duly Now, tell me, O tiger of Bhrigu's race, what else I
shall narrate."
So ends the fifteenth section in the Astika Parva of the Adi Parva.
SECTION XVI
(Astika Parva continued)
"Saunaka said, 'O Sauti, relate once more in detail this history of the
learned and virtuous Astika. Our curiosity for hearing it is great. O
amiable one, thou speakest sweetly, with proper accent and emphasis;
and
we are well-pleased with thy speech. Thou speakest even as thy father.
Thy
sire was ever ready to please us. Tell us now the story as thy father
had
related it.'
"Sauti said, 'O thou that art blest with longevity, I shall narrate the
history of Astika as I heard it from my father. O Brahmana, in the
golden
age, Prajapati had two daughters. O sinless one, the sisters were
endowed
with wonderful beauty. Named Kadru and Vinata, they became the wives of
Kasyapa. Kasyapa derived great pleasure from his two wedded wives and
being gratified he, resembling Prajapati himself, offered to give each
of
them a boon. Hearing that their lord was willing to confer on them
their
choice blessings, those excellent ladies felt transports of joy. Kadru
wished to have for sons a thousand snakes all of equal splendour. And
Vinata wished to bring forth two sons surpassing the thousand
offsprings
of Kadru in strength, energy, size of body, and prowess. Unto Kadru her
lord gave that boon about a multitude of offspring. And unto Vinata
also,
Kasyapa said, 'Be it so!' Then Vinata, having obtained her prayer,
rejoiced greatly. Obtaining two sons of superior prowess, she regarded
her
boon fulfilled. Kadru also obtained her thousand sons of equal
splendour.
'Bear the embryos carefully,' said Kasyapa, and then he went into the
forest, leaving his two wives pleased with his blessings.'
"Sauti continued, 'O best of regenerate ones, after a long time, Kadru
brought forth a thousand eggs, and Vinata two. Their maid-servants
deposited the eggs separately in warm vessels. Five hundred years
passed
away, and the thousand eggs produced by Kadru burst and out came the
progeny. But the twins of Vinata did not appear. Vinata was jealous,
and
therefore she broke one of the eggs and found in it an embryo with the
upper part developed but the lower one undeveloped. At this, the child
in
the egg became angry and cursed his mother, saying. 'Since thou hast
prematurely broken this egg, thou shall serve as a slave. Shouldst thou
wait five hundred years and not destroy, or render the other egg half-
developed, by breaking it through impatience, then the illustrious
child
within it will deliver thee from slavery! And if thou wouldst have the
child strong, thou must take tender care of the egg for all this time!'
Thus cursing his mother, the child rose to the sky. O Brahmana, even he
is
the charioteer of Surya, always seen in the hour of morning!
"Then at the expiration of the five hundred years, bursting open the
other
egg, out came Garuda, the serpent-eater. O tiger of Bhrigu's race,
immediately on seeing the light, that son of Vinata left his mother.
And
the lord of birds, feeling hungry, took wing in quest of the food
assigned
to him by the Great Ordainer of all.".
So ends the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
"Sauti said, 'O ascetic, about this time the two sisters saw
approaching
near, that steed of complacent appearance named Uchchaihsravas who was
worshipped by the gods, that gem of steeds, who arose at the churning
of
the Ocean for nectar. Divine, graceful, perpetually young, creation's
master-piece, and of irresistible vigour, it was blest with every
auspicious mark.'
"Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under
what circumstances and when as you say, did that best of steeds so
powerful and resplendent spring?'
"Sauti said, 'There is a mountain named Meru, of blazing appearance,
and
looking like a heap of effulgence. The rays of the Sun falling on its
peaks of golden lustre are dispersed by them. Decked with gold and
exceedingly beautiful, that mountain is the haunt of the gods and the
Gandharvas. It is immeasurable and unapproachable by men of manifold
sins.
Dreadful beasts of prey wander over its breasts, and it is illuminated
by
many divine life-giving herbs. It stands kissing the heavens by its
height
and is the first of mountains. Ordinary people cannot even think of
ascending it. It is graced with trees and streams, and resounds with
the
charming melody of winged choirs. Once the celestials sat on its
begemmed
peak--in conclave. They who had practised penances and observed
excellent
vows for amrita now seemed to be eager seekers after amrita (celestial
ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said
to
Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By
doing
so, amrita will be obtained as also all drugs and gems. O ye gods,
churn
the Ocean, ye will discover amrita.'"
So ends the seventeenth section in the Astika Parva of the Adi Parva.
SECTION XVIII
(Astika Parva continued]
"Sauti said, 'There is a mountain called Mandara adorned with cloud-
like
peaks. It is the best of mountains, and is covered all over with
intertwining herbs. There countless birds pour forth their melodies,
and
beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit
the place. Upwards it rises eleven thousand yojanas, and descends
downwards as much. The gods wanted to tear it up and use it as a
churning
rod but failing to do so came to Vishnu and Brahman who were sitting
together, and said unto them, 'Devise some efficient scheme, consider,
ye
gods, how Mandara may be dislodged for our good.'
"Sauti continued, 'O son of Bhrigu! Vishnu with Brahman assented to it.
And the lotus-eyed one (Vishnu) laid the hard task on the mighty
Ananta,
the prince of snakes. The powerful Ananta, directed thereto both by
Brahman and Narayana, O Brahmana, tore up the mountain with the woods
thereon and with the denizens of those woods. And the gods came to the
shore of the Ocean with Ananta and addressed the Ocean, saying, 'O
Ocean;
we have come to churn thy waters for obtaining nectar.' And the Ocean
replied, 'Be it so, as I shall not go without a share of it. I am able
to
bear the prodigious agitation of my waters set up by the mountain.' The
gods then went to the king of tortoises and said to him, 'O Tortoise-
king,
thou wilt have to hold the mountain on thy back!' The Tortoise-king
agreed,
and Indra contrived to place the mountain on the former's back.
"And the gods and the Asuras made of Mandara a churning staff and
Vasuki
the cord, and set about churning the deep for amrita. The Asuras held
Vasuki by the hood and the gods held him by the tail. And Ananta, who
was
on the side of the gods, at intervals raised the snake's hood and
suddenly
lowered it. And in consequence of the stretch Vasuki received at the
hands
of the gods and the Asuras, black vapours with flames issued from his
mouth. These, turned into clouds charged with lightning, poured showers
that refreshed the tired gods. And flowers that also fell on all sides
of
the celestials from the trees on the whirling Mandara, refreshed them.
"Then, O Brahmana, out of the deep came a tremendous roar like unto the
roar of the clouds at the Universal Dissolution. Diverse aquatic
animals
being crushed by the great mountain gave up the ghost in the salt
waters.
And many denizens of the lower regions and the world of Varuna were
killed.
Large trees with birds on the whirling Mandara were torn up by the
roots
and fell into the water. The mutual friction of those trees also
produced
fires that blazed up frequently. The mountain thus looked like a mass
of
dark clouds charged with lightning. O Brahmana, the fire spread, and
consumed the lions, elephants and other creatures that were on the
mountain. Then Indra extinguished that fire by pouring down heavy
showers.
"After the churning, O Brahmana, had gone on for some time, gummy
exudations of various trees and herbs vested with the properties of
amrita
mingled with the waters of the Ocean. And the celestials attained to
immortality by drinking of the water mixed with those gums and with the
liquid extract of gold. By degrees, the milky water of the agitated
deep
turned into clarified butter by virtue of those gums and juices. But
nectar did not appear even then. The gods came before the boon-granting
Brahman seated on his seat and said, 'Sire, we are spent up, we have no
strength left to churn further. Nectar hath not yet arisen so that now
we
have no resource save Narayana.'
"On hearing them, Brahman said to Narayana, 'O Lord, condescend to
grant
the gods strength to churn the deep afresh.'
"Then Narayana agreeing to grant their various prayers, said, 'Ye wise
ones, I grant you sufficient strength. Go, put the mountain in position
again and churn the water.'
"Re-established thus in strength, the gods recommenced churning. After
a
while, the mild Moon of a thousand rays emerged from the Ocean.
Thereafter
sprung forth Lakshmi dressed in white, then Soma, then the White Steed,
and then the celestial gem Kaustubha which graces the breast of
Narayana.
Then Lakshmi, Soma and the Steed, fleet as the mind, all came before
the
gods on high. Then arose the divine Dhanwantari himself with the white
vessel of nectar in his hand. And seeing him, the Asuras set up a loud
cry,
saying, 'It be ours.'
"And at length rose the great elephant, Airavata, of huge body and with
two pair of white tusks. And him took Indra the wielder of the
thunderbolt.
But with the churning still going on, the poison Kalakuta appeared at
last.
Engulfing the Earth it suddenly blazed up like a fire attended with
fumes.
And by the scent of the fearful Kalakuta, the three worlds were
stupefied.
And then Siva, being solicited by Brahman, swallowed that poison for
the
safety of the creation. The divine Maheswara held it in his throat, and
it
is said that from that time he is called Nilakantha (blue-throated).
Seeing all these wondrous things, the Asuras were filled with despair,
and
got themselves prepared for entering into hostilities with the gods for
the possession of Lakshmi and Amrita. Thereupon Narayana called his
bewitching Maya (illusive power) to his aid, and assuming the form of
an
enticing female, coquetted with the Danavas. The Danavas and the
Daityas
charmed with her exquisite beauty and grace lost their reason and
unanimously placed the Amrita in the hands of that fair damsel.'"
So ends the eighteenth section in the Astika Parva of the Adi Parva.
SECTION XIX
(Astika Parva continued)
"Sauti said, 'Then the Daityas and the Danavas equipped with first-
class
armours and various weapons attacked the gods. In the meantime the
valiant
Lord Vishnu in the form of an enchantress accompanied by Nara deceived
the
mighty Danavas and took away the Amrita from their hands.
"And all the gods at that time of great fright drank the Amrita with
delight, receiving it from Vishnu. And while the gods were partaking of
it,
after which they had so much hankered, a Danava named Rahu was also
drinking it among them in the guise of a god. And when the Amrita had
reached Rahu's throat only, Surya and Soma (recognised him and)
intimated
the fact to the gods. And Narayana instantly cut off with his discus
the
well-adorned head of the Danava who was drinking the Amrita without
permission. And the huge head of the Danava, cut off by the discus and
resembling a mountain peak, then rose up to the sky and began to utter
dreadful cries. And the Danava's headless trunk, falling upon the
ground
and rolling thereon, made the Earth tremble with her mountains, forests
and islands. And from that time there is a long-standing quarrel
between
Rahu's head and Surya and Soma. And to this day it swalloweth Surya and
Soma (during solar and lunar eclipses).
"Then Narayana quitting his enchanting female form and hurling many
terrible weapons at the Danavas, made them tremble. And thus on the
shores
of the salt-water sea, commenced the dreadful battle of the gods and
the
Asuras. And sharp-pointed javelins and lances and various weapons by
thousands began to be discharged on all sides. And mangled with the
discus
and wounded with swords, darts and maces, the Asuras in large numbers
vomited blood and lay prostrate on the earth. Cut off from the trunks
with
sharp double-edged swords, heads adorned with bright gold, fell
continually on the field of battle. Their bodies drenched in gore, the
great Asuras lay dead everywhere. It seemed as if red-dyed mountain
peaks
lay scattered all around. And when the Sun rose in his splendour,
thousands of warriors struck one another with weapons. And cries of
distress were heard everywhere. The warriors fighting at a distance
from
one another brought one another down by sharp iron missiles, and those
fighting at close quarters slew one another with blows of their fists.
And
the air was filled with shrieks of distress. Everywhere were heard the
alarming sounds,--'cut', 'pierce', 'at them', 'hurl down', 'advance'.
"And when the battle was raging fiercely, Nara and Narayana entered the
field. And Narayana seeing the celestial bow in the hand of Nara,
called
to mind his own weapon, the Danava-destroying discus. And lo! the
discus,
Sudarsana, destroyer of enemies, like to Agni in effulgence and
dreadful
in battle, came from the sky as soon as thought of. And when it came,
Narayana of fierce energy, possessing arms like the trunk of an
elephant,
hurled with great force that weapon of extraordinary lustre, effulgent
as
blazing fire, dreadful and capable of destroying hostile towns. And
that
discus blazing like the fire that consumeth all things at the end of
Yuga,
hurled with force from the hands of Narayana, and falling constantly
everywhere, destroyed the Daityas and the Danavas by thousands.
Sometimes
it blazed like fire and consumed them all; sometimes it struck them
down
as it coursed through the sky; and sometimes, falling on the earth, it
drank their life-blood like a goblin.
"On the other hand, the Danavas, white as the clouds from which the
rain
hath dropped, possessing great strength and bold hearts, ascended the
sky,
and by hurling down thousands of mountains, continually harassed the
gods.
And those dreadful mountains, like masses of clouds, with their trees
and
flat tops, falling from the sky, collided with one another and produced
a
tremendous roar. And when thousands of warriors shouted without
intermission in the field of battle and mountains with the woods
thereon
began to fall around, the earth with her forests trembled. Then the
divine
Nara appeared at the scene of the dreadful conflict between the Asuras
and
the Ganas (the followers of Rudra), and reducing to dust those rocks by
means of his gold-headed arrows, he covered the heavens with dust. Thus
discomfited by the gods, and seeing the furious discus scouring the
fields
of heaven like a blazing flame, the mighty Danavas entered the bowels
of
the earth, while others plunged into the sea of salt-waters.
"And having gained the victory, the gods offered due respect to Mandara
and placed him again on his own base. And the nectar-bearing gods made
the
heavens resound with their shouts, and went to their own abodes. And
the
gods, on returning to the heavens, rejoiced greatly, and Indra and the
other deities made over to Narayana the vessel of Amrita for careful
keeping.'"
And so ends the nineteenth section in the Astika Parva of the Adi
Parva.
SECTION XX
(Astika Parva continued)
"Sauti said, 'Thus have I recited to you the whole story of how Amrita
was
churned out of the Ocean, and the occasion on which the horse
Uchchaihsravas of great beauty and incomparable prowess was obtained.
It
was this horse about which Kadru asked Vinata, saying, 'Tell me,
amiable
sister, without taking much time, of what colour Uchchaishravas is.'
And
Vinata answered, 'That prince of steeds is certainly white. What dost
thou
think, sister? Say thou what is its colour. Let us lay a wager upon
it.'
Kadru replied, then, 'O thou of sweet smiles. I think that horse is
black
in its tail. Beauteous one, bet with me that she who loseth will become
the other's slave.'
'Sauti continued, 'Thus wagering with each other about menial service
as a
slave, the sisters went home, and resolved to satisfy themselves by
examining the horse next day. And Kadru, bent upon practising a
deception,
ordered her thousand sons to transform themselves into black hair and
speedily cover the horse's tail in order that she might not become a
slave.
But her sons, the snakes, refusing to do her bidding, she cursed them,
saying, 'During the snake-sacrifice of the wise king Janamejaya of the
Pandava race, Agni shall consume you all.' And the Grandsire (Brahman)
himself heard this exceedingly cruel curse pronounced by Kadru,
impelled
by the fates. And seeing that the snakes had multiplied exceedingly,
the
Grandsire, moved by kind consideration for his creatures, sanctioned
with
all the gods this curse of Kadru. Indeed, as the snakes were of
virulent
poison, great prowess and excess of strength, and ever bent on biting
other creatures, their mother's conduct towards them--those persecutors
of
all creatures,--was very proper for the good of all creatures. Fate
always
inflicts punishment of death on those who seek the death of other
creatures. The gods, having exchanged such sentiments with one another,
supported Kadru's action (and went away). And Brahman, calling Kasyapa
to
him, spake unto him these words, 'O thou pure one who overcomest all
enemies, these snakes begotten by you, who are of virulent poison and
huge
bodies, and ever intent on biting other creatures, have been cursed by
their mother. O son, do not grieve for it in the least. The destruction
of
the snakes in the sacrifice hath, indeed, been ordained long ago.'
Saying
this, the divine Creator of the Universe comforted Kasyapa and imparted
to
that illustrious one the knowledge of neutralising poison."
And so ends the twentieth section in the Astika Parva of the Adi Parva.
SECTION XXI
(Astika Parva continued)
"Sauti said, 'Then when the night had passed away and the sun had risen
in
the morning, O thou whose wealth is asceticism, the two sisters Kadru
and
Vinata, having laid a wager about slavery, went with haste and
impatience
to view the steed Uchchaishravas from a near point. On their way they
saw
the Ocean, that receptacle of waters, vast and deep, rolling and
tremendously roaring, full of fishes large enough to swallow the whale,
and abounding with huge makaras and creatures of various forms by
thousands, and rendered inaccessible by the presence of other terrible,
monster-shaped, dark, and fierce aquatic animals, abounding with
tortoises
and crocodiles, the mine of all kinds of gems, the home of Varuna (the
water-God), the excellent and beautiful residence of the Nagas, the
lord
of all rivers, the abode of the subterranean fire, the friend (or
asylum)
of the Asuras, the terror of all creatures, the grand reservoir of
water,
and ever immutable. It is holy, beneficial to the gods, and is the
great
source of nectar; without limits, inconceivable, sacred, and highly
wonderful. It is dark, terrible with the sound of aquatic creatures,
tremendously roaring, and full of deep whirl-pools. It is an object of
terror to all creatures. Moved by the winds blowing from its shores and
heaving high, agitated and disturbed, it seems to dance everywhere with
uplifted hands represented by its surges. Full of swelling billows
caused
by the waxing and waning of the moon the parent of Vasudeva's great
conch
called Panchajanya, the great mine of gems, its waters were formerly
disturbed in consequence of the agitation caused within them by the
Lord
Govinda of immeasurable prowess when he had assumed the form of a wild
boar for raising the (submerged) Earth. Its bottom, lower than the
nether
regions, the vow observing regenerate Rishi Atri could not fathom after
(toiling for) a hundred years. It becomes the bed of the lotus-naveled
Vishnu when at the termination of every Yuga that deity of immeasurable
power enjoys yoga-nidra, the deep sleep under the spell of spiritual
meditation. It is the refuge of Mainaka fearful of falling thunder, and
the retreat of the Asuras overcome in fierce encounters. It offers
water
as sacrificial butter to the blazing fire issuing from the mouth of
Varava
(the Ocean-mare). It is fathomless and without limits, vast and
immeasurable, and the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands with proud
gait, like amorous competitors, each eager for meeting it, forestalling
the others. And they saw that it was always full, and always dancing in
its waves. And they saw that it was deep and abounding with fierce
whales
and makaras. And it resounded constantly with the terrible sounds of
aquatic creatures. And they saw that it was vast, and wide as the
expanse
of space, unfathomable, and limitless, and the grand reservoir of
water.'"
And so ends the twenty-first section in the Astika Parva of the Adi
Parva.
SECTION XXII
(Astika Parva continued)
"Sauti said, 'The Nagas after consultation arrived at the conclusion
that
they should do their mother's bidding, for if she failed in obtaining
her
desire she might withdraw her affection and burn them all. If, on the
other hand, she were graciously inclined, she might free them from her
curse. They said, 'We will certainly render the horse's tail black.'
And
it is said that they then went and became hairs in the horse's tail.
"Now the two co-wives had laid the wager. And having laid the wager, O
best of Brahmanas, the two sisters Kadru and Vinata, the daughters of
Daksha, proceeded in great delight along the sky to see the other side
of
the Ocean. And on their way they saw the Ocean, that receptacle of
waters,
incapable of being easily disturbed, mightily agitated all of a sudden
by
the wind, and roaring tremendously; abounding with fishes capable of
swallowing the whale and full of makaras; containing also creatures of
diverse forms counted by thousands; frightful from the presence of
horrible monsters, inaccessible, deep, and terrible, the mine of all
kinds
of gems, the home of Varuna (the water-god), the wonderful habitations
of
the Nagas, the lord of rivers, the abode of the subterranean fire; the
residence of the Asuras and of many dreadful creatures; the reservoir
of
water, not subject to decay, aromatic, and wonderful, the great source
of
the amrita of the celestials; immeasurable and inconceivable,
containing
waters that are holy, filled to the brim by many thousands of great
rivers,
dancing as it were in waves. Such was the Ocean, full of rolling waves,
vast as the expanse of the sky, deep, of body lighted with the flames
of
subterranean fire, and roaring, which the sisters quickly passed
over.'"
And so ends the twenty-second section in the Astika Parva of the Adi
Parva.
SECTION XXIII
(Astika Parva continued)
"Sauti said, 'Having crossed the Ocean, Kadru of swift speed,
accompanied
by Vinata, soon alighted near the horse. They then both beheld that
foremost of steeds of great speed, with body white as the rays of the
moon
but having black hairs (in the tail). And observing many black hairs in
the tail, Kadru put Vinata, who was deeply dejected, into slavery. And
thus Vinata having lost the wager, entered into a state of slavery and
became exceedingly sorry.
"In the meantime, when his time came, burst forth from the egg without
(the help of his) mother, Garuda of great splendour, enkindling all the
points of the universe, that mighty being endued with strength, that
bird
capable of assuming at will any form, of going at will everywhere, and
of
calling to his aid at will any measure of energy. Effulgent like a heap
of
fire, he shone terribly. Of lustre equal to that of the fire at the end
of
the Yuga, his eyes were bright like the lightning-flash. And soon after
birth, that bird grew in size and increasing his body ascended the
skies.
Fierce and vehemently roaring, he looked as terrible as second Ocean-
fire.
And all the deities seeing him, sought the protection of Vibhavasu
(Agni).
And they bowed down to that deity of manifold forms seated on his seat
and
spake unto him these words, 'O Agni, extend not thy body! Wilt thou
consume us? Lo, this huge heap of thy flames is spreading wide!' And
Agni
replied, 'O, ye persecutors of the Asuras, it is not as ye imagine.
This
is Garuda of great strength and equal to me in splendour, endued with
great energy, and born to promote the joy of Vinata. Even the sight of
this heap of effulgence hath caused this delusion in you. He is the
mighty
son of Kasyapa, the destroyer of the Nagas, engaged in the well-being
of
the gods, and the foe of the Daityas and the Rakshasas. Be not afraid
of
it in the least. Come with me and see.' Thus addressed, the gods from a
distance.
"The gods said, 'Thou art a Rishi (i.e., one cognisant of all mantras),
share of the largest portion in sacrifices, ever resplendent, the
controller along with the Rishi wended their way towards Garuda and
adored
him of birds, the presiding spirit of the animate and the inanimate
universe. Thou art the destroyer of all, the creator of all; thou art
the
very Hiranyagarbha; thou art the progenitor of creation in the form of
Daksha and the other Prajapatis; thou art Indra (the king of the gods),
thou art Hayagriva the steed necked incarnation of Vishnu; thou art the
arrow (Vishnu himself, as he became such in the hands of Mahadeva at
the
burning of Tripura); thou art the lord of the universe; thou art the
mouth
of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana
(i.e.,
wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every
object in the universe). Thou art knowledge, thou art the illusion to
which we are all subject; thou art the all-pervading spirit; thou art
the
lord of the gods; thou art the great Truth; thou art fearless; thou art
ever unchanged; thou art Brahma without attributes; thou art the energy
of
the Sun; thou art the intellectual functions; thou art our great
protector;
thou art the ocean of holiness; thou art purity; thou art bereft of the
attributes of darkness; thou art the possessor of the six high
attributes;
thou art he who cannot be withstood in contest. From thee have emanated
all things; thou art of excellent deeds; thou art all that hath not
been
and all that hath been. Thou art pure knowledge; thou displayest to us,
as
Surya does by his rays, this animate and inanimate universe; thou
darkenest the splendour of Surya at every moment, and thou art the
destroyer of all; thou art all that is perishable and all that is
imperishable. O thou resplendent as Agni, thou burnest all even as
Surya
in his anger burneth all creatures. O terrible one, thou resistest even
as
the fire that destroys everything at the time of the Universal
Dissolution.
O mighty Garuda who movest in the skies, we seek thy protection. O lord
of
birds thy energy is extraordinary, thy splendour is that of fire, thy
brightness is like that of the lightning that no darkness can approach.
Thou reachest the very clouds, and art both the cause and the effect;
the
dispenser of boons and invincible in prowess. O Lord, this whole
universe
is rendered hot by thy splendour, bright as the lustre of heated gold.
Protect these high-souled gods, who overcome by thee and terrified
withal,
are flying along the heavens in different directions on their celestial
cars. O thou best of birds, thou Lord of all, thou art the son of the
merciful and high-souled Rishi Kasyapa; therefore, be not wroth but
have
mercy on the universe. Thou art Supreme. O pacify thy anger and
preserve
us. At thy voice, loud as the roar of the thunder, the ten points, the
skies, the heavens, the Earth and our hearts, O bird, thou art
continuously shaking. O, diminish this thy body resembling Agni. At the
sight of the splendour resembling that of Yama when in wrath, our
hearts
lose all equanimity and quake. O thou lord of birds, be propitious to
us
who solicit thy mercy! O illustrious one, bestow on us good fortune and
joy.'
'And that bird of fair feathers, thus adored by the deities and diverse
sections of Rishis, reduced his own energy and splendour.'"
And thus ends the twenty-third section in the Astika Parva of the Adi
Parva.
SECTION XXIV
(Astika Parva continued)
"Sauti said, 'Then hearing of and beholding his own body, that bird of
beautiful feathers diminished its size.'
"And Garuda said, 'Let no creature be afraid; as ye are in a fright at
the
sight of my terrible form, I shall diminish my energy.'
"Sauti continued, 'Then that bird capable of going everywhere at will,
that ranger of the skies capable of calling to his aid any measure of
energy, bearing Aruna on his back, wended from his father's home and
arrived at his mother's side on the other shore of the great ocean. And
he
placed Aruna of great splendour in the eastern regions, just at a time
when Surya had resolved to burn the worlds with his fierce rays.'
"Saunaka said, 'When did the revered Surya resolve at the time to burn
the
worlds? What wrong was done to him by the gods that provoked his ire?'
"Sauti said, 'O sinless one, when Rahu was drinking nectar among the
gods
at the time of the churning of the ocean he was pointed out to the gods
by
Surya and Soma, and from that time he conceived an enmity towards those
deities. And upon this Rahu sought to devour his afflictor (Surya),
became
wroth, and thought, 'Oh, this enmity of Rahu towards me hath sprung
from
my desire of benefiting the gods. And this dire consequence I alone
have
to sustain. Indeed, at this pass help I obtain not. And before the very
eyes of the denizens of heaven I am going to be devoured and they brook
it
quietly. Therefore, for the destruction of the worlds must I strive.'
And
with this resolution he went to the mountains of the west.
"And from that place he began to radiate his heat around for the
destruction of the world. And then the great Rishis, approaching the
gods,
spake unto them, 'Lo, in the middle of the night springeth a great heat
striking terror into every heart, and destructive of the three worlds.'
Then the gods, accompanied by the Rishis, wended to the Grandsire, and
said unto him, 'O what is this great heat today that causeth such
panic?
Surya hath not yet risen, still the destruction (of the world) is
obvious.
O Lord, what will happen when he doth rise?' The Grandsire replied,
'Indeed, Surya is prepared to rise today for the destruction of the
world.
As soon as he will appear he will burn everything into a heap of ashes.
By
me, however, hath the remedy been provided beforehand. The intelligent
son
of Kasyapa is known to all by the name of Aruna. He is huge of body and
of
great splendour; he shall stay in front of Surya, doing the duty of his
charioteer and taking away all the energy of the former. And this will
ensure the welfare of the worlds, of the Rishis, and of the dwellers in
heaven.'
"Sauti continued, 'Aruna, at the behest of the Grandsire, did all that
he
was ordered to do. And Surya rose veiled by Aruna's person. I have told
thee now why Surya was in wrath, and how Aruna, the brother of Garuda,
was
appointed as his charioteer. Hear next of that other question asked by
thee a little while ago.'"
And so ends the twenty-fourth section in the Astika Parva of the Adi
Parva.
SECTION XXV
(Astika Parva continued)
"Sauti said, 'Then that bird of great strength and energy and capable
of
going at will to every place repaired to his mother's side on the other
shore of the great ocean. Thither lived Vinata in affliction, defeated
in
wager and put into a state of slavery. Once Kadru calling Vinata who
had
prostrated herself before the former, addressed her these words in the
presence of her son, 'O gentle Vinata, there is in the midst of the
ocean,
in a remote quarter, a delightful and fair region inhabited by the
Nagas.
Bear me thither!' At this that mother of the bird of fair feathers bore
(on her shoulders) the mother of the snakes. And Garuda also, directed
by
his mother's words, carried (on his back) the snakes. And that ranger
of
the skies born of Vinata began to ascend towards the Sun. And thereupon
the snakes, scorched by the rays of the Sun, swooned away. And Kadru
seeing her sons in that state prayed to Indra, saying, 'I bow to thee,
thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow
to
thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of
Sachi!
By thy showers, be thou the protector of the snakes scorched by the
Sun. O
thou best of the deities, thou art our great protector. O Purandara,
thou
art able to grant rain in torrents. Thou art Vayu (the air), the
clouds,
fire, and the lightning of the skies. Thou art the propeller of the
clouds,
and hast been called the great cloud (i.e., that which will darken the
universe at the end of Yuga). Thou art the fierce and incomparable
thunder,
and the roaring clouds. Thou art the Creator of the worlds and their
Destroyer. Thou art unconquered. Thou art the light of all creatures,
Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of
all
the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god,
and
the final resource. Thou art, O deity, all amrita, and the most adored
Soma. Thou art the moment, the lunar day, the bala (minute), thou art
the
kshana (4 minutes). Thou art the lighted fortnight, and also the dark
fortnight. Thou art kala, thou kashtha, and thou Truti. Thou art the
year,
the seasons, the months, the nights, and the days. Thou art the fair
Earth
with her mountains and forests. Thou art also the firmament,
resplendent
with the Sun. Thou art the great Ocean with heaving billows and
abounding
with whales, swallowers of whales, and makaras, and various fishes.
Thou
art of great renown, always adored by the wise and by the great Rishis
with minds rapt in contemplation. Thou drinkest, for the good of all
creatures, the Soma juice in sacrifices and the clarified butter
offered
with sacred invocation. Thou art always worshipped at sacrifices by
Brahmanas moved by desire of fruit. O thou of incomparable mass of
strength, thou art sung in the Vedas and Vedangas. It is for that
reason
that learned Brahmanas bent upon performing sacrifices, study the Vedas
with every care.'"
And so ends the twenty-fifth section in the Astika Parva of the Adi
Parva.
SECTION XXVI
(Astika Parva continued)
"Sauti said, 'And then Indra, the king of gods, having the best of
horses
for his bearer, thus adored by Kadru, covered the entire firmament with
masses of blue clouds. And he commanded the clouds, saying, Pour ye,
your
vivifying and blessed drops!' And those clouds, luminous with
lightning,
and incessantly roaring against each other in the welkin, poured
abundant
water. And the sky, in consequence of those wonderful and terribly-
roaring
clouds that were incessantly begetting vast quantities of water, looked
as
if the end of Yuga had come. And in consequence of the myriads of waves
caused in the falling torrents, the deep roar of the clouds, the
flashes
of lightning, the violence of the wind, and the general agitation, the
sky
looked as if dancing in madness. The sky became overcast, and the rays
of
the Sun and the Moon totally disappeared in consequence of that
incessant
downpour.
"And upon Indra's causing that downpour, the Nagas became exceedingly
delighted. And the Earth was filled with water all around. And the
cool,
clear water reached even the nether regions. And there were countless
waves of water all over the Earth. And the snakes with their mother
reached (in safety) the island called Ramaniyaka."
And so ends the twenty-sixth section in the Astika Parva of the Adi
Parva.
SECTION XXVII
(Astika Parva continued)
"Sauti said, 'And then the Nagas drenched by that shower, became
exceedingly glad. And borne by that bird of fair feathers, they soon
arrived at the island. That island had been fixed by the Creator of the
Universe as the abode of the makaras. There they saw the terrible
Lavana
Samudra (ocean of salt). On arriving there with Garuda, they saw there
a
beautiful forest washed by the waters of the sea and resounding with
the
music of winged choirs. And there were clusters of trees all around
laden
with various fruits and flowers. And there were also fair mansions all
around; and many tanks full of lotuses. And it was also adorned with
many
lakes of pure water. And if was refreshed with pure incense-breathing
breezes. And it was adorned with many a tree that grew only on the
hills
of Malaya, and seemed by their tallness to reach the very heavens. And
there were also various other trees whose flowers were scattered all
around by the breeze. And that forest was charming and dear to the
Gandharvas and always gave them pleasure. And it was full of bees
maddened
with the honey they sucked. And the sight of all this was exceedingly
delightful. And in consequence of many things there, capable of
charming
everybody, that forest was fair, delightful, and holy. And, echoing
with
the notes of various birds, it delighted greatly the sons of Kadru.
"And the snakes, after arriving at that forest, began to enjoy
themselves.
And they commanded the lord of birds, viz., Garuda, of great energy,
saying, 'Convey us to some other fair island with pure water. Thou
ranger
of the skies, thou must have seen many fair regions while coursing
(through the air).' Garuda, after reflecting for a few moments, asked
his
mother Vinata, saying, 'Why, mother, have I to do the bidding of the
snakes?' Vinata thus questioned by him spake unto that ranger of the
skies,
her son, invested with every virtue, of great energy, and great
strength,
as follows: "Vinata said, 'O thou best of birds, I have become, from
misfortune, the slave of my co-wife. The snakes, by an act of
deception,
caused me to lose my bet and have made me so.' When his mother had told
him the reason, that ranger of the skies, dejected with grief,
addressed
the snakes, saying, 'Tell me, ye snakes, by bringing what thing,
gaining a
knowledge of what thing, or doing what act of prowess, we may be freed
from this state of bondage to you.'" Sauti continued, 'The snakes,
hearing
him, said, 'Bring thou amrita by force. Then O bird, shall you be freed
from bondage.'" And so ends the twenty-seventh section in the Astika
Parva
of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
"Sauti said, 'Garuda, thus addressed by the snakes, then said unto his
mother, 'I shall go to bring amrita, I desire to eat something in the
way.
Direct me to it.' Vinata replied, 'In a remote region in the midst of
the
ocean, the Nishadas have their fair home. Having eaten the thousands of
Nishadas that live there, bring thou amrita. But let not thy heart be
ever
set on taking the life of a Brahmana. Of all creatures a Brahmana must
not
be slain. He is, indeed, like fire. A Brahmana, when angry, becomes
like
fire or the Sun, like poison or an edged weapon. A Brahmana, it has
been
said, is the master of all creatures. For these and other reasons, a
Brahmana is the adored of the virtuous. O child, he is never to be
slain
by thee even in anger. Hostility with Brahmanas, therefore, would not
be
proper under any circumstances. O sinless one, neither Agni nor Surya
truly can consume so much as does a Brahmana of rigid vows, when angry.
By
these various indications must thou know a good Brahmana. Indeed, a
brahmana is the first-born of all creatures, the foremost of the four
orders, the father and the master of all.' Garuda then asked, 'O
mother,
of what form is a Brahmana, of what behaviour, and of what prowess?
Doth
he shine like fire, or is he of tranquil mien? And, O mother, it
behoveth
thee to tell my inquiring self, those auspicious signs by which I may
recognise a Brahmana.' Vinata replied, saying, 'O child, him shouldst
thou know as the best amongst Brahmanas who having entered thy throat
would torture thee as a fish-hook or burn thee as blazing charcoal. A
Brahmana must never be slain by thee even in anger.' And Vinata out of
affection for her son, again told him these words, 'Him shouldst thou
know
as a good Brahmana who would not be digested in thy stomach.' Although
she
knew the incomparable strength of her son, yet she blessed him
heartily,
for, deceived by the snakes, she was very much afflicted by woe. And
she
said. 'Let Marut (the god of the winds) protect thy wings, and Surya
and
Soma thy vertebral regions; let Agni protect thy head, and the Vasus
thy
whole body. I also, O child (engaged in beneficial ceremonies), shall
sit
here for your welfare. Go then, O child, in safety to accomplish thy
purpose.'
"Sauti continued, 'Then Garuda, having heard the words of his mother,
stretched his wings and ascended the skies. And endued with great
strength,
he soon fell upon the Nishadas, hungry and like another Yama. And bent
upon slaying the Nishadas, he raised a great quantity of dust that
overspread the firmament, and sucking up water from amid the ocean,
shook
the trees growing on the adjacent mountains. And then that lord of
birds
obstructed the principal thoroughfares of the town of the Nishadas by
his
mouth, increasing its orifice at will. And the Nishadas began to fly in
great haste in the direction of the open mouth of the great serpent-
eater.
And as birds in great affliction ascend by thousand into the skies when
the trees in a forest are shaken by the winds, so those Nishadas
blinded
by the dust raised by the storm entered the wide-extending cleft of
Garuda's mouth open to receive them. And then the hungry lord of all
rangers of the skies, that oppressor of enemies, endued with great
strength, and moving with greatest celerity to achieve his end, closed
his
mouth, killing innumerable Nishadas following the occupation of
fishermen.'"
So ends the twenty-eighth section in the Astika Parva of Adi Parva.
SECTION XXIX
(Astika Parva continued)
"Sauti continued, 'A certain Brahmana with his wife had entered the
throat
of that ranger of the skies. The former began to burn the bird's throat
like a piece of flaming charcoal. Him Garuda addressed, saying, 'O best
of
Brahmanas, come out soon from my mouth which I open for thee. A
Brahmana
must never be slain by me, although he may be always engaged in sinful
practices.' Unto Garuda who had thus addressed him that Brahmana said,
'O,
let this woman of the Nishada caste, who is my wife, also come out with
me.' And Garuda said, 'Taking the woman also of the Nishada caste with
thee, come out soon. Save thyself without delay since thou hast not yet
been digested by the heat of my stomach.'
"Sauti continued, 'And then that Brahmana, accompanied by his wife of
the
Nishada caste, came out, and praising Garuda wended whatever way he
liked.
And when that Brahmana had come out with his wife, that lord of birds,
fleet as the mind, stretching his wings ascended the skies. He then saw
his father, and, hailed by him, Garuda, of incomparable prowess made
proper answers. And the great Rishi (Kasyapa) then asked him, 'O child,
is
it well with thee? Dost thou get sufficient food every day? Is there
food
in plenty for thee in the world of men?'
"Garuda replied, 'My mother is ever well. And so is my brother, and so
am
I. But, father, I do not always obtain plenty of food, for which my
peace
is incomplete. I am sent by the snakes to fetch the excellent amrita.
Indeed, I shall fetch it today for emancipating my mother from her
bondage.
My mother command me, saying, 'Eat thou the Nishadas.' I have eaten
them
by thousands, but my hunger is not appeased. Therefore, O worshipful
one,
point out to me some other food, by eating which, O master, I may be
strong enough to bring away amrita by force. Thou shouldst indicate
some
food wherewith I may appease my hunger and thirst.'
"Kasyapa replied, 'This lake thou seest is sacred. It hath been heard,
of
even in the heavens. There is an elephant, with face downwards, who
continually draggeth a tortoise, his elder brother. I shall speak to
you
in detail of their hostility in former life. Just listen as I tell you
why
they are here.
"There was of old a great Rishi of the name of Vibhavasu. He was
exceedingly wrathful. He had a younger brother of the name of
Supritika.
The latter was averse to keeping his wealth jointly with his brother's.
And Supritika would always speak of partition. After some time his
brother
Vibhavasu told Supritika, 'It is from great foolishness that persons
blinded by love of wealth always desire to make a partition of their
patrimony. After effecting a partition they fight with each other,
deluded
by wealth. Then again, enemies in the guise of friends cause
estrangements
between ignorant and selfish men alter they become separated in wealth,
and pointing out faults confirm their quarrels, so that the latter soon
fall one by one. Absolute ruin very soon overtakes the separated. For
these reasons the wise never speak approvingly of partition amongst
brothers who, when divided, do not regard the most authoritative
Sastras
and live always in fear of each other. But as thou, Supritika, without
regarding my advice impelled by desire of separation, always wishest to
make an arrangement about your property, thou shall become an
elephant.'
Supritika, thus cursed, then spake unto Vibhavasu, 'Thou also shall
become
a tortoise moving in the midst of the waters.'
"And thus on account of wealth those two fools, Supritika and
Vibhavasu,
from each other's curse, have become an elephant and a tortoise
respectively. Owing to their wrath, they have both become inferior
animals.
And they are engaged in hostilities with each other, proud of their
excessive strength and the weight of their bodies. And in this lake
those
two beings of huge bodies are engaged in acts according to their former
hostility. Look here, one amongst them, the handsome elephant of huge
body,
is even now approaching. Hearing his roar, the tortoise also of huge
body,
living within the waters, cometh out, agitating the lake violently. And
seeing him the elephant, curling his trunk, rusheth into the water. And
endued with great energy, with motion of his tusks and fore-part of his
trunk and tail and feet, he agitates the water of the lake abounding
with
fishes. And the tortoise also of great strength, with upraised head,
cometh forward for an encounter. And the elephant is six yojanas in
height
and twice that measure in circumference. And the height of the tortoise
also is three yojanas and his circumference ten. Eat thou up both of
them
that are madly engaged in the encounter and bent upon slaying each
other,
and then accomplish the task that thou desirest. Eating that fierce
elephant which looketh like a huge mountain and resembleth a mass of
dark
clouds, bring thou amrita.'
"Sauti continued, 'Having said so unto Garuda, he (Kasyapa) blessed
him,
saying, 'Blest be thou when thou art in combat with the gods. Let water
pitchers filled to the brim, Brahmanas, kine, and other auspicious
objects,
bless thee, thou oviparous one. And, O thou of great strength, when
thou
art engaged with the gods in combat, let the Riks, the Yajus, the
Samas,
the sacred sacrificial butter, all the mysteries (Upanishads),
constitute
thy strength.'
"Garuda, thus addressed by his father, wended to the side of that lake.
He
saw that expanse of clear water with birds of various kinds all around.
And remembering the words of his father, that ranger of the skies
possessed of great swiftness of motion, seized the elephant and the
tortoise, one in each claw. And that bird then soared high into the
air.
And he came upon a sacred place called Alamva and saw many divine
trees.
And struck by the wind raised by his wings, those trees began to shake
with fear. And those divine trees having golden boughs feared that they
would break. And the ranger of the skies seeing that those trees
capable
of granting every wish were quaking with fear, went to other trees of
incomparable appearance. And those gigantic trees were adorned with
fruits
of gold and silver and branches of precious gems. And they were washed
with the water of the sea. And there was a large banian among them,
which
had grown into gigantic proportions, that spoke unto that lord of bird
coursing towards it with the fleetness of the mind, 'Sit thou on this
large branch of mine extending a hundred yojanas and eat the elephant
and
the tortoise.' When that best of birds, of great swiftness and of body
resembling a mountain, quickly alighted upon a bough of that banian
tree,
the resort of thousands of winged creatures--that bough also full of
leaves shook and broke down.'"
So ends the twenty-ninth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
"Sauti said, 'At the very touch by Garuda of great might with his feet,
the branch of the tree broke as it was caught by Garuda. Casting his
eyes
around in wonder he saw Valakhilya Rishis hanging therefrom with heads
downwards and engaged in ascetic penances. Reflecting that if that
bough
fell down, the Rishis would be slain, the mighty one held the elephant
and
the tortoise still more firmly with his claws. And from fear of slaying
the Rishis and desire of saving them, held that bough in his beaks, and
rose on his wings. The great Rishis were struck with wonder at the
sight
of that act of his which was beyond even the power of the gods, and
gave
that mighty bird a name. And they said, 'As this ranger of the skies
rises
on its wings bearing a heavy burden, let this foremost of birds having
snakes for his food be called Garuda (bearer of heavy weight).'
"And shaking the mountains by his wings, Garuda leisurely coursed
through
the skies. And as he soared with the elephant and the tortoise (in his
claws), he beheld various regions underneath. Desiring as he did to
save
the Valakhilyas, he saw not a spot whereon to sit. At last he went to
that
foremost of mountains called Gandhamadana. There he saw his father
Kasyapa
engaged in ascetic devotions. Kasyapa also saw his son, that ranger of
the
skies, of divine form, possessed of great splendour, and energy and
strength, and endued with the speed of the wind or the mind, huge as a
mountain peak, a ready smiter like the curse of a Brahmana,
inconceivable,
indescribable, frightful to all creatures, possessed of great prowess,
terrible, of the splendour of Agni himself, and incapable of being
overcome by the deities, Danavas, and invincible Rakshasas, capable of
splitting mountain summits and sucking the ocean itself and destroying
the
three worlds, fierce, and looking like Yama himself. The illustrious
Kasyapa, seeing him approach and knowing also his motive, spoke unto
him
these words:
"Kasyapa said, 'O child, do not commit a rash act, for then thou
wouldst
have to suffer pain. The Valakhilyas, supporting themselves by drinking
the rays of the sun, might, if angry, blast thee.'
"Sauti continued, 'Kasyapa then propitiated, for the sake of his son,
the
Valakhilyas of exceeding good fortune and whose sins had been destroyed
by
ascetic penances.' And Kasyapa said, 'Ye whose wealth is asceticism,
the
essay of Garuda is for the good of all creatures. The task is great
that
he is striving to accomplish. It behoveth you to accord him your
permission.'
"Sauti continued, 'Those ascetics thus addressed by the illustrious
Kasyapa, abandoned that bough and went to the sacred mountain of
Himavat
for purposes of ascetic penances. After those Rishis had gone away, the
son of Vinata, with voice obstructed by the bough in his beaks, asked
his
father Kasyapa saying, 'O illustrious one, where shall I throw this arm
of
the tree? O illustrious one, indicate to me some region without human
beings.' Then Kasyapa spoke of a mountain without human beings with
caves
and dales always covered with snow and incapable of approach by
ordinary
creatures even in thought. And the great bird bearing that branch, that
elephant, and that tortoise, proceeded with great speed towards that
mountain. The great arm of the tree with which that bird of huge body
flew
away could not be girt round with a cord made of a hundred (cow) hides.
Garuda, the lord of birds, then flew away for hundreds of thousand of
yojanas within--the shortest time. And going according to the
directions
of his father to that mountain almost in a moment, that ranger of the
skies let fall the gigantic bough. And it fell with a great noise. And
that Prince of mountains shook, struck with the storm raised by
Garuda's
wings. And the trees thereon dropped showers of flowers. And the peaks
decked with gems and gold adorning that great mountain itself, were
loosened and tell down on all sides. And the falling bough struck down
numerous trees which, with golden flowers amid dark foliage, shone
there
like clouds charged with lightning. And those trees, bright as gold,
falling down upon the ground and, dyed with mountain metals, shone as
if
they were bathed in the rays of the sun.
"Then that best of birds, Garuda, perching on the summit of that
mountain,
ate both the elephant and the tortoise, rose on his wings with great
speed
from the top of the mountain.
"And various omens began to appear among the gods foreboding fear.
Indra's
favourite thunderbolt blazed up in a fright. Meteors with flames and
smoke,
loosened from the welkin, shot down during the day. And the weapons of
the
Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other
gods,
began to spend their force against one another. Such a thing had never
happened even during the war between the gods and the Asuras. And the
winds blew accompanied with thunder, and meteors fell by thousands. And
the sky, though cloudless, roared tremendously. And even he who was the
god of gods shed showers of blood. And the flowery garlands on the
necks
of the gods faded and their prowess suffered diminution. And terrible
masses of clouds dropped thick showers of blood. And the dust raised by
the winds darkened the splendour of the very coronets of the gods. And
He
of a thousand sacrifices (Indra), with the other gods, perplexed with
fear
at the sight of those dark forebodings spoke unto Vrihaspati thus,
'Why, O
worshipful one, have these natural disturbances suddenly arisen? No foe
do
I behold who would oppress us in war.' Vrihaspati answered, 'O chief of
the gods, O thou of a thousand sacrifices, it is from thy fault and
carelessness, and owing also to the ascetic penance of the high-souled
great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a
ranger of the skies endued with great strength and possessing the
capacity
of assuming at will any form, is approaching to take away the Soma. And
that bird, foremost among all endued with great strength, is able to
rob
you of the Soma. Everything is possible with him; the unachievable he
can
achieve.'
"Sauti continued, 'Indra, having heard these words, then spoke unto
those
that guarded the amrita, saying, 'A bird endued with great strength and
energy has set his heart on taking away the amrita. I warn you
beforehand
so that he may not succeed in taking it away by force. Vrihaspati has
told
me that his strength is immeasurable.' And the gods hearing of it were
amazed and took precautions. And they stood surrounding the amrita and
Indra also of great prowess, the wielder of the thunder, stood with
them.
And the gods wore curious breastplates of gold, of great value, and set
with gems, and bright leathern armour of great toughness. And the
mighty
deities wielded various sharp-edged weapons of terrible shapes,
countless
in number, emitting, even all of them, sparks of fire with smoke. And
they
were also armed with many a discus and iron mace furnished with spikes,
and trident, battle-axe, and various kinds of sharp-pointed missiles
and
polished swords and maces of terrible form, all befitting their
respective
bodies. And decked with celestial ornaments and resplendent with those
bright arms, the gods waited there, their fears allayed. And the gods,
of
incomparable strength, energy, and splendour, resolved to protect the
amrita. Capable of splitting the towns of the Asuras, all displayed
themselves in forms resplendent as the fire. And in consequence of the
gods standing there, that (would be) battle-field, owing to hundreds of
thousands of maces furnished with iron spikes, shone like another
firmament illumined by the rays of the Sun.'"
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
"Saunaka said, 'O son of Suta, what was Indra's fault, what his act of
carelessness? How was Garuda born in consequence of the ascetic
penances
of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds
for
a son? Why, too, was he invincible of all creatures and unslayable of
all?
Why also was that ranger of the skies capable of going into every place
at
will and of mustering at will any measure of energy? If these are
described in the Purana, I should like to hear them.'
"Sauti said, 'What thou askest me is, indeed, the subject of the
Purana. O
twice-born one, listen as I briefly recite it all.
"Once upon a time, when the lord of creation, Kasyapa, was engaged in a
sacrifice from desire of offspring, the Rishis, the gods, and the
Gandharvas, all gave him help. And Indra was appointed by Kasyapa to
bring
the sacrificial fuel; and with him those ascetics the Valakhilyas, and
all
the other deities. And the lord Indra, taking up according to his own
strength, a weight that was mountain-like, brought it without any
fatigue.
And he saw on the way some Rishis, of bodies of the measure of the
thumb,
all together carrying one single stalk of a Palasa (Butea frondosa)
leaf.
And those Rishis were, from want of food, very lean and almost merged
in
their own bodies. And they were so weak that they were much afflicted
when
sunk in the water that collected in an indentation on the road produced
by
the hoof of a cow. And Purandara, proud of his strength, beheld them
with
surprise, and laughing at them in derision soon left them behind
insulting
them, besides, by passing over their heads. And those Rishis being thus
insulted were filled with rage and sorrow. And they made preparations
for
a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the
wish for accomplishment of which those vow-observing wise, and
excellent
ascetics poured clarified butter of the sacrificial fire with loudly
uttered mantras, 'There shall be another Indra of all gods, capable of
going everywhere at will, and of mustering at will any measure of
energy,
and striking tear into the (present) king of the gods. By the fruit of
our
ascetic penance, let one arise, fleet as the mind, and fierce withal.'
And
the lord of the celestials of a hundred sacrifices, having come to know
of
this, became very much alarmed and sought the protection of the vow-
observing Kasyapa. And the Prajapati Kasyapa, hearing everything from
Indra, went to the Valakhilyas and asked them if their sacrifice had
been
successful. And those truth-speaking Rishis replied to him, saying,
'Let
it be as thou sayest!' And the Prajapati Kasyapa pacifying them, spake
unto them as follows, 'By the word of Brahman, this one (Indra) hath
been
made the Lord of the three worlds. Ye ascetics, ye also are striving to
create another Indra! Ye excellent ones, it behoveth you not to falsify
the word of Brahman. Let not also this purpose, for (accomplishing)
which
ye are striving, be rendered futile. Let there spring an Indra (Lord)
of
winged creatures, endued with excess of strength! Be gracious unto
Indra
who is a suppliant before you.' And the Valakhilyas, thus addressed by
Kasyapa, after offering reverence to that first of the Munis, viz., the
Prajapati Kasyapa, spake unto him:
"The Valakhilyas said, 'O Prajapati, this sacrifice of us all is for an
Indra! Indeed this hath also been meant for a son being born unto thee!
Let this task be now left to thee. And in this matter do whatsoever
thou
seest to be good and proper.'
"Sauti continued, 'Meanwhile, moved by the desire of offspring, the
good
daughter of Daksha, the vow-observing, amiable, and fortunate Vinata,
her
ascetic penances over, having purified herself with a bath in that
season
when connubial companionship might prove fruitful, approached her lord.
And Kasyapa spake unto her, 'Respected one, the sacrifice commenced by
me
hath borne fruit. What hath been desired by thee shall come to pass.
Two
heroic sons, shall be born unto thee, who shall be the lords of the
three
worlds. By the penances of the Valakhilyas and by virtue of the desire
with which I commenced my sacrifice, those sons shall be of exceedingly
good fortune and worshipped in the three worlds!' And the illustrious
Kasyapa spake unto her again, 'Bear thou these auspicious seeds with
great
care. These two will be the lords of all winged creatures. These heroic
rangers of the skies will be respected in all the worlds, and capable
of
assuming any form at will.'
"And the Prajapati, gratified with all that took place, then addressed
Indra of a hundred sacrifices, saying, 'Thou shalt have two brothers of
great energy and prowess, who shall be to thee even as the helpmates.
From
them no injury shall result unto thee. Let thy sorrow cease; thou shalt
continue as the lord of all. Let not, however, the utterers of the name
of
Brahma be ever again slighted by thee. Nor let the very wrathful ones,
whose words are even the thunderbolt, be ever again insulted by thee.'
Indra, thus addressed, went to heaven, his fears dispelled. And Vinata
also, her purpose fulfilled, was exceedingly glad. And she gave birth
to
two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the
fore-runner of the Sun. And Garuda was vested with the lordship over
the
birds. O thou of Bhrigu's race, hearken now to the mighty achievement
of
Garuda.'"
So ends the thirty-first section in the Astika Parva of the Adi Parva.
SECTION XXXII
(Astika Parva continued)
"Sauti said, 'O foremost of Brahmanas, the gods having prepared for
battle
in that way, Garuda, the king of birds, soon came upon those wise ones.
And the gods beholding him of excessive strength began to quake with
fear,
and strike one another with all their weapons. And amongst those that
guarded the Soma was Brahmana (the celestial architect), of measureless
might, effulgent as the electric fire and of great energy. And after a
terrific encounter lasting only a moment, managed by the lord of birds
with his talons, beak, and wings, he lay as dead on the fields. And the
ranger of the skies making the worlds dark with the dust raised by the
hurricane of his wings, overwhelmed the celestials with it. And the
latter,
overwhelmed with that dust, swooned away. And the immortals who guarded
the amrita, blinded by that dust, could no longer see Garuda. Even thus
did Garuda agitate the region of the heavens. And even thus he mangled
the
gods with the wounds inflicted by his wings and beak.
"Then the god of a thousand eyes commanded Vayu (the god of wind),
saying,
'Dispel thou this shower of dust soon. O Maruta, this is indeed, thy
task.
Then the mighty Vayu soon drove away that dust. And when the darkness
had
disappeared, the celestials attacked Garuda. And as he of great might
was
attacked by the gods, he began to roar aloud, like the great cloud that
appeareth in the sky at the end of the Yuga, frightening every
creature.
And that king of birds, of great energy, that slayer of hostile heroes,
then rose on his wings. All the wise ones (the celestials) with Indra
amongst them armed with double-edged broad swords, iron maces furnished
with sharp spikes, pointed lances, maces, bright arrows, and many a
discus
of the form of the sun, saw him over head. And the king of birds,
attacked
them on all sides with showers of various weapons and fought
exceedingly
hard without wavering for a moment. And the son of Vinata, of great
prowess blazing in the sky, attacked the gods on all sides with his
wings
and breast. And blood began to flow copiously from the bodies of the
gods
mangled by the talons and the beak of Garuda. Overcome by the lord of
birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with
the
Rudras towards the south, the Adityas towards the west, and the twin
Aswins towards the north. Gifted with great energy, they retreated
fighting, looking back every moment on their enemy.
"And Garuda had encounters with the Yakshas, Aswakranda of great
courage,
Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha,
Praruja,
and Pulina. And the son of Vinata mangled them with his wings, talons,
and
beak, like Siva himself, that chastiser of enemies, and the holder of
Pinaka in rage at the end of the Yuga. And those Yakshas of great might
and courage, mangled all over by that ranger of the skies, looked like
masses of black clouds dropping thick showers of blood.
"And Garuda, depriving them of life, and then went to where the amrita
was.
And he saw that it was surrounded on all sides by fire. And the
terrible
flames of that fire covered the entire sky. And moved by violent winds,
they seemed bent on burning the Sun himself. The illustrious Garuda
then
assumed ninety times ninety mouths and quickly drinking the waters of
many
rivers with those mouths and returning with great speed, that chastiser
of
enemies, having wings for his vehicle extinguished that fire with that
water. And extinguishing that fire, he assumed a very small form,
desirous
of entering into (the place where the Soma was)."
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
"Santi said, 'And that bird, assuming a golden body bright as the rays
of
the Sun, entered with great force (the region where the Soma was), like
a
torrent entering the ocean. And he saw, placed near the Soma, a wheel
of
steel keen-edged, and sharp as the razor, revolving incessantly. And
that
fierce instrument, of the splendour of the blazing sun and of terrible
form, had been devised by the gods for cutting in pieces all robbers of
the Soma. Garuda, seeing a passage through it, stopped there for a
moment.
Diminishing his body, in an instant he passed through the spokes of
that
wheel. Within the line of the wheel, he beheld, stationed there for
guarding the Soma two great snakes of the effulgence of blazing fire,
with
tongues bright as the lightning-flash, of great energy, with mouth
emitting fire, with blazing eyes, containing poison, very terrible,
always
in anger, and of great activity. Their eyes were ceaselessly inflamed
with
rage and were also winkless. He who may be seen by even one of the two
would instantly be reduced to ashes. The bird of fair feathers suddenly
covered their eyes with dust. And unseen by them he attacked them from
all
sides. And the son of Vinata, that ranger of the skies, attacking their
bodies, mangled them into pieces. He then approached the Soma without
loss
of time. Then the mighty son of Vinata, taking up the Amrita from the
place where it was kept, rose on his wings with great speed, breaking
into
pieces the machine that had surrounded it. And the bird soon came out,
taking the Amrita but without drinking it himself. And he then wended
on
his way without the least fatigue, darkening the splendour of the Sun.
"And the son of Vinata then met Vishnu on his way along the sky. And
Narayana was gratified at that act of self-denial on the part of
Garuda.
And that deity, knowing no deterioration, said unto the ranger of the
skies, 'O, I am inclined to grant thee a boon.' The ranger of the skies
thereupon said, 'I shall stay above thee.' And he again spake unto
Narayana these words, 'I shall be immortal and free from disease
without
(drinking) Amrita.' Vishnu said unto the son of Vinata, 'Be it so.'
Garuda,
receiving those two boons, told Vishnu, 'I also shall grant thee a
boon;
therefore, let the possessor of the six attributes ask of me.' Vishnu
then
asked the mighty Garuda to become his carrier. And he made the bird sit
on
the flagstaff of his car, saying, 'Even thus thou shalt stay above me.'
And the ranger of the skies, of great speed, saying unto Narayana, 'Be
it
so,' swiftly wended on his way, mocking the wind with his fleetness.
"And while that foremost of all rangers of the skies, that first of
winged
creatures, Garuda, was coursing through the air after wresting the
Amrita,
Indra hurled at him his thunderbolt. Then Garuda, the lord of birds,
struck with thunderbolt, spake laughingly unto Indra engaged in the
encounter, in sweet words, saying, 'I shall respect the Rishi
(Dadhichi)
of whose bone the Vajra hath been made. I shall also respect the Vajra,
and thee also of a thousand sacrifices. I cast this feather of mine
whose
end thou shalt not attain. Struck with thy thunder I have not felt the
slightest pain.' And having said this, the king of birds cast a feather
of
his. And all creatures became exceedingly glad, beholding that
excellent
feather of Garuda so cast off. And seeing that the feather was very
beautiful, they said, 'Let this bird be called Suparna (having fair
feathers).' And Purandara of a thousand eyes, witnessing this wonderful
incident, thought that bird to be some great being and addressed him
thus.
"And Indra said, 'O best of birds, I desire to know the limit of thy
great
strength. I also desire eternal friendship with thee.'"
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
"Sauti continued, 'Garuda then said, 'O Purandara, let there be
friendship
between thee and me as thou desirest. My strength, know thou, is hard
to
bear. O thou of a thousand sacrifices, the good never approve of
speaking
highly of their own strength, nor do they speak of their own merits.
But
being made a friend, and asked by thee, O friend, I will answer thee,
although self-praise without reason is ever improper. I can bear, on a
single feather of mine, O Sakra, this Earth, with her mountains and
forests and with the waters of the ocean, and with thee also stationed
thereon. Know thou, my strength is such that I can bear without fatigue
even all the worlds put together, with their mobile and immobile
objects.'
"Sauti continued, 'O Saunaka, after Garuda of great courage had thus
spoken, Indra the chief of the gods, the wearer of the (celestial)
crown,
ever bent upon the good of the worlds, replied, saying, 'It is as thou
sayest. Everything is possible in thee. Accept now my sincere and
hearty
friendship. And if thou hast no concern with the Soma, return it to me.
Those to whom thou wouldst give it would always oppose us.' Garuda
answered, 'There is a certain reason for which the Soma is being
carried
by me. I shall not give the Soma to any one for drink. But, O thou of a
thousand eyes, after I have placed it down, thou, O lord of the
heavens,
canst then, taking it up, instantly bring it away.' Indra then said, 'O
oviparous one, I am highly gratified with these words now spoken by
thee.
O best of all rangers of the skies; accept from me any boon that thou
desirest.'
"Sauti continued, 'Then Garuda, recollecting the sons of Kadru and
remembering also the bondage of his mother caused by an act of
deception
owing to the well-known reason (viz., the curse of Aruna), said,
'Although
I have power over all creatures, yet I shall do your bidding. Let, O
Sakra,
the mighty snakes become my food.' The slayer of the Danavas having
said
unto him, 'Be it so,' then went to Hari, the god of gods, of great
soul,
and the lord of Yogins. And the latter sanctioned everything that had
been
said by Garuda. And the illustrious lord of heaven again said unto
Garuda,
'I shall bring away the Soma when thou placest it down.' And having
said
so, he bade farewell to Garuda. And the bird of fair feathers then went
to
the presence of his mother with great speed.
"And Garuda in joy then spake unto all the snakes, 'Here have I brought
the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting
here,
drink of it after ye have performed your ablutions and religious rites.
As
said by you, let my mother become, from this day, free, for I have
accomplished your bidding.' The snakes having said unto Garuda, 'Be it
so,' then went to perform their ablutions. Meanwhile, Sakra taking up
the
Amrita, wended back to heaven. The snakes after performing their
ablutions,
their daily devotions, and other sacred rites, returned in joy,
desirous
of drinking the Amrita. They saw that the bed of kusa grass whereon the
Amrita had been placed was empty, the Amrita itself having been taken
away
by a counter-act of deception. And they began to lick with their
tongues
the kusa grass, as the Amrita had been placed thereon. And the tongues
of
the snakes by that act became divided in twain. And the kusa grass,
too,
from the contact with Amrita, became sacred thenceforth. Thus did the
illustrious Garuda bring Amrita (from the heavens) for the snakes, and
thus were the tongues of snakes divided by what Garuda did.
"Then the bird of fair feathers, very much delighted, enjoyed himself
in
those woods accompanied by his mother. Of grand achievements, and
deeply
reverenced by all rangers of the skies, he gratified his mother by
devouring the snakes.
"That man who would listen to this story, or read it out to an assembly
of
good Brahmanas, must surely go to heaven, acquiring great merit from
the
recitation of (the feats of) Garuda.'"
And so ends the thirty-fourth section in the Astika Parva of the Adi
Parva.
SECTION XXXV
(Astika Parva continued)
"Saunaka said, 'O son of Suta, thou hast told us the reason why the
snakes
were cursed by their mother, and why Vinata also was cursed by her son.
Thou hast also told us about the bestowal of boons, by their husband,
on
Kadru and Vinata. Thou hast likewise told us the names of Vinata's
sons.
But thou hast not yet recited to us the names of the snakes. We are
anxious to hear the names of the principal ones.'
"Sauti said, O thou whose wealth is asceticism, from fear of being
lengthy,
I shall not mention the names of all the snakes. But I will recite the
names of the chief ones. Listen to me!
"Sesha was born first, and then Vasuki. (Then were born) Airavata,
Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana,
Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka,
Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta,
Karotaka,
Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna,
Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta,
Samvartaka,
Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka,
Karavira,
Pushpadanshtraka, Vilwaka, Vilwapandara, Mushikada, Sankhasiras,
Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya,
Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara,
Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara,
Kumuda,
Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara,
Kundodara, and Mahodara.
"Thus, O best of regenerate ones, have I said the names of the
principal
serpents. From fear of being tedious I do not give names of the rest. O
thou whose wealth is asceticism, the sons of these snakes, with their
grandsons, are innumerable. Reflecting upon this, I shall not name them
to
thee. O best ascetics, in this world the number of snakes baffles
calculation, there being many thousands and millions of them."
So ends the thirty-fifth section in the Astika Parva of the Adi Parva.
SECTION XXXVI
(Astika Parva continued)
"Saunaka said, 'O child, thou hast named many of the serpents gifted
with
great energy and incapable of being easily overcome. What did they do
after hearing of that curse?'
"Sauti said, 'The illustrious Sesha amongst them, of great renown,
leaving
his mother practised hard penances, living upon air and rigidly
observing
his vows. He practised these ascetic devotions, repairing to
Gandhamadana,
Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he
passed his days in those sacred regions, some of which were sacred for
their water and others for their soil in the rigid observance of his
vows,
with singleness of aim, and his passions under complete control. And
the
Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in
rags,
and his flesh, skin, and sinews dried up owing to the hard penances he
was
practising. And the Grandsire addressing him, that penance-practising
one
of great fortitude, said, 'What is that thorn doest, O Sesha? Let the
welfare of the creatures of the worlds also engage thy thoughts. O
sinless
one, thou art afflicting all creatures by thy hard penances. O Sesha,
tell
me the desire implanted in thy breast.'
"And Sesha replied, 'My uterine brothers are all of wicked hearts. I do
not desire to live amongst them. Let this be sanctioned by thee. Like
enemies they are always jealous of one another. I am, therefore,
engaged
in ascetic devotions. I will not see them even. They never show any
kindness for Vinata and her son. Indeed, Vinata's son capable of
ranging
through the skies, is another brother of ours. They always envy him.
And
he, too, is much stronger owing to the bestowal of that boon by our
father,
the high-souled Kasyapa. For these, I engaged in ascetic penances, and
I
will cast off this body of mine, so that I may avoid companionship with
them, even in another state of life.'
"Unto Sesha who had said so, the Grandsire said, 'O Sesha, I know the
behaviour of all thy brothers and their great danger owing to their
offence against their mother. But O Snake, a remedy (for this) hath
been
provided by me even beforehand. It behoveth thee not to grieve for thy
brothers. O Sesha, ask of me the boon thou desirest. I have been highly
gratified with thee and I will grant thee today a boon. O best of
snakes,
it is fortunate that thy heart hath been set on virtue. Let thy heart
be
more and more firmly set on virtue.'
"Then Sesha replied, 'O divine Grandsire, this is the boon desired by
me;
viz., may my heart always delight in virtue and in blessed ascetic
penances, O Lord of all!'
"Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-
denial and love of peace. But, at my command, let this act be done by
thee
for the good of my creatures. Bear thou, O Sesha, properly and well
this
Earth so unsteady with her mountains and forests, her seas and towns
and
retreats, so that she may be steady.'
"Sesha said, 'O divine Lord of all creatures, O bestower of boons, O
lord
of the Earth, lord of every created thing, lord of the universe, I
will,
even as thou sayest hold the Earth steady. Therefore, O lord of all
creatures, place her on my head.'
"Brahman said, 'O best of snakes, go underneath the Earth. She will
herself give thee a crevice to pass through. And, O Sesha, by holding
the
Earth, thou shalt certainly do what is prized by me very greatly.'
"Sauti continued, 'Then the elder brother of the king of the snakes,
entering a hole, passed to the other side of the Earth, and holding
her,
supported with his head that goddess with her belt of seas passing all
round.'
"Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma,
because alone, with thy huge body, thou supportest the Earth with
everything on her, even as I myself, or Valavit (Indra), can.'
"Sauti continued, 'The snake, Sesha, the lord Ananta, of great prowess,
lives underneath the Earth, alone supporting the world at the command
of
Brahman. And the illustrious Grandsire, the best of the immortals, then
gave unto Ananta the bird of fair feathers, viz., the son of Vinata,
for
Ananta's help.'"
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
"Sauti said, 'That best of snakes, viz., Vasuki, hearing the curse of
his
mother, reflected how to render it abortive. He held a consultation
with
all his brothers, Airavata and others, intent upon doing what they
deemed
best for themselves.'
"And Vasuki said, 'O ye sinless ones, the object of this curse is known
to
you. It behoveth us to strive to neutralise it. Remedies certainly
exist
for all curses, but no remedy can avail those cursed by their mother.
Hearing that this curse hath been uttered in the presence of the
Immutable,
the Infinite, and the True one, my heart trembleth. Surely, our
annihilation hath come. Otherwise why should not the Immutable Lord
prevent our mother while uttering the curse? Therefore, let us consult
today how we may secure the safety of the snakes. Let us not waste
time.
All of you are wise and discerning. We will consult together and find
out
the means of deliverance as (did) the gods of yore to regain lost Agni
who
had concealed himself within a cave, so that Janamejaya's sacrifice for
the destruction of the snakes may not take place, and so that we may
not
meet with destruction.'
"Sauti continued, 'Thus addressed all the offspring of Kadru assembled
together, and, wise in counsels, submitted their opinions to one
another.
One party of the serpents said, 'We should assume the guise of superior
Brahmanas, and beseech Janamejaya, saying, 'This (intended) sacrifice
of
yours ought not to take place.' Other snakes thinking themselves wise,
said, 'We should all become his favourite counsellors. He will then
certainly ask for our advice in all projects. And we will then give him
such advice that the sacrifice may be obstructed. The king, the
foremost
of wise men, thinking us of sterling worth will certainly ask us about
his
sacrifice. We will say, 'It must not be!' And pointing to many serious
evils in this and the next worlds, we will take care that the sacrifice
may not take place. Or, let one of the snakes, approaching, bite the
person who, intending the monarch's good, and well-acquainted with the
rites of the snake-sacrifice, may be appointed as the sacrificial
priest,
so that he will die. The sacrificial priest dying, the sacrifice will
not
be completed. We will also bite all those who, acquainted with the
rites
of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and
by
that means attain our object.' Other snakes, more virtuous and kind,
said,
'O, this counsel of yours is evil. It is not meet to kill Brahmanas. In
danger, that remedy is proper, which is blessed on the practices of the
righteous. Unrighteousness finally destroyeth the world.' Other
serpents
said, 'We will extinguish the blazing sacrificial fire by ourselves
becoming clouds luminous with lightning and pouring down showers.'
Other
snakes, the best of their kind, proposed, 'Going, by night, let us
steal
away the vessel of Soma juice. That will disturb the rite. Or, at that
sacrifice, let the snakes, by hundreds and thousands, bite the people,
and
spread terror around. Or, let the serpents defile the pure food with
their
food-defiling urine and dung.' Others said, 'Let us become the king's
Ritwiks, and obstruct his sacrifice by saying at the outset, 'Give us
the
sacrificial fee.' He (the king), being placed in our power, will do
whatever we like.' Others there said, 'When the king will sport in the
waters, we will carry him to our home and bind him, so that that
sacrifice
will not take place!' Other serpents who deemed themselves wise, said,
'Approaching the king, let us bite him, so that our object will be
accomplished. By his death the root of all evil will be torn up. This
is
the final deliberation of us all, O thou who hearest with thy eyes!
Then,
do speedily what thou deemest proper.' Having said this, they looked
intently at Vasuki, that best of snakes. And Vasuki also, after
reflecting,
answered saying, 'Ye snakes, this final determination of you doth not
seem
worthy of adoption. The advice of you all is not to my liking. What
shall
I say which would be for your good? I think the grace of the
illustrious
Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not
know which of all your suggestions is to be adopted for the welfare of
my
race as also of me. That must be done by me which would be to your
weal.
It is this that makes me so anxious, for the credit or the discredit
(of
the measure) is mine alone.'"
So ends the thirty-seventh section in the Astika Parva of the Adi
Parva.
SECTION XXXVIII
(Astika Parva continued)
"Sauti said, 'Hearing the respective speeches of all the snakes, and
hearing also the words of Vasuki, Elapatra began to address them,
saying,
'That sacrifice is not one that can be prevented. Nor is king
Janamejaya
of the Pandava race from whom this fear proceedeth, such that he can be
hindered. The person, O king, who is afflicted by fate hath recourse to
fate alone; nothing else can be his refuge. Ye best of snakes, this
fear
of ours hath fate for its root. Fate alone must be our refuge in this.
Listen to what I say. When that curse was uttered, ye best of snakes,
in
fear I lay crouching on the lap of our mother. Ye best of snakes, and O
lord (Vasuki) of great splendour, from that place I heard the words the
sorrowing gods spake unto the Grandsire. The gods said, 'O Grandsire,
thou
god of gods who else than the cruel Kadru could thus, after getting
such
dear children, curse them so, even in thy presence? And, O Grandsire,
by
thee also hath been spoken, with reference to those words of hers, 'Be
it
so.' We wish to know the reason why thou didst not prevent her.'
Brahman
replied, 'The snakes have multiplied. They are cruel, terrible in form
and
highly poisonous. From desire of the good of my creatures, I did not
prevent Kadru then. Those poisonous serpents and others who are sinful,
biting others for no faults, shall, indeed, be destroyed, but not they
who
are harmless and virtuous. And hear also, how, when the hour comes, the
snakes may escape this dreadful calamity. There shall be born in the
race
of the Yayavaras a great Rishi known by the name of Jaratkaru,
intelligent,
with passions under complete control. That Jaratkaru shall have a son
of
the name of Astika. He shall put a stop to that sacrifice. And those
snakes who shall be virtuous shall escape therefrom.' The gods said, 'O
thou truth-knowing one, on whom will Jaratkaru, that foremost Muni,
gifted
with great energy and asceticism, beget that illustrious son?' Brahma
answered, 'Gifted with great energy, that best Brahmana shall beget a
son
possessed of great energy on a wife of the same name as his. Vasuki,
the
king of the snakes, hath a sister of the name of Jaratkaru; the son, of
whom I speak, shall be born of her, and he shall liberate the snakes.'
"Elapatra continued, 'The gods then said unto the Grandsire, 'Be it
so.'
And the lord Brahman, having said so unto the gods, went to heaven. O
Vasuki, I see before me that sister of thine known by the name of
Jaratkaru. For relieving us from fear, give her as alms unto him (i.e.,
the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a
bride. This means of release hath been heard of by me!'"
SECTION XXXIX
(Astika Parva continued)
"Sauti said, 'O best of regenerate ones, hearing these words of
Elapatra,
all the serpents, in great delight, exclaimed, 'Well said, well said!'
And
from that time Vasuki set about carefully bringing up that maiden,
viz.,
his sister Jaratkaru. And he took great delight in rearing her.
"And much time did not elapse from this, when the gods and the Asuras,
assembling together, churned the abode of Varuna. And Vasuki, the
foremost
of all gifted with strength, became the churning-cord. And directly the
work was over, the king of the snakes presented himself before the
Grandsire. And the gods, accompanied by Vasuki, addressed the
Grandsire,
saying, 'O lord, Vasuki is suffering great affliction from fear of (his
mother's curse). It behoveth thee to root out the sorrow, begotten of
the
curse of his mother, that hath pierced the heart of Vasuki desirous of
the
weal of his race. The king of the snakes is ever our friend and
benefactor.
O Lord of the gods, be gracious unto him and assuage his mind's fever.'
"Brahman replied, 'O ye immortals, I have thought, in my mind, of what
ye
have said. Let the king of the snakes do that which hath been
communicated
to him before by Elapatra. The time hath arrived. Those only shall be
destroyed that are wicked, not those that are virtuous. Jaratkaru hath
been born, and that Brahmana is engaged in hard ascetic penances. Let
Vasuki, at the proper time, bestow on him his sister. Ye gods, what
hath
been spoken by the snake Elapatra for the weal of the snakes is true
and
not otherwise.'
"Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with
the
curse of his mother, hearing these words of the Grandsire, and
intending
to bestow his sister of the Rishi Jaratkaru, commanded all the
serpents, a
large numbers of whom were ever attentive to their duties, to watch the
Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife,
come immediately and inform me of it. The weal of our race depends upon
it.'"
SECTION XL
(Astika Parva continued)
"Saunaka said, 'O son of Suta, I desire to know the reason why the
illustrious Rishi whom thou hast named Jaratkaru came to be so called
on
earth. It behoveth thee to tell us the etymology of the name
Jaratkaru.'
"Sauti said, 'Jara is said to mean waste, and Karu implies huge. This
Rishi's body had been huge, and he gradually reduced it by severe
ascetic
penances. For the same reason, O Brahmanas, the sister of Vasuki was
called Jaratkaru.'
The virtuous Saunaka, when he heard this, smiled and addressing
Ugrasravas
said, 'It is even so.'
Saunaka then said, 'I have heard all that thou hast before recited. I
desire to know how Astika was born.'
Sauti, on hearing these words, began to relate according to what was
written in the Sastras.
"Sauti said, 'Vasuki, desirous of bestowing his sister upon the Rishi
Jaratkaru, gave the snakes (necessary) orders. But days went on, yet
that
wise Muni of rigid vows, deeply engaged in ascetic devotions, did not
seek
for a wife. That high-souled Rishi, engaged in studies and deeply
devoted
to asceticism, his vital seed under full control, fearlessly wandered
over
the whole earth and had no wish for a wife.
"Afterwards, once upon a time, there was a king, O Brahmana, of the
name
of Parikshit, born in the race of the Kauravas. And, like his great-
grandfather Pandu of old, he was of mighty arms, the first of all
bearers
of bows in battle, and fond of hunting. And the monarch wandered about,
hunting deer, and wild boars, and wolves, and buffaloes and various
other
kinds of wild animals. One day, having pierced a deer with a sharp
arrow
and slung his bow on his back, he penetrated into the deep forest,
searching for the animal here and there, like the illustrious Rudra
himself of old pursuing in the heavens, bow in hand, the deer which was
Sacrifice, itself turned into that shape, after the piercing. No deer
that
was pierced by Parikshit had ever escaped in the wood with life. This
deer,
however wounded as before, fled with speed, as the (proximate) cause of
the king's attainment to heaven. And the deer that Parikshit--that king
of
men--had pierced was lost to his gaze and drew the monarch far away
into
the forest. And fatigued and thirsty, he came across a Muni, in the
forest,
seated in a cow-pen and drinking to his fill the froth oozing out of
the
mouths of calves sucking the milk of their dams. And approaching him
hastily, the monarch, hungry and fatigued, and raising his bow, asked
that
Muni of rigid vows, saying, 'O Brahmana, I am king Parikshit, the son
of
Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?' But
that Muni observing then the vow of silence, spoke not unto him a word.
And the king in anger thereupon placed upon his shoulder a dead snake,
taking it up with the end of his bow. The Muni suffered him to do it
without protest. And he spoke not a word, good or bad. And the king
seeing
him in that state, cast off his anger and became sorry. And he returned
to
his capital but the Rishi continued in the same state. The forgiving
Muni,
knowing that the monarch who was a tiger amongst kings was true to the
duties of his order, cursed him not, though insulted. That tiger
amongst
monarchs, that foremost one of Bharata's race, also did not know that
the
person whom he had so insulted was a virtuous Rishi. It was for this
that
he had so insulted him.
"That Rishi had a son by name Sringin, of tender years, gifted with
great
energy, deep in ascetic penances, severe in his vows, very wrathful,
and
difficult to be appeased. At times, he worshipped with great attention
and
respect his preceptor seated with ease on his seat and ever engaged in
the
good of creatures.
"And commanded by his preceptor, he was coming home when, O best of
Brahmanas, a companion of his, a Rishi's son named Krisa in a playful
mood
laughingly spoke unto him. And Sringin, wrathful and like unto poison
itself, hearing these words in reference to his father, blazed up in
rage.
"And Krisa said, 'Be not proud, O Sringin, for ascetic as thou art and
possessed of energy, thy father bears on his shoulders a dead snake.
Henceforth speak not a word to sons of Rishis like ourselves who have
knowledge of the truth, are deep in ascetic penances, and have attained
success. Where is that manliness of thine, those high words of thine
begotten of pride, when thou must have to behold thy father bearing a
dead
snake? O best of all the Munis, thy father too had done nothing to
deserve
this treatment, and it is for this that I am particularly sorry as if
the
punishment were mine.'"
SECTION XLI
(Astika Parva continued)
"Sauti said, 'Being thus addressed, and hearing that his sire was
bearing
a dead snake, the powerful Sringin burned with wrath. And looking at
Krisa,
and speaking softly, he asked him, 'Pray, why doth my father bear today
a
dead snake?' And Krisa replied, 'Even as king Parikshit was roving, for
purpose of hunting, O dear one, he placed the dead snake on the
shoulder
of thy sire.'
"And Sringin asked, 'What wrong was done to that wicked monarch by my
father? O Krisa, tell me this, and witness the power of my asceticism.'
"And Krisa answered, 'King Parikshit, the son of Abhimanyu, while
hunting,
had wounded a fleet stag with an arrow and chased it alone. And the
king
lost sight of the animal in that extensive wilderness. Seeing then thy
sire, he immediately accosted him. Thy sire was then observing the vow
of
silence. Oppressed by hunger, thirst and labour, the prince again and
again asked thy sire sitting motionless, about the missing deer. The
sage,
being under the vow of silence, returned no reply. The king thereupon
placed the snake on thy sire's shoulder with the end of his bow. O
Sringin,
thy sire engaged in devotion is in the same posture still. And the king
also hath gone to his capital which is named after the elephant!'
"Sauti continued, 'Having heard of a dead snake placed upon his
(father's)
shoulders, the son of the Rishi, his eyes reddened with anger, blazed
up
with rage. And possessed by anger, the puissant Rishi then cursed the
king,
touching water and overcome with wrath.'
"And Sringin said, 'That sinful wretch of a monarch who hath placed a
dead
snake on the shoulders of my lean and old parent, that insulter of
Brahmanas and tarnisher of the fame of the Kurus, shall be taken within
seven nights hence to the regions of Yama (Death) by the snake
Takshaka,
the powerful king of serpents, stimulated thereto by the strength of my
words!'
"Sauti continued, 'And having thus cursed (the king) from anger,
Sringin
went to his father, and saw the sage sitting in the cow-pen, bearing
the
dead snake. And seeing his parent in that plight, he was again inflamed
with ire. And he shed tears of grief, and addressed his sire, saying,
'Father, having been informed of this thy disgrace at the hands of that
wicked wretch, king Parikshit, I have from anger even cursed him; and
that
worst of Kurus hath richly deserved my potent curse. Seven days hence,
Takshaka, the lord of snakes, shall take the sinful king to the
horrible
abode of Death.' And the father said to the enraged son, 'Child, I am
not
pleased with thee. Ascetics should not act thus. We live in the domains
of
that great king. We are protected by him righteously. In all he does,
the
reigning king should by the like of us forgiven. If thou destroy
Dharma,
verily Dharma will destroy thee. If the king do not properly protect
us,
we fare very ill; we cannot perform our religious rites according to
our
desire. But protected by righteous sovereigns, we attain immense merit,
and they are entitled to a share thereof. Therefore, reigning royalty
is
by all means to be forgiven. And Parikshit like unto his great-
grandsire,
protecteth us as a king should protect his subjects. That penance-
practising monarch was fatigued and oppressed with hunger. Ignorant of
my
vow (of silence) he did this. A kingless country always suffereth from
evils. The king punisheth offenders, and fear of punishments to peace;
and people do their duties and perform their rites undisturbed. The
king
establisheth religion--establisheth the kingdom of heaven. The king
protecteth sacrifices from disturbance, and sacrifices to please the
gods.
The gods cause rain, and rain produceth grains and herbs, which are
always
useful to man. Manu sayeth, a ruler of the destinies of men is equal
(in
dignity) to ten Veda-studying priests. Fatigued and oppressed with
hunger,
that penance-practising prince hath done this through ignorance of my
vow.
Why then hast thou rashly done this unrighteous action through
childishness? O son, in no way doth the king deserve a curse from us.'"
SECTION XLII
(Astika Parva continued)
"Sauti said, 'And Sringin then replied to his father, saying, 'Whether
this be an act of rashness, O father, or an improper act that I have
done,
whether thou likest it or dislikest it, the words spoken by me shall
never
be in vain. O father, I tell thee (a curse) can never be otherwise. I
have
never spoken a lie even in jest.'
"And Samika said, 'Dear child, I know that thou art of great prowess,
and
truthful in speech. Thou hast never spoken falsehood before, so that
thy
curse shall never be falsified. The son, even when he attaineth to age,
should yet be always counselled by the father, so that crowned with
good
qualities he may acquire great renown. A child as thou art, how much
more
dost thou stand in need of counsel? Thou art ever engaged in ascetic
penances. The wrath of even the illustrious ones possessing the six
attributes increaseth greatly. O thou foremost of ordinance-observing
persons, seeing that thou art my son and a minor too, and beholding
also
thy rashness, I see that I must counsel thee. Live thou, O son,
inclined
to peace and eating fruits and roots of the forest. Kill this thy anger
and destroy not the fruit of thy ascetic acts in this way. Wrath surely
decreaseth the virtue that ascetics acquire with great pains. And then
for
those deprived of virtue, the blessed state existeth not. Peacefulness
ever giveth success to forgiving ascetics. Therefore, becoming
forgiving
in thy temper and conquering thy passions, shouldst thou always live.
By
forgiveness shalt thou obtain worlds that are beyond the reach of
Brahman
himself. Having adopted peacefulness myself, and with a desire also for
doing good as much as lies in my power, I must do something; even must
I
send to that king, telling him, 'O monarch, thou hast been cursed by my
son of tender years and undeveloped intellect, in wrath, at seeing thy
act
of disrespect towards myself.'
"Sauti continued, 'And that great ascetic, observer of vows, moved by
kindness, sent with proper instructions a disciple of his to king
Parikshit. And he sent his disciple Gaurmukha of good manners and
engaged
also in ascetic penances, instructing him to first enquire about the
welfare of the king and then to communicate the real message. And that
disciple soon approached that monarch, the head of the Kuru race. And
he
entered the king's palace having first sent notice of his arrival
through
the servant in attendance at the gate.
"And the twice-born Gaurmukha was duly worshipped by the monarch. And
after resting for a while, he detailed fully to the king, in the
presence
of his ministers, the words of Samika, of cruel import, exactly as he
had
been instructed.'
"And Gaurmukha said, 'O king of kings, there is a Rishi, Samika, by
name,
of virtuous soul, his passions under control, peaceful, and given up to
hard ascetic devotions, living in thy dominions! By thee, O tiger among
men, was placed on the shoulders of that Rishi observing at present the
vow of silence, a dead snake, with the end of thy bow! He himself
forgave
thee that act. But his son could not. And by the latter hast thou today
been cursed, O king of kings, without the knowledge of his father, to
the
effect that within seven nights hence, shall (the snake) Takshaka cause
thy death. And Samika repeatedly asked his son to save thee, but there
is
none to falsify his son's curse. And because he hath been unable to
pacify
his son possessed by anger, therefore have I been sent to thee, O king,
for thy good!'
"And that king of the Kuru race, himself engaged in ascetic practices,
having heard these cruel words and recollecting his own sinful act,
became
exceedingly sorry. And the king, learning that foremost of Rishis in
the
forest had been observing the vow of silence, was doubly afflicted with
sorrow and seeing the kindness of the Rishi Samika, and considering his
own sinful act towards him, the king became very repentant. And the
king
looking like a very god, did not grieve so much for hearing of his
death
as for having done that act to the Rishi.'
"And then the king sent away Gaurmukha, saying, 'Let the worshipful one
(Samika) be gracious to me!' And when Gaurmukha had gone away, the
king,
in great anxiety, without loss of time, consulted his ministers. And
having consulted them, the king, himself wise in counsels, caused a
mansion to be erected upon one solitary column. It was well-guarded day
and night. And for its protection were placed there physicians and
medicines, and Brahmanas skilled in mantras all around. And the
monarch,
protected on all sides, discharged his kingly duties from that place
surrounded by his virtuous ministers. And no one could approach that
best
of kings there. The air even could not go there, being prevented from
entering.
"And when the seventh day had arrived, that best of Brahmanas, the
learned
Kasyapa was coming (towards the king's residence), desirous of treating
the king (after the snake-bite). He had heard all that had taken place,
viz., that Takshaka, that first of snakes, would send that best of
monarchs to the presence of Yama (Death). And he thought, I would cure
the
monarch after he is bit by that first of snakes. By that I may have
wealth
and may acquire virtue also.' But that prince of snakes, Takshaka, in
the
form of an old Brahmana, saw Kasyapa approaching on his way, his heart
set
upon curing the king. And the prince of snakes then spake unto that
bull
among Munis, Kasyapa, saying, 'Whither dost thou go with such speed?
What,
besides, is the business upon which thou art intent?'
"And Kasyapa, thus addressed, replied, 'Takshaka, by his poison, will
today burn king Parikshit of the Kuru race, that oppressor of all
enemies.
I go with speed, O amiable one, to cure, without loss of time, the king
of
immeasurable prowess, the sole representative of the Pandava race,
after
he is bit by the same Takshaka like to Agni himself in energy.' And
Takshaka answered, 'I am that Takshaka, O Brahmana, who shall burn that
lord of the earth. Stop, for thou art unable to cure one bit by me.'
And
Kasyapa rejoined, 'I am sure that, possessed (that I am) of the power
of
learning, going thither I shall cure that monarch bit by thee.'"
SECTION XLIII
(Astika Parva continued)
"Sauti said, 'And Takshaka, after this, answered, 'If, indeed, thou art
able to cure any creature bitten by me, then, O Kasyapa, revive thou
this
tree bit by me. O best of Brahmanas, I burn this banian in thy sight.
Try
thy best and show me that skill in mantras of which thou hast spoken.'
"And Kasyapa said, If thou art so minded, bite thou then, O king of
snakes,
this tree. O snake, I shall revive it, though bit by thee.
"Sauti continued, 'That king of snakes, thus addressed by the
illustrious
Kasyapa, bit then that banian tree. And that tree, bit by the
illustrious
snake, and penetrated by the poison of the serpent, blazed up all
around.
And having burnt the banian so, the snake then spake again unto
Kasyapa,
saying, 'O first of Brahmanas, try thy best and revive this lord of the
forest.'
"Sauti continued, 'The tree was reduced to ashes by the poison of that
king of snakes. But taking up those ashes, Kasyapa spoke these words.
'O
king of snakes, behold the power of my knowledge as applied to this
lord
of the forest! O snake, under thy very nose I shall revive it.' And
then
that best of Brahmanas, the illustrious and learned Kasyapa, revived,
by
his vidya, that tree which had been reduced to a heap of ashes. And
first
he created the sprout, then he furnished it with two leaves, and then
he
made the stem, and then the branches, and then the full-grown tree with
leaves and all. And Takshaka, seeing the tree revived by the
illustrious
Kasyapa, said unto him, 'It is not wonderful in thee that thou shouldst
destroy my poison or that of any one else like myself. O thou whose
wealth
is asceticism, desirous of what wealth, goest thou thither? The reward
thou hopest to have from that best of monarchs, even I will give thee,
however difficult it may be to obtain it. Decked with fame as thou art,
thy success may be doubtful on that king affected by a Brahmana's curse
and whose span of life itself hath been shortened. In that case, this
blazing fame of thine that hath overspread the three worlds will
disappear
like the Sun when deprived of his splendour (on the occasion of the
eclipse).'
"Kasyapa said, 'I go there for wealth, give it unto me, O snake, so
that
taking thy gold. I may return.' Takshaka replied, 'O best of regenerate
ones, even I will give thee more than what thou expectest from that
king.
Therefore do not go.'
"Sauti continued, 'That best of Brahmanas, Kasyapa, of great prowess
and
intelligence, hearing those words of Takshaka, sat in yoga meditation
over
the king. And that foremost of Munis, viz., Kasyapa, of great prowess
and
gifted with spiritual knowledge, ascertaining that the period of life
of
that king of the Pandava race had really run out, returned, receiving
from
Takshaka as much wealth as he desired.
"And upon the illustrious Kasyapa's retracing his steps, Takshaka at
the
proper time speedily entered the city of Hastinapura. And on his way he
heard that the king was living very cautiously, protected by means of
poison-neutralising mantras and medicines.'
"Sauti continued, 'The snake thereupon reflected thus, 'The monarch
must
be deceived by me with power of illusion. But what must be the means?'
Then Takshaka sent to the king some snakes in the guise of ascetics
taking
with them fruits, kusa grass, and water (as presents). And Takshaka,
addressing them, said, 'Go ye all to the king, on the pretext of
pressing
business, without any sign of impatience, as if to make the monarch
only
accept the fruits and flowers and water (that ye shall carry as
presents
unto him).'
"Sauti continued, 'Those snakes, thus commanded by Takshaka, acted
accordingly. And they took to the king, Kusa grass and water, and
fruits.
And that foremost of kings, of great prowess, accepted those offerings.
And after their business was finished, he said upto them, 'Retire.'
Then
after those snakes disguised as ascetics had gone away, the king
addressed
his ministers and friends, saying, 'Eat ye, with me, all these fruits
of
excellent taste brought by the ascetics.' Impelled by Fate and the
words
of the Rishi, the king, with his ministers, felt the desire of eating
those fruits. The particular fruit, within which Takshaka had entered,
was
taken by the king himself for eating. And when he was eating it, there
appeared, O Saunaka, an ugly insect out of it, of shape scarcely
discernible, of eyes black, and of coppery colour. And that foremost of
kings, taking that insect, addressed his councillors, saying, 'The sun
is
setting; today I have no more fear from poison. Therefore, let this
insect
become Takshaka and bite me, so that my sinful act may be expiated and
the
words of the ascetic rendered true.' And those councillors also,
impelled
by Fate, approved of that speech. And then the monarch smiled, losing
his
senses, his hour having come. And he quickly placed that insect on his
neck. And as the king was smiling, Takshaka, who had (in the form of
that
insect) come out of the fruit that had been offered to the king, coiled
himself round the neck of the monarch. And quickly coiling round the
king's neck and uttering a tremendous roar, Takshaka, that lord of
snakes,
bit that protector of the earth.'"
SECTION XLIV
(Astika Parva continued)
"Sauti said, 'Then the councillors beholding the king in the coils of
Takshaka, became pale with fear and wept in exceeding grief. And
hearing
the roar of Takshaka, the ministers all fled. And as they were flying
away
in great grief, they saw Takshaka, the king of snakes, that wonderful
serpent, coursing through the blue sky like a streak of the hue of the
lotus, and looking very much like the vermilion-coloured line on a
woman's
crown dividing the dark masses of her hair in the middle.
"And the mansion in which the king was living blazed up with Takshaka's
poison. And the king's councillors, on beholding it, fled away in all
directions. And the king himself fell down, as if struck by lightning.
"And when the king was laid low by Takshaka's poison, his councillors
with
the royal priest--a holy Brahmana--performed all his last rites. All
the
citizens, assembling together, made the minor son of the deceased
monarch
their king. And the people called their new king, that slayer of all
enemies, that hero of the Kuru race, by the name of Janamejaya. And
that
best of monarchs, Janamejaya, though a child, was wise in mind. And
with
his councillors and priest, the eldest son Parikshita, that bull
amongst
the Kurus, ruled the kingdom like his heroic great-grand-father
(Yudhishthira). And the ministers of the youthful monarch, beholding
that
he could now keep his enemies in check, went to Suvarnavarman, the king
of
Kasi, and asked him his daughter Vapushtama for a bride. And the king
of
Kasi, after due inquiries, bestowed with ordained rites, his daughter
Vapushtama on that mighty hero of Kuru race. And the latter, receiving
his
bride, became exceedingly glad. And he gave not his heart at any time
to
any other woman. And gifted with great energy, he wandered in pursuit
of
pleasure, with a cheerful heart, on expanses of water and amid woods
and
flowery fields. And that first of monarchs passed his time in pleasure
as
Pururavas of old did, on receiving the celestial damsel Urvasi. Herself
fairest of the fair, the damsel Vapushtama too, devoted to her lord and
celebrated for her beauty having gained a desirable husband, pleased
him
by the excess of her affection during the period he spent in the
pursuit
of pleasure.'"
SECTION XLV
(Astika Parva continued)
"Meanwhile the great ascetic Jaratkaru wandered over the whole earth
making the place where evening fell his home for the night. And gifted
with ascetic power, he roamed, practising various vows difficult to be
practised by the immature, and bathing also in various sacred waters.
And
the Muni had air alone for his food and was free from desire of worldly
enjoyment. And he became daily emaciated and grew lean-fleshed. And one
day he saw the spirits of his ancestors, heads down, in a hole, by a
cord
of virana roots having only one thread entire. And that even single
thread
was being gradually eaten away by a large rat dwelling in that hole.
And
the Pitris in that hole were without food, emaciated, pitiable, and
eagerly desirous of salvation. And Jaratkaru, approaching the pitiable
one,
himself in humble guise, asked them, 'Who are ye hanging by this cord
of
virana roots? The single weak root that is still left in this cord of
virana roots already eaten away by the rat, dwelling in this hole, is
itself being gradually eaten away by the same rat with his sharp teeth.
The little that remains of that single thread will soon be cut away. It
is
clear ye shall then have to fall down into this pit with faces
downwards.
Seeing you with faces downwards, and overtaken by this great calamity,
my
pity hath been excited. What good can I do to you. Tell me quickly
whether
this calamity can be averted by a fourth, a third, or even by the
sacrifice of a half of this my asceticism, O, relieve yourselves even
with
the whole of my asceticism. I consent to all this. Do ye as ye please.'
"The Pitris said, 'Venerable Brahmacharin, thou desirest to relieve us.
But, O foremost of Brahmanas, thou canst not dispel our affliction by
thy
asceticism. O child, O first of speakers, we too have the fruits of our
asceticism. But, O Brahmana, it is for the loss of children that we are
falling down into this unholy hell. The grandsire himself hath said
that a
son is a great merit. As we are about to be cast in this hole, our
ideas
are no longer clear. Therefore, O child, we know thee not, although thy
manhood is well-known on earth. Venerable thou art and of good fortune,
thou who thus from kindness grievest for us worthy of pity and greatly
afflicted. O Brahmana, listen, who we are. We are Rishis of the
Yayavara
sect, of rigid vows. And, O Muni, from loss of children, we have fallen
down from a sacred region. Our severe penances have not been destroyed;
we
have a thread yet. But we have only one thread now. It matters little,
however, whether he is or is not. Unfortunate as we are, we have a
thread
in one, known as Jaratkaru. The unfortunate one has gone through the
Vedas
and their branches and is practising asceticism alone. He being one
with
soul under complete control, desires set high, observant of vows,
deeply
engaged in ascetic penances, and free from greed for the merits or
asceticism, we have been reduced to this deplorable state. He hath no
wife,
no son, no relatives. Therefore, do we hang in this hole, our
consciousness lost, like men having none to take care of them. If thou
meetest him, O, tell him, from thy kindness to ourselves, Thy Pitris,
in
sorrow, are hanging with faces downwards in a hole. Holy one, take a
wife
and beget children. O thou of ascetic wealth, thou art, O amiable one,
the
only thread that remaineth in the line of thy ancestors. O Brahmana,
the
cord of virana roots that thou seest we are hanging by, is the cord
representing our multiplied race. And, O Brahmana, these threads of the
cord of virana roots that thou seest as eaten away, are ourselves who
have
been eaten up by Time. This root thou seest hath been half-eaten and by
which we are hanging in this hole is he that hath adopted asceticism
alone.
The rat that thou beholdest is Time of infinite strength. And he (Time)
is
gradually weakening the wretch Jaratkaru engaged in ascetic penances
tempted by the merits thereof, but wanting in prudence and heart. O
excellent one, his asceticism cannot save us. Behold, our roots being
torn,
cast down from higher regions, deprived of consciousness by Time, we
are
going downwards like sinful wretches. And upon our going down into this
hole with all our relatives, eaten up by Time, even he shall sink with
us
into hell. O child, whether it is asceticism, or sacrifice, or whatever
else there be of very holy acts, everything is inferior. These cannot
count with a son. O child, having seen all, speak unto that Jaratkaru
of
ascetic wealth. Thou shouldst tell him in detail everything that thou
hast
beheld. And, O Brahmana, from thy kindness towards us, thou shouldst
tell
him all that would induce him to take a wife and beget children.
Amongst
his friends, or of our own race, who art thou, O excellent one, that
thus
grievest for us all like a friend? We wish to hear who thou art that
stayest here.'"
SECTION XLVI
(Astika Parva continued)
"Sauti said. 'Jaratkaru, hearing all this, became excessively dejected.
And from sorrow he spoke unto those Pitris in words obstructed by
tears.'
And Jaratkaru said, 'Ye are even my fathers and grand-fathers gone
before.
Therefore, tell me what I must do for your welfare. I am that sinful
son
of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I
am.'
"The Pitris replied, saying, 'O son, by good luck hast thou arrived at
this spot in course of thy rambles. O Brahmana, why hast thou not taken
a
wife?'
"Jaratkaru said. 'Ye Pitris, this desire hath always existed in my
heart
that I would, with vital seed drawn up, carry this body to the other
world.
My mind hath been possessed with the idea that I would not take a wife.
But ye grandsires, having seen you hanging like birds, I have diverted
my
mind from the Brahmacharya mode of life. I will truly do what you like.
I
will certainly marry, if ever I meet with a maiden of my own name. I
shall
accept her who, bestowing herself of her own accord, will be as aims
unto
me, and whom I shall not have to maintain. I shall marry if I get such
a
one; otherwise, I shall not. This is the truth, ye grandsires! And the
offspring that will be begot upon her shall be your salvation. And ye
Pitris of mine, ye shall live for ever in blessedness and without
fear.'
'Sauti continued, 'The Muni, having said so unto the Pitris, wandered
over
the earth again. And, O Saunaka, being old, he obtained no wife. And he
grieved much that he was not successful. But directed (as before) by
his
ancestors, he continued the search. And going into the forest, he wept
loudly in great grief. And having gone into the forest, the wise one,
moved by the desire of doing good to his ancestors, said, 'I will ask
for
a bride,' distinctly repeating these words thrice. And he said,
'Whatever
creatures are here, mobile and immobile, so whoever there be that are
invisible, O, hear my words! My ancestors, afflicted with grief, have
directed me that am engaged in the most severe penances, saying, 'Marry
thou for (the acquisition of) a son.' 'O ye, being directed by my
ancestors, I am roaming in poverty and sorrow, over the wide world for
wedding a maiden that I may obtain as alms. Let that creature, amongst
those I have addressed, who hath a daughter, bestow on me that am
roaming
far and near. Such a bride as is of same name with me, to be bestowed
on
me as alms, and whom, besides, I shall not maintain, O bestow on me!'
Then
those snakes that had been set upon Jaratkaru track, ascertaining his
inclination, gave information to Vasuki. And the king of the snakes,
hearing their words, took with him that maiden decked with ornaments,
and
went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king
of
the snakes, having gone there, offered that maiden as alms unto that
high-
souled Rishi. But the Rishi did not at once accept her. And the Rishi,
thinking her not to be of the same name with himself, and seeing that
the
question of her maintenance also was unsettled, reflected for a few
moments, hesitating to accept her. And then, O son of Bhrigu, he asked
Vasuki the maiden's name, and also said unto him, 'I shall not maintain
her.'"
SECTION XLVII
(Astika Parva continued)
"Sauti said, 'Then Vasuki spake unto the Rishi Jaratkaru these words,
'O
best of Brahmanas, this maiden is of the same name with thee. She is my
sister and hath ascetic merit. I will maintain thy wife; accept her. O
thou of ascetic wealth, I shall protect her with all my ability. And, O
foremost of the great Munis, she hath been reared by me for thee.' And
the
Rishi replied, 'This is agreed between us that I shall not maintain
her;
and she shall not do aught that I do not like. If she do, I leave her!'
"Sauti continued, 'When the snake had promised, saying, 'I shall
maintain
my sister,' Jaratkaru then went to the snake's house. Then that first
of
mantra-knowing Brahmanas, observing rigid vows, that virtuous and
veteran
ascetic, took her hand presented to him according to shastric rites.
And
taking his bride with him, adored by the great Rishi, he entered the
delightful chamber set apart for him by the king of the snakes. And in
that chamber was a bed-stead covered with very valuable coverlets. And
Jaratkaru lived there with his wife. And the excellent Rishi made an
agreement with his wife, saying, 'Nothing must ever be done or said by
thee that is against my liking. And in case of thy doing any such
thing, I
will leave thee and no longer continue to stay in thy house. Bear in
mind
these words that have been spoken by me.'
"And then the sister of the king of the snakes in great anxiety and
grieving exceedingly, spoke unto him, saying, 'Be it so.' And moved by
the
desire of doing good to her relatives, that damsel, of unsullied
reputation, began to attend upon her lord with the wakefulness of a
dog,
the timidity of a deer, and knowledge of signs possessed by the crow.
And
one day, after the menstrual period, the sister of Vasuki, having
purified
herself by a bath according to custom, approached her lord the great
Muni.
And thereupon she conceived. And the embryo was like unto a flame of
fire,
possessed of great energy, and resplendent as fire itself. And it grew
like the moon in the bright fortnight.
"And one day, within a short time, Jaratkaru of great fame, placing his
head on the lap of his wife, slept, looking like one fatigued. And as
he
was sleeping, the sun entered his chambers in the Western mountain and
was
about to set. And, O Brahmana, as the day was fading, she, the
excellent
sister of Vasuki, became thoughtful, fearing the loss of her husband's
virtue. And she thought, 'What should I now do? Shall I wake my husband
or
not? He is exacting and punctilious in his religious duties. How can I
act
as not to offend him? The alternatives are his anger and the loss of
virtue of a virtuous man. The loss of virtue, I ween, is the greater of
the two evils. Again, if I wake him, he will be angry. But if twilight
passeth away without his prayers being said, he shall certainly sustain
loss of virtue.'
'And having resolved at last, the sweet-speeched Jaratkaru, the sister
of
Vasuki, spake softly unto that Rishi resplendent with ascetic penances,
and lying prostrate like a flame of fire, 'O thou of great good
fortune,
awake, the sun is setting. O thou of rigid vows, O illustrious one, do
your evening prayer after purifying yourself with water and uttering
the
name of Vishnu. The time for the evening sacrifice hath come. Twilight,
O
lord, is even now gently covering the western side.'
"The illustrious Jaratkaru of great ascetic merit, thus addressed,
spake
unto his wife these words, his upper lip quivering in anger, 'O amiable
one of the Naga race, thou hast insulted me. I shall no longer abide
with
thee, but shall go where I came from. O thou of beautiful thighs, I
believe in my heart that the sun hath no power to set in the usual
time,
if I am asleep. An insulted person should never live where he hath met
with the insult, far less should I, a virtuous person, or those that
are
like me.' Jaratkaru, the sister of Vasuki, thus addressed by her lord,
began to quake with terror, and she spake unto him, saying, 'O
Brahmana, I
have not waked thee from desire of insult; but I have done it so that
thy
virtue may not sustain any loss.'
"The Rishi Jaratkaru, great in ascetic merit, possessed with anger and
desirous of forsaking his spouse, thus addressed, spake unto his wife,
saying, O thou fair one, never have I spoken a falsehood. Therefore, go
I
shall. This was also settled between ourselves. O amiable one, I have
passed the time happily with thee. And, O fair one, tell thy brother,
when
I am gone, that I have left thee. And upon my going away, it behoveth
thee
not to grieve for me.'
"Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless
features, filled with anxiety and sorrow, having mustered sufficient
courage and patience, though her heart was still quaking, then spake
unto
Rishi Jaratkaru. Her words were obstructed with tears and her face was
pale with fear. And the palms of her hands were joined together, and
her
eyes were bathed in tears. And she said, 'It behoveth thee not to leave
me
without a fault. Thou treadest over the path of virtue. I too have been
in
the same path, with heart fixed on the good of my relatives. O best of
Brahmanas, the object for which I was bestowed on thee hath not been
accomplished yet. Unfortunate that I am, what shall Vasuki say unto me?
O
excellent one, the offspring desired of by my relatives afflicted by a
mother's curse, do not yet appear! The welfare of my relatives
dependeth
on the acquisition of offspring from thee. And in order that my
connection
with thee may not be fruitless, O illustrious Brahmana, moved by the
desire of doing good to my race do I entreat thee. O excellent one,
high-
souled thou art; so why shall thou leave me who am faultless? This is
what
is not just clear to me.'
"Thus addressed, the Muni of great ascetic merit spake unto his wife
Jaratkaru these words that were proper and suitable to the occasion.
And
he said, 'O fortunate one, the being thou hast conceived, even like
unto
Agni himself is a Rishi of soul highly virtuous, and a master of the
Vedas
and their branches.'
"Having said so, the great Rishi, Jaratkaru of virtuous soul, went
away,
his heart firmly fixed on practising again the severest penances.'"
SECTION XLVIII
(Astika Parva continued)
"Sauti said, 'O thou of ascetic wealth, soon after her lord had left
her,
Jaratkaru went to her brother. And she told him everything that had
happened. And the prince of snakes, hearing the calamitous news, spake
unto his miserable sister, himself more miserable still.'
"And he said, 'Thou knowest, O amiable one, the purpose of thy
bestowal,
the reason thereof. If, from that union, for the welfare of the snakes,
a
son be born, then he, possessed of energy, will save us all from the
snake-
sacrifice. The Grandsire had said so, of old, in the midst of the gods.
O
fortunate one, hast thou conceived from thy union with that best of
Rishis? My heart's desire is that my bestowal of thee on that wise one
may
not be fruitless. Truly, it is not proper for me to ask thee about
this.
But from the gravity of the interests I ask thee this. Knowing also the
obstinacy of thy lord, ever engaged in severe penances, I shall not
follow
him, for he may curse me. Tell me in detail all that thy lord, O
amiable
one, hath done, and extract that terribly afflicting dart that lies
implanted for a long time past in my heart.'
"Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes,
at
length replied, saying, 'Asked by me about offspring, the high-souled
and
mighty ascetic said, 'There is,'--and then he went away. I do not
remember
him to have ever before speak even in jest aught that is false. Why
should
he, O king, speak a falsehood on such a serious occasion? He said,
'Thou
shouldst not grieve, O daughter of the snake race, about the intended
result of our union. A son shall be born to thee, resplendent as the
blazing sun.' O brother, having said this to me, my husband of ascetic
wealth went away--Therefore, let the deep sorrow cherished in thy heart
disappear.'
"Sauti continued, 'Thus addressed, Vasuki, the king of the snakes,
accepted those words of his sister, and in great joy said, 'Be it so!'
And
the chief of the snakes then adored his sister with his best regards,
gift
of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo
endued with great splendour, began to develop, like the moon in the
heavens in the bright fortnight.
"And in due time, the sister of the snakes, O Brahmana, gave birth to a
son of the splendour of a celestial child, who became the reliever of
the fears of his ancestors and maternal relatives. The child grew up
there
in the house of the king of the snakes. He studied the Vedas and their
branches with the ascetic Chyavana, the son of Bhrigu. And though but a
boy, his vows were rigid. And he was gifted with great intelligence,
and
with the several attributes of virtue, knowledge, freedom from the
world's
indulgences, and saintliness. And the name by which he was known to the
world was Astika. And he was known by the name of Astika (whoever is)
because his father had gone to the woods, saying. 'There is', when he
was
in the womb. Though but a boy, he had great gravity and intelligence.
And
he was reared with great care in the palace of the snakes. And he was
like
the illustrious lord of the celestials, Mahadeva of the golden form,
the
wielder of the trident. And he grew up day by day, the delight of all
the
snakes.'"
SECTION XLIX
(Astika Parva continued)
"Saunaka said, 'Tell me again, in detail,--all that king Janamejaya had
asked his ministers about his father's ascension to heaven.'
'Sauti said, 'O Brahmana, hear all that the king asked his ministers,
and
all that they said about the death of Parikshit.'
"Janamejaya asked, 'Know ye all that befell my father. How did that
famous
king, in time, meet with his death? Hearing from you the incidents of
my
father's life in detail, I shall ordain something, if it be for the
benefit of the world. Otherwise, I shall do nothing.'
'The minister replied, 'Hear, O monarch, what thou hast asked, viz., an
account of thy illustrious father's life, and how also that king of
kings
left this world. Thy father was virtuous and high-souled, and always
protected his people. O, hear, how that high-souled one conducted
himself
on earth. Like unto an impersonation of virtue and justice, the
monarch,
cognisant of virtue, virtuously protected the four orders, each engaged
in
the discharge of their specified duties. Of incomparable prowess, and
blessed with fortune, he protected the goddess Earth. There was none
who
hated him and he himself hated none. Like unto Prajapati (Brahma) he
was
equally disposed towards all creatures. O monarch, Brahmanas and
Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the
practice
of their respective duties, were impartially protected by that king.
Widows and orphans, the maimed and the poor, he maintained. Of handsome
features, he was unto all creatures like a second Soma. Cherishing his
subjects and keeping them contented, blessed with good fortune, truth-
telling, of immense prowess, he was the disciple of Saradwat in the
science of arms. And, O Janamejaya, thy father was dear unto Govinda.
Of
great fame, he was loved by all men. And he was born in the womb of
Uttara
when the Kuru race was almost extinct. And, therefore, the mighty son
of
Abhimanyu came to be called Parikshit (born in an extinct line). Well-
versed in the interpretation of treatises on the duties of kings, he
was
gifted with every virtue. With passions under complete control,
intelligent, possessing a retentive memory, the practiser of all
virtues,
the conqueror of his six passions of powerful mind, surpassing all, and
fully acquainted with the science of morality and political science,
the
father had ruled over these subjects for sixty years. And he then died,
mourned by all his subjects. And, after him, O first of men, thou hast
acquired this hereditary kingdom of the Kurus for the last thousand
years.
Thou wast installed while a child, and art thus protecting every
creature.'
"Janamejaya said, 'There hath not been born in our race a king who hath
not sought the good of his subjects or been loved by them. Behold
especially the conduct of my grandsires ever engaged in great
achievements.
How did my father, blessed with many virtues, meet with his death?
Describe everything to me as it happened. I am desirous of hearing it
from
you!'
"Sauti continued, 'Thus directed by the monarch, those councillors,
ever
solicitous of the good of the king, told him everything exactly as it
had
occurred.'
'And the councillors said, 'O king, that father of thine, that
protector
of the whole earth, that foremost of all persons obedient to the
scriptures, became addicted to the sports of the field, even as Pandu
of
mighty arms, that foremost of all bearers of the bow in battle. He made
over to us all the affairs of state from the most trivial to the most
important. One day, going into the forest, he pierced a deer with an
arrow.
And having pierced it he followed it quickly on foot into the deep
woods,
armed with sword and quiver. He could not, however, come upon the lost
deer. Sixty years of age and decrepit, he was soon fatigued and became
hungry. He then saw in the deep woods a high-souled Rishi. The Rishi
was
then observing the vow of silence. The king asked him about the deer,
but,
though asked, he made no reply. At last the king, already tired with
exertion and hunger, suddenly became angry with that Rishi sitting
motionless like a piece of wood in observance of his vow of silence.
Indeed, the king knew not that he was a Muni observing the vow of
silence.
Swayed by anger, thy father insulted him. O excellent one of the
Bharata
race, the king, thy father taking up from the ground with the end of
his
bow a dead snake placed it on the shoulders of that Muni of pure soul.
But
the Muni spake not a word good or bad and was without anger. He
continued
in the same posture, bearing the dead snake.'"
SECTION L
(Astika Parva continued)
'Sauti continued, 'The ministers said, 'That king of kings then, spent
with hunger and exertion, and having placed the snake upon the
shoulders
of that Muni, came back to his capital. The Muni had a son, born of a
cow,
of the name of Sringin. He was widely known, possessed of great prowess
and energy, and very wrathful. Going (every day) to his preceptor he
was
in the habit of worshipping him. Commanded by him, Sringin was
returning
home, when he heard from a friend of his about the insult of his father
by
thy parent. And, O tiger among kings, he heard that his father, without
having committed any fault, was bearing, motionless like a statue, upon
his shoulders a dead snake placed thereon. O king, the Rishi insulted
by
thy father was severe in ascetic penances, the foremost of Munis, the
controller of passions, pure, and ever engaged in wonderful acts. His
soul
was enlightened with ascetic penances, and his organs and their
functions
were under complete control. His practices and his speech were both
very
nice. He was contented and without avarice. He was without meanness of
any
kind and without envy. He was old and used to observe the vow of
silence.
And he was the refuge whom all creatures might seek in distress.
"Such was the Rishi insulted by thy father. The son, however, of that
Rishi, in wrath, cursed thy father. Though young in years, the powerful
one was old in ascetic splendour. Speedily touching water, he spake,
burning as it were with spiritual energy and rage, these words in
allusion
to thy father, 'Behold the power of my asceticism! Directed by my
words,
the snake Takshaka of powerful energy and virulent poison, shall,
within
seven nights hence, burn, with his poison the wretch that hath placed
the
dead snake upon my un-offending father.' And having said this, he went
to
where his father was. And seeing his father he told him of his curse.
The
tiger among Rishis thereupon sent to thy father a disciple of his,
named
Gaurmukha, of amiable manners and possessed of every virtue. And having
rested a while (after arrival at court) he told the king everything,
saying in the words of his master, 'Thou hast been cursed, O king, by
my
son. Takshaka shall burn thee with his poison! Therefore, O king, be
careful.' O Janamejaya, hearing those terrible words, thy father took
every precaution against the powerful snake Takshaka.
"And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa,
desired to come to the monarch. But the snake Takshaka saw Kasyapa. And
the prince of snakes spake unto Kasyapa without loss of time, saying,
'Where dost thou go so quickly, and what is the business on which thou
goest?' Kasyapa replied, saying, 'O Brahmana, I am going whither king
Parikshit, that best of the Kurus, is. He shall today be burnt by the
poison of the snake Takshaka. I go there quickly in order to cure him,
in
fact, in order that, protected by me, the snake may not bite him to
death.' Takshaka answered, saying, 'Why dost thou seek to revive the
king
to be bitten by me? I am that Takshaka. O Brahmana, behold the
wonderful
power of my poison. Thou art incapable of reviving that monarch when
bit
by me.' So saying, Takshaka, then and there, bit a lord of the forest
(a
banian tree). And the banian, as soon as it was bit by the snake, was
converted into ashes. But Kasyapa, O king, revived it. Takshaka
thereupon
tempted him, saying, 'Tell me thy desire.' And Kasyapa, too, thus
addressed, spake again unto Takshaka, saying, 'I go there from desire
of
wealth.' And Takshaka, thus addressed, then spake unto the high-souled
Kasyapa in these soft words, 'O sinless one, take from me more wealth
than
what thou expectest from that monarch, and go back!' And Kasyapa, that
foremost of men, thus addressed by the snake, and receiving from him as
much wealth as he desired, wended his way back.
"And Kasyapa going back, Takshaka, approaching in disguise, blasted,
with
the fire of his poison, thy virtuous father, the first of kings, then
staying in his mansion with all precautions. And after that, thou hast,
O
tiger among men, been installed (on the throne). And, O best of
monarchs,
we have thus told thee all that we have seen and heard, cruel though
the
account is. And hearing all about the discomfiture of thy royal father,
and of the insult to the Rishi Utanka, decide thou that which should
follow!'
'Sauti continued, 'King Janamejaya, that chastiser of enemies, then
spake
upto all his ministers. And he said, 'When did ye learn all that
happened
upon that, banian reduced to ashes by Takshaka, and which, wonderful as
it
is, was afterwards revived by Kasyapa? Assuredly, my father could not
have
died, for the poison could have been neutralised by Kasyapa with his
mantras. That worst of snakes, of sinful soul, thought within his mind
that if Kasyapa resuscitated the king bit by him, he, Takshaka, would
be
an object of ridicule in the world owing to the neutralisation of his
poison. Assuredly, having thought so, he pacified the Brahmana. I have
devised a way, however, of inflicting punishment upon him. I like to
know,
however, what ye saw or heard, what happened in the deep solitude of
the
forest,--viz., the words of Takshaka and the speeches of Kasyapa.
Having
known it, I shall devise the means of exterminating the snake race.'
"The ministers said, 'Hear, O monarch of him who told us before of the
meeting between that foremost Brahmana and that prince of snakes in the
woods. A certain person, O monarch, had climbed up that tree containing
some dry branches with the object of breaking them for sacrificial
fuel.
He was not perceived either by the snake or by the Brahmana. And, O
king,
that man was reduced to ashes along with the tree itself. And, O king
of
kings, he was revived with the tree by the power of the Brahmana. That
man,
a Brahmana's menial, having come to us, represented fully everything as
it
happened between Takshaka and the Brahmana. Thus have we told thee, O
king,
all that we have seen and heard. And having heard it, O tiger among
kings,
ordain that which should follow.'
"Sauti continued, 'King Janamejaya, having listened to the words of his
ministers, was sorely afflicted with grief, and began to weep. And the
monarch began to squeeze his hands. And the lotus-eyed king began to
breathe a long and hot breath, shed tears, and shrieked aloud. And
possessed with grief and sorrow, and shedding copious tears, and
touching
water according to the form, the monarch spake. And reflecting for a
moment, as if settling something in his mind, the angry monarch,
addressing all ministers, said these words.
'I have heard your account of my father's ascension to heaven. Know ye
now
what my fixed resolve is. I think no time must be lost in avenging this
injury upon the wretch Takshaka that killed my father. He burnt my
father
making Sringin only a secondary cause. From malignity alone he made
Kasyapa return. If that Brahmana had arrived, my father assuredly would
have lived. What would he have lost if the king had revived by the
grace
of Kasyapa and the precautionary measures of his ministers? From
ignorance
of the effects of my wrath, he prevented Kasyapa--that excellent of
Brahmanas--whom he could not defeat, from coming to my father with the
desire of reviving him. The act of aggression is great on the part of
the
wretch Takshaka who gave wealth unto that Brahmana in order that he
might
not revive the king. I must now avenge myself on my father's enemy to
please myself, the Rishi Utanka and you all.'"
SECTION LI
(Astika Parva continued)
'Sauti said, 'King Janamejaya having said so, his ministers expressed
their approbation. And the monarch then expressed his determination to
perform a snake-sacrifice. And that lord of the Earth--that tiger of
the
Bharata race--the son of Parikshit, then called his priest and Ritwiks.
And accomplished in speech, he spake unto them these words relating to
the
accomplishment of his great task. 'I must avenge myself on the wretch
Takshaka who killed my father. Tell me what I must do. Do you know any
act
by which I may cast into the blazing fire the snake Takshaka with his
relatives? I desire to burn that wretch even as he burnt, of yore, by
the
fire of his poison, my father.'
"The chief priest answered, 'There is, O king, a great sacrifice for
thee
devised by the gods themselves. It is known as the snake-sacrifice, and
is
read of in the Puranas. O king, thou alone canst accomplish it, and no
one
else. Men versed in the Puranas have told us, there is such a
sacrifice.'
"Sauti continued, 'Thus addressed, the king, O excellent one, thought
Takshaka to be already burnt and thrown into the blazing mouth of Agni,
the eater of the sacrificial butter. The king then said unto those
Brahmanas versed in mantras, 'I shall make preparations for that
sacrifice.
Tell me the things that are necessary.' And the king's Ritwiks, O
excellent Brahmana, versed in the Vedas and acquainted with the rites
of
that sacrifice measured, according to the scriptures, the land for the
sacrificial platform. And the platform was decked with valuable
articles
and with Brahmanas. And it was full of precious things and paddy. And
the
Ritwika sat upon it at ease. And after the sacrificial platform had
been
thus constructed according to rule and as desired, they installed the
king
at the snake-sacrifice for the attainment of its object. And before the
commencement of the snake-Sacrifice that was to come, there occurred
this
very important incident foreboding obstruction to the sacrifice. For
when
the sacrificial platform was being constructed, a professional builder
of
great intelligence and well-versed in the knowledge of laying
foundations,
a Suta by caste, well-acquainted with the Puranas, said, 'The soil upon
which and the time at which the measurement for the sacrificial
platform
has been made, indicate that this sacrifice will not be completed, a
Brahmana becoming the reason thereof.' Hearing this, the king, before
his
installation, gave orders to his gate-keepers not to admit anybody
without
his knowledge."
SECTION LII
(Astika Parva continued)
"Sauti said, 'The snake-sacrifice then commenced according to due form.
And the sacrificial priests, competent in their respective duties
according to the ordinance, clad in black garments and their eyes red
from
contact with smoke, poured clarified butter into the blazing fire,
uttering the appropriate mantras. And causing the hearts of all the
snakes
to tremble with fear, they poured clarified butter into the mouth of
Agni
uttering the names of the snakes. And the snakes thereupon began to
fall
into the blazing fire, benumbed and piteously calling upon one another.
And swollen and breathing hard, and twining each other with their heads
and tails, they came in large numbers and fell into the fire. The
white,
the black, the blue, the old and the young--all fell alike into the
fire,
uttering various cries. Those measuring a krosa, and those measuring a
yojana, and those of the measure of a gokarna, fell continuously with
great violence into that first of all fires. And hundreds and thousands
and tens of thousands of snakes, deprived of all control over their
limbs,
perished on that occasion. And amongst those that perished, there were
some that were like horses, other like trunks of elephants, and others
of
huge bodies and strength like maddened elephants Of various colours and
virulent poison, terrible and looking like maces furnished with iron-
spikes, of great strength, ever inclined to bite, the snakes, afflicted
with their mother's curse, fell into the fire.'"
SECTION LIII
(Astika Parva continued)
"Saunaka asked, 'What great Rishis became the Ritwiks at the snake-
sacrifice of the wise king Janamejaya of the Pandava line? Who also
became
the Sadasyas in that terrible snake-sacrifice, so frightful to the
snakes,
and begetting such sorrow in them? It behoveth thee to describe all
these
in detail, so that, O son of Suta, we may know who were acquainted with
the rituals of the snake-sacrifice.'
"Sauti replied, 'I will recite the names of those wise ones who became
the
monarch's Ritwiks and Sadasyas. The Brahmana Chandabhargava became the
Hotri in that sacrifice. He was of great reputation, and was born in
the
race of Chyavana and was the foremost of those acquainted with the
Vedas.
The learned old Brahmana, Kautsa, became the Udgatri, the chanter of
the
Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the
Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka,
Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya,
Kundajathara,
the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa
and
the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and
many other Brahmanas who had got through the Vedas became the Sadasyas
at
that sacrifice of the son of Parikshit.
"When the Ritwiks in that snake-sacrifice began to pour clarified
butter
into the fire, terrible snakes, striking fear into every creature,
began
to fall into it. And the fat and the marrow of the snakes thus falling
into the fire began to flow in rivers. And the atmosphere was filled
with
an insufferable stench owing to the incessant burning of the snakes.
And
incessant also were the cries of the snakes fallen into the fire and
those
in the air about to fall into it.
'Meanwhile, Takshaka, that prince of snakes, as soon as he heard that
king
Janamejaya was engaged in the sacrifice, went to the palace of
Purandara
(Indra). And that best of snakes, having represented all that had taken
place, sought in terror the protection of Indra after having
acknowledged
his fault. And Indra, gratified, told him, 'O prince of snakes, O
Takshaka,
here thou hast no fear from that snake-sacrifice. The Grandsire was
pacified by me for thy sake. Therefore, thou hast no fear. Let this
fear
of thy heart be allayed.'
"Sauti continued, 'Thus encouraged by him, that best of snakes began to
dwell in Indra's abode in joy and happiness. But Vasuki, seeing that
the
snakes were incessantly falling into the fire and that his family was
reduced to only a few, became exceedingly sorry. And the king of the
snakes was afflicted with great grief, and his heart was about to
break.
And summoning his sister, he spake unto her, saying, 'O amiable one, my
limbs are burning and I no longer see the points of the heavens. I am
about to fall down from loss of consciousness. My mind is turning, my
sight is falling and my heart is breaking. Benumbed, I may fall today
into
that blazing fire! This sacrifice of the son of Parikshit is for the
extermination of our race. It is evident I also shall have to go to the
abode of the king of the dead. The time is come, O my sister, on
account
of which thou wert bestowed by me on Jaratkaru to protect us with our
relatives. O best of the women of the snake race, Astika will put an
end
to the sacrifice that is going on. The Grandsire told me this of old.
Therefore, O child, solicit thy dear son who is fully conversant with
the
Vedas and regarded even by the old, for the protection of myself and
also
of those dependent on me."'
SECTION LIV
(Astika Parva continued)
"Sauti said, 'Then the snake-dame Jaratkaru, calling her own son, told
him
the following words according to the directions of Vasuki, the king of
the
snakes. 'O son, the time is come for the accomplishment of that object
for
which I was bestowed on thy father by my brother. Therefore, do thou
that
which should be done.'
"Astika asked, 'Why wert thou, O mother, bestowed on my father by my
uncle? Tell me all truly so that on hearing it, I may do what is
proper.'
"Then Jaratkaru, the sister of the king of the snakes, herself unmoved
by
the general distress, and even desirous of the welfare of her
relatives,
said unto him, 'O son, it is said that the mother of all the snakes is
Kadru. Know thou why she cursed in anger her sons.' Addressing the
snakes
she said, 'As ye have refused to falsely represent Uchchaihsravas, the
prince of horses, for bringing about Vinata's bondage according to the
wager, therefore, shall he whose charioteer is Vayu burn you all in
Janamejaya's sacrifice. And perishing in that sacrifice, ye shall go to
the region of the unredeemed spirits.' The Grandsire of all the worlds
spake unto her while uttering this curse, 'Be it so,' and thus approved
of
her speech. Vasuki, having heard that curse and then the words of the
Grandsire, sought the protection of the gods, O child, on the occasion
when the amrita was being churned for. And the gods, their object
fulfilled, for they had obtained the excellent amrita, with Vasuki
ahead,
approached the Grandsire. And all the gods, with king Vasuki, sought to
incline Him who was born of the lotus to be propitious, so that the
curse
might be made abortive.'
"And the gods said, 'O Lord, Vasuki, the king of the snakes, is sorry
on
account of his relatives. How may his mother's curse prove abortive?'
"Brahman thereupon replied, saying, 'Jaratkaru will take unto himself a
wife of the name of Jaratkaru; the Brahmana born of her will relieve
the
snakes.'
"Vasuki, the best of snakes, hearing those words, bestowed me, O thou
of
godlike looks, on thy high-souled father some time before the
commencement
of the sacrifice. And from that marriage thou art born of me. That time
has come. It behoveth thee to protect us from this danger. It behoveth
thee to protect my brother and myself from the fire, so that the
object,
viz., our relief, for which I was bestowed on thy wise father, may not
be
unfulfilled. What dost thou think, O son?'
"Sauti continued, 'Thus addressed, Astika said unto his mother, 'Yes, I
will.' And he then addressed the afflicted Vasuki, and as if infusing
life
into him, said, 'O Vasuki, thou best of snakes, thou great being, truly
do
I say, I shall relieve thee from that curse. Be easy, O snake! There is
no
fear any longer. I shall strive earnestly so that good may come! Nobody
hath ever said that my speech, even in jest, hath proved false. Hence
on
serious occasions like this, I need not say anything more, O uncle,
going
thither today I shall gratify, with words mixed with blessings, the
monarch Janamejaya installed at the sacrifice, so that, O excellent
one,
the sacrifice may stop. O highminded one, O king of the snakes, believe
all that I say. Believe me, my resolve can never be unfulfilled.'
"And Vasuki then said, 'O Astika, my head swims and my heart breaks. I
cannot discern the points of the earth, as I am afflicted with a
mother's
curse.'
"And Astika said, 'Thou best of snakes, it behoveth thee not to grieve
any
longer. I shall dispel this fear of thine from the blazing fire. This
terrible punishment, capable of burning like the fire at the end of the
Yuga, I shall extinguish. Nurse not thy fear any longer.'
"Sauti continued, 'Then that best of Brahmanas, Astika, quelling the
terrible fear of the Vasuki's heart, and taking it, as it were, on
himself,
wended, for the relief of the king of the snakes, with speed to
Janamejaya's sacrifice blessed with every merit. And Astika having gone
thither, beheld the excellent sacrificial compound with numerous
Sadasyas
on it whose splendour was like unto that of the Sun or Agni. But that
best
of Brahmanas was refused admittance by the door-keepers. And the mighty
ascetic gratified them, being desirous of entering the sacrificial
compound. And that best of Brahmanas, that foremost of all virtuous
men,
having entered the excellent sacrificial compound, began to adore the
king
of infinite achievements, Ritwiks, the Sadasyas, and also the sacred
fire.'"
SECTION LV
(Astika Parva continued)
"Astika said, 'Soma and Varuna and Prajapati performed sacrifices of
old
in Prayaga. But thy sacrifice, O foremost one of Bharata's race, O son
of
Parikshit, is not inferior to any of those. Let those dear unto us be
blessed! Sakra performed a hundred sacrifices. But this sacrifice of
thine,
O foremost one of Bharata's race, O son of Parikshit, is fully equal to
ten thousand sacrifices of Sakra. Let those dear unto us be blessed!
Like
the sacrifice of Yama, of Harimedha, or of king Rantideva, is the
sacrifice of thine, O foremost one of Bharata's race, O son of
Parikshit.
Let those dear unto us be blessed! Like the sacrifice of Maya, of king
Sasavindu, or of king Vaisravana, is this sacrifice of thine, O
foremost
one of Bharata's race, O son of Satyavati, in which he himself was the
chief priest, is this sacrifice of Nriga, of Ajamida, of the son of
Dasaratha, is this sacrifice of thine, O foremost one of Bharata's
race, O
son of Parikshit. Let those dear unto us be blessed! Like the sacrifice
of
king Yudhishthira, the son of a god and belonging to Ajamida race,
heard
of (even) in the heavens, is this sacrifice of thine. O foremost one of
Bharata's race, O son of Parikshit, let those dear unto us be blessed!
Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in
which
he himself was the chief priest, is this sacrifice of thine, O foremost
one of Bharata's race, O son of Parikshit. Let those dear unto us be
blessed! These (Ritwiks and Sadasyas) that are here engaged in making
thy
sacrifice, like unto that of the slayer of Vritra, are of splendour
equal
to that of the sun. There now remains nothing for them to know, and
gifts
made to them become inexhaustible (in merit). It is my conviction that
there is no Ritwik in all the worlds who is equal to thy Ritwik,
Dwaipayana. His disciples, becoming Ritwiks, competent for their
duties,
travel over the earth. The high-souled bearer of libation (viz., Agni),
called also Vibhavasu and Chitrabhanu, having gold for his vital seed
and
having his path, marked by black smoke, blazing up with flames inclined
to
the right, beareth these thy libations of clarified butter to the gods.
In
this world of men there is no other monarch equal to thee in the
protection of subjects. I am ever well-pleased with thy abstinence.
Indeed,
thou art either Varuna, or Yama, the god of Justice. Like Sakra
himself,
thunderbolt in hand, thou art, in this world, the protector of all
creatures. In this earth there is no man so great as thou and no
monarch
who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and
Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour
equal
to the sun, and of excellent vows, thou art O monarch, like Bhishma!
Like
Valmiki thou art of energy concealed. Like Vasishtha thou hast
controlled
thy wrath. Like Indra is thy lordship. Thy splendour also shines like
that
of Narayana. Like Yama art thou conversant with the dispensation of
justice. Thou art like Krishna adorned with every virtue. Thou art the
home of the good fortune that belongs to the Vasus. Thou art also the
refuge of the sacrifices. In strength thou art equal to Damvodbhava.
Like
Rama (the son of Jamadagni) thou art conversant with the scriptures and
arms. In energy thou art equal to Aurva and Trita. Thou inspirest
terror
by thy looks like Bhagiratha.'
"Sauti said, 'Astika, having thus adored them, gratified them all,
viz.,
the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king
Janamejaya beholding the signs and indications manifested all around,
addressed them as follows.'"
SECTION LVI
(Astika Parva continued)
"Janamejaya said, 'Though this one is but a boy, he speaks yet like a
wise
old man. He is not a boy but one wise and old. I think, I desire to
bestow
on him a boon. Therefore, ye Brahmanas, give me the necessary
permission.'
"The Sadasyas said, 'A Brahmana, though a boy, deserves the respect of
kings. The learned ones do more so. This boy deserves every desire of
his
being fulfilled by thee, but not before Takshaka comes with speed.'
"Sauti continued, 'The king, being inclined to grant the Brahmana a
boon,
said 'Ask thou a boon.' The Hotri, however, being rather displeased,
said,
'Takshaka hath not come as yet into this sacrifice.'
"Janamejaya replied, 'Exert ye to the best of your might, so that this
sacrifice of mine may attain completion, and Takshaka also may soon
come
here. He is my enemy.'
"The Ritwiks replied, 'As the scriptures declare unto us, and as the
fire
also saith, O monarch, (it seems that) Takshaka is now staying in the
abode of Indra, afflicted with fear.'
"Sauti continued, 'The illustrious Suta named Lohitaksha also,
conversant
with the Puranas, had said so before.
"Asked by the king on the present occasion he again told the monarch,
'Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I
say, O monarch, that Indra hath granted him this boon, saying, 'Dwell
with
me in concealment, and Agni shall not burn thee.'
"Sauti continued, 'Hearing this, the king installed in the sacrifice
became very sorry and urged the Hotri to do his duty. And as the Hotri,
with mantras, began to pour clarified butter into the fire Indra
himself
appeared on the scene. And the illustrious one came in his car, adorned
by
all the gods standing around, followed by masses of clouds, celestial
singers, and the several bevies of celestial dancing girls. And
Takshaka
anxious with fear, hid himself in the upper garment of Indra and was
not
visible. Then the king in his anger again said unto his mantra-knowing
Brahmanas these words, bent upon the destruction of Takshaka, 'If the
snake Takshaka be in the abode of Indra, cast him into the fire with
Indra
himself.'
"Sauti continued, 'Urged thus by the king Janamejaya about Takshaka,
the
Hotri poured libations, naming that snake then staying there. And even
as
the libations were poured, Takshaka, with Purandara himself, anxious
and
afflicted, became visible in a moment in the skies. Then Purandara,
seeing
that sacrifice, became much alarmed, and quickly casting Takshaka off,
went back to his own abode. After Indra had gone away, Takshaka, the
prince of snakes, insensible with fear, was by virtue of the mantras,
brought near enough the flames of the sacrificial fire.'
"The Ritwiks then said, 'O king of kings, the sacrifice of thine is
being
performed duly. It behoveth thee, O Lord, to grant a boon now to this
first of Brahmanas.'
"Janamejaya then said, 'Thou immeasurable one of such handsome and
child-
like features, I desire to grant thee a worthy boon. Therefore, ask
thou
that which thou desirest in thy heart. I promise thee, that I will
grant
it even if it be ungrantable.'
"The Ritwiks said, 'O monarch, behold, Takshaka is soon coming under
thy
control! His terrible cries, and loud roar is being heard. Assuredly,
the
snake hath been forsaken by the wielder of thunder. His body being
disabled by your mantras, he is falling from heaven. Even now, rolling
in
the skies, and deprived of consciousness, the prince of snakes cometh,
breathing loudly.'
"Sauti continued, 'While Takshaka, the prince of snakes was about to
fall
into the sacrificial fire, during those few moments Astika spoke as
follows, 'O Janamejaya, if thou wouldst grant me a boon, let this
sacrifice of thine come to an end and let no more snakes fall into the
fire.'
"O Brahmana, the son of Parikshit, being thus addressed by Astika,
became
exceedingly sorry and replied unto Astika thus, 'O illustrious one,
gold,
silver, kine, whatever other possessions thou desirest I shall give
unto
thee. But let not my sacrifice come to an end.'
"Astika thereupon replied, 'Gold, silver or kine, I do not ask of thee,
O
monarch! But let thy sacrifice be ended so that my maternal relations
be
relieved.'
"Sauti continued, 'The son of Parikshit, being thus addressed by
Astika,
repeatedly said this unto that foremost of speakers, 'Best of the
Brahmanas, ask some other boon. O, blessed be thou!' But, O thou of
Bhrigu's race, he did not beg any other boon. Then all the Sadasyas
conversant with the Vedas told the king in one voice, 'Let the Brahmana
receive his boon!'"
SECTION LVII
(Astika Parva continued)
"Saunaka said, 'O son of a Suta, I desire to hear the names of all
those
snakes that fell into the fire of this snake-sacrifice!'
"Sauti replied, 'Many thousands and tens of thousands and billions of
snakes fell into the fire. O most excellent Brahmana, so great is the
number that I am unable to count them all. So far, however, as I
remember,
hear the names I mention of the principal snakes cast into the fire.
Hear
first the names of the principal ones of Vasuki's race alone, of colour
blue, red and white of terrible form and huge body and deadly poison.
Helpless and miserable and afflicted with their mother's curse, they
fell
into the sacrificial fire like libations of butter.
"Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,
Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these
snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous
other
snakes well-born, and of terrible form and great strength, were burnt
in
the blazing fire. I shall now mention those born in the race of
Takshaka.
Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka;
Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara,
Muka,
Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These
snakes born of Takshaka fell into the fire. And Paravata, Parijata,
Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana--
these born in the race of Airavata fell into the fire. Now hear, O best
of
Brahmanas, the names of the snakes I mention born in the race of
Kauravya:
Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera,
Dhurtaka,
Pratara and Astaka. There born in the race of Kauravya fell into the
fire.
Now hear the names I mention, in order, of those snakes endued with the
speed of the wind and with virulent poison, born in the race of
Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka;
Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka,
Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha,
Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and
Vasaka;
Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka,
Maniskandha and Aruni.
"O Brahmana, thus I have recited the names of the principal snakes
known
widely for their achievements--I have not been able to name all, the
number being countless. The sons of these snakes, the sons of those
sons,
that were burnt having fallen into the fire, I am unable to mention.
They
are so many! Some of three heads, some of seven, others of ten, of
poison
like unto the fire at the end of the yuga and terrible in form,--they
were
burnt by thousands!
"Many others, of huge bodies, of great speed, tall as mountain summits,
of
the length of a yama, of a yojana, and of two yojanas, capable of
assuming
at will any form and of mastering at will any degree of strength, of
poison like unto blazing fire, afflicted by the curse of a mother, were
burnt in that great 'sacrifice.'"
SECTION LVIII
(Astika Parva, continued)
"Sauti said, 'Listen now to another very wonderful incident in
connection
with Astika. When king Janamejaya was about to gratify Astika by
granting
the boon, the snake (Takshaka), thrown off Indra's hands, remained in
mid
without actually falling. King Janamejaya thereupon became curious, for
Takshaka, afflicted with fear, did not at once fall into the fire
although
libations were poured in proper form into the blazing sacrificial Agni
in
his name.'
"Saunaka said, 'Was it, O Suta, that the mantras of those wise
Brahmanas
were not potent; since Takshaka did not fall into the fire?'
"Sauti replied, 'Unto the unconscious Takshaka, that best of snakes,
after
he had been cast off Indra's hands, Astika had thrice said, 'Stay,'
'Stay,' 'Stay.' And he succeeded in staying in the skies, with
afflicted
heart, like a person somehow staying between the welkin and the earth.
"The king then, on being repeatedly urged by his Sadasyas, said, 'Let
it
be done as Astika hath said. Let the sacrifice be ended, let the snakes
be
safe, let this Astika also be gratified, O Suta, thy words also be
true.'
When the boon was granted to Astika, plaudits expressive of joy rang
through the air. Thus the sacrifice of the son of Parikshit--that king
of
the Pandava race--came to an end. The king Janamejaya of the Bharata
race
was himself pleased, and on the Ritwiks with the Sadasyas, and on all
who
had come there, the king, bestowed money by hundreds and thousands. And
unto Suta Lohitaksha--conversant with the rules of building and
foundations--who had at the commencement said that a Brahmana would be
the
cause of the interruption of the snake-sacrifice, the king gave much
wealth. The king, of uncommon kindness, also gave him various things,
with
food and wearing apparel, according to his desire, and became very much
pleased. Then he concluded his sacrifice according to the prescribed
rites,
and after treating him with every respect, the king in joy sent home
the
wise Astika exceedingly gratified, for he had attained his object. And
the
king said unto him, 'Thou must come again to become a Sadasya in my
great
Horse-sacrifice.' And Astika said, 'yes' and then returned home in
great
joy, having achieved his great end after gratifying the monarch. And
returning in joy to his uncle and mother and touching their feet, he
recounted to them everything as it had happened.'
"Sauti continued, 'Hearing all he had said, the snakes that had come
thither became very much delighted, and their fears were allayed. They
were much pleased with Astika and asked him to solicit a boon, saying,
'O
learned one, what good shall we do unto thee? We have been very much
gratified, having been all saved by thee. What shall we accomplish for
thee, O child!'
"Astika said, 'Let those Brahmanas, and other men, who shall, in the
morning or in the evening, cheerfully and with attention, read the
sacred
account of this my act, have no fear from any of you.' And the snakes
in
joy thereupon said, 'O nephew, in the nature of thy boon, let it be
exactly as thou sayest. That which thou askest we all shall cheerfully
do,
O nephew! And those also that call to mind Astika, Artiman and Sunitha,
in
the day or in the night, shall have no fear of snakes. He again shall
have
no fear of snakes who will say, 'I call to mind the famous Astika born
of
Jaratkaru, that Astika who saved the snakes from the snake-sacrifice.
Therefore, ye snakes of great good fortune, it behoveth you not to bite
me.
But go ye away, blessed be ye, or go away thou snake of virulent
poison,
and remember the words of Astika after the snake sacrifice of
Janamejaya.
That snake who does not cease from biting after hearing such mention of
Astika, shall have his hood divided a hundredfold like the fruit of
Sinsa
tree.'
"Sauti continued, 'That first of Brahmanas, thus addressed by the
foremost
of the chief snakes assembled together, was very much gratified. And
the
high-souled one then set his heart upon going away.
"And that best of Brahmanas, having saved the snakes from the snake-
sacrifice, ascended to heaven when his time came, leaving sons and
grandsons behind him.
'Thus have I recited to thee this history of Astika exactly as it
happened.
Indeed, the recitation of this history dispelleth all fear of snakes.'
'Sauti continued, 'O Brahmanas, O foremost one of Bhrigu's race, as thy
ancestor Pramati had cheerfully narrated unto his inquiring son Ruru,
and
as I had heard it, thus have I recited this blessed history, from the
beginning, of the learned Astika. And, O Brahmana, O oppressor of all
enemies, having heard this holy history of Astika that increaseth
virtue,
and which thou hadst asked me about after hearing the story of the
Dundubha, let thy ardent curiosity be satisfied.'"
SECTION LIX
(Adivansavatarana Parva)
"Saunaka said, 'O son, thou hast narrated to me this extensive and
great
history commencing from the progeny of Bhrigu. O son of Suta, I have
been
much gratified with thee. I ask thee again, to recite to me, O son of a
Suta, the history composed by Vyasa. The varied and wonderful
narrations
that were recited amongst those illustrious Sadasyas assembled at the
sacrifice, in the intervals of their duties of that long-extending
ceremony, and the objects also of those narrations, I desire to hear
from
thee, O son of a Suta! Recite therefore, all those to me fully.'
"Sauti said, 'The Brahmanas, in the intervals of the duties, spoke of
many
things founded upon the Vedas. But Vyasa recited the wonderful and
great
history called the Bharata.'
"Saunaka said, 'That sacred history called the Mahabharata, spreading
the
fame of the Pandavas, which Krishna-Dwaipayana, asked by Janamejaya,
caused to be duly recited after the completion of the sacrifice. I
desire
to hear duly. That history hath been born of the ocean-like mind of the
great Rishi of soul purified by yoga. Thou foremost of good men, recite
it
unto me, for, O son of a Suta, my thirst hath not been appeased by all
thou hast said.'
"Sauti said, 'I shall recite to thee from the beginning of that great
and
excellent history called the Mahabharata composed by Vyasa. O Brahmana,
listen to it in full, as I recite it. I myself feel a great pleasure in
reciting it.'"
SECTION LX
(Adivansavatarana Parva continued)
"Sauti said, 'Hearing that Janamejaya was installed in the snake-
sacrifice,
the learned Rishi Krishna-Dwaipayana went thither on the occasion. And
he,
the grand-father of the Pandavas, was born in an island of the Yamuna,
of
the virgin Kali by Sakti's son, Parasara. And the illustrious one
developed by his will alone his body as soon as he was born, and
mastered
the Vedas with their branches, and all the histories. And he readily
obtained that which no one could obtain by asceticism, by the study of
the
Vedas, by vows, by fasts, by progeny, and by sacrifice. And the first
of
Veda-knowing ones, he divided the Vedas into four parts. And the
Brahmana
Rishi had knowledge of the supreme Brahma, knew the past by intuition,
was
holy, and cherished truth. Of sacred deeds and great fame, he begot
Pandu
and Dhritarashtra and Vidura in order to continue the line of Santanu.
"And the high-souled Rishi, with his disciples all conversant with the
Vedas and their branches, entered the sacrificial pavilion of the royal
sage, Janamejaya. And he saw that the king Janamejaya was seated in the
sacrificial region like the god Indra, surrounded by numerous Sadasyas,
by
kings of various countries whose coronal locks had undergone the sacred
bath, and by competent Ritwiks like unto Brahman himself. And that
foremost one of Bharata's race, the royal sage Janamejaya, beholding
the
Rishi come, advanced quickly with his followers and relatives in great
joy.
And the king with the approval of his Sadasyas, gave the Rishi a golden
seat as Indra did to Vrihaspati. And when the Rishi, capable of
granting
boons and adored by the celestial Rishis themselves, had been seated,
the
king of kings worshipped him according to the rites of the scriptures.
And
the king then offered him--his grandfather Krishna--who fully deserved
them, water to wash his feet and mouth, and the Arghya, and kine. And
accepting those offerings from the Pandava Janamejaya and ordering the
kine also not to be slain, Vyasa became much gratified. And the king,
after those adorations bowed to his great-grandfather, and sitting in
joy
asked him about his welfare. And the illustrious Rishi also, casting
his
eyes upon him and asking him about his welfare, worshipped the
Sadasyas,
having been before worshipped by them all. And after all this,
Janamejaya
with all his Sadasyas, questioned that first of Brahmanas, with joined
palms as follows:
'O Brahmana, thou hast seen with thy own eyes the acts of the Kurus and
the Pandavas. I am desirous of hearing thee recite their history. What
was
the cause of the disunion amongst them that was fruitful of such
extraordinary deeds? Why also did that great battle, which caused the
death of countless creatures occur between all my grandfathers--their
clear sense over-clouded by fate? O excellent Brahmana, tell me all
this
in full as everything had happened.'
"Hearing those words of Janamejaya, Krishna-Dwaipayana directed his
disciple Vaisampayana seated by his side, saying, 'The discord that
happened between the Kurus and the Pandavas of old, narrate all to the
king even as thou hast heard from me.'
"Then that blessed Brahmana, at the command of his preceptor recited
the
whole of that history unto the king, the Sadasyas, and all the
chieftains
there assembled. And he told them all about the hostility and the utter
extinction of the Kurus and the Pandavas.'"
SECTION LXI
(Adivansavatarana Parva continued)
"Vaisampayana said, 'Bowing down in the first place to my preceptor
with
the eight parts of my body touching the ground, with devotion and
reverence, and with all my heart, worshipping the whole assembly of
Brahmanas and other learned persons, I shall recite in full what I have
heard from the high-souled and great Rishi Vyasa, the first of
intelligent
men in the three worlds. And having got it within thy reach, O monarch,
thou also art a fit person to hear the composition called Bharata.
Encouraged by the command of my preceptor my heart feeleth no fear.
"Hear, O monarch, why that disunion occurred between the Kurus and the
Pandavas, and why also that exile into the woods immediately proceeding
from the game at dice prompted by the desire (of the Kurus) for rule. I
shall relate all to thee who askest it thou best of the Bharata race!
"On the death of their father those heroes (the Pandavas) came to their
own home. And within a short time they became well-versed in archery.
And
the Kurus beholding the Pandavas gifted with physical strength, energy,
and power of mind, popular also with the citizens, and blessed with
good
fortune, became very jealous. Then the crookedminded Duryodhana, and
Karna,
with (the former's uncle) the son of Suvala began to persecute them and
devise means for their exile. Then the wicked Duryodhana, guided by the
counsels of Sakuni (his maternal uncle), persecuted the Pandavas in
various ways for the acquirement of undisputed sovereignty. The wicked
son
of Dhritarashtra gave poison to Bhima, but Bhima of the stomach of the
wolf digested the poison with the food. Then the wretch again tied the
sleeping Bhima on the margin of the Ganges and, casting him into the
water,
went away. But when Bhimasena of strong arms, the son of Kunti woke, he
tore the strings with which he had been tied and came up, his pains all
gone. And while asleep and in the water black snakes of virulent poison
bit him in every part of his body. But that slayer of foes did not
still
perish. And in all those persecutions of the Pandavas by their cousins,
the Kurus, the high-minded Vidura attentively engaged himself
neutralising
those evil designs and rescuing the persecuted ones. And as Sakra from
the
heavens keeps in happiness the world of men, so did Vidura always keep
the
Pandavas from evil.
"When Duryodhana, with various means, both secret and open, found
himself
incapable of destroying the Pandavas who were protected by the fates
and
kept alive for grave future purposes (such as the extermination of the
Kuru race), then called together his counsellors consisting of Vrisha
(Karna), Duhsasana and others, and with the knowledge of Dhritarashtra
caused a house of lac to be constructed. And king Dhritarashtra, from
affection for his children, and prompted by the desire of sovereignty,
sent the Pandavas tactfully into Varanavata. And the Pandavas then went
away with their mother from Hastinapura. And when they were leaving the
city, Vidura gave them some idea of impending danger and how they could
come out of it.
"The sons of Kunti reached the town of Varanavata and lived there with
their mother. And, agreeably to the command of Dhritarashtra, those
illustrious slayers of all enemies lived in the palace of lac, while in
that town. And they lived in that place for one year, protecting
themselves from Purochana very wakefully. And causing a subterranean
passage to be constructed, acting according to the directions of
Vidura,
they set fire to that house of lac and burnt Purochana (their enemy and
the spy of Duryodhana) to death. Those slayers of all enemies, anxious
with fear, then fled with their mother. In the woods beside a fountain
they saw a Rakshasa. But, alarmed at the risk they ran of exposure by
such
an act the Pandavas fled in the darkness, out of fear from the sons of
Dhritarashtra. It was here that Bhima gained Hidimva (the sister of the
Rakshasa he slew) for a wife, and it was of her that Ghatotkacha was
born.
Then the Pandavas, of rigid vows, and conversant with the Vedas wended
to
a town of the name of Ekachakra and dwelt there in the guise of
Brahmacharins. And those bulls among men dwelt in that town in the
house
of a Brahmana for some time, with temperance and abstinence. And it was
here that Bhima of mighty arms came upon a hungry and mighty and man-
eating Rakshasa of the name of Vaka. And Bhima, the son of Pandu, that
tiger among men, slew him speedily with the strength of his arms and
made
the citizens safe and free from fear. Then they heard of Krishna (the
princess of Panchala) having become disposed to select a husband from
among the assembled princes. And, hearing of it, they went to Panchala,
and there they obtained the maiden. And having obtained Draupadi (as
their
common wife) they then dwelt there for a year. And after they became
known,
those chastisers of all enemies went back to Hastinapura. And they were
then told by king Dhritarashtra and the son of Santanu (Bhishma) as
follows: 'In order, O dear ones, dissensions may not take place between
you and your cousins, we have settled that Khandavaprastha should be
your
abode. Therefore, go ye, casting off all jealousy, to Khandavaprastha
which contains many towns served by many broad roads, for dwelling
there.'
And accordingly the Pandavas went, with all their friends and
followers,
to Khandavaprastha taking with them many jewels and precious stones.
And
the sons of Pritha dwelt there for many years. And they brought, by
force
of arms, many a prince under their subjection. And thus, setting their
hearts on virtue and firmly adhering to truth, unruffled by affluence,
calm in deportment, and putting down numerous evils, the Pandavas
gradually rose to power. And Bhima of great reputation subjugated the
East,
the heroic Arjuna, the North, Nakula, the West; Sahadeva that slayer of
all hostile heroes, the South. And this having been done, their
domination
was spread over the whole world. And with the five Pandavas, each like
unto the Sun, the Earth looked as if she had six Suns.
"Then, for some reason, Yudhishthira the just, gifted with great energy
and prowess, sent his brother Arjuna who was capable of drawing the bow
with the left hand, dearer unto him than life itself, into the woods.
And
Arjuna, that tiger among men, of firm soul, and gifted with every
virtue,
lived in the woods for eleven years and months. And during this period,
on
a certain occasion, Arjuna went to Krishna in Dwaravati. And Vibhatsu
(Arjuna) there obtained for a wife the lotus-eyed and sweet-speeched
younger sister of Vasudeva, Subhadra by name. And she became united, in
gladness, with Arjuna, the son of Pandu, like Sachi with the great
Indra,
or Sri with Krishna himself. And then, O best of monarchs, Arjuna, the
son
of Kunti, with Vasudeva, gratified Agni; the carrier of the sacrificial
butter, in the forest of Khandava (by burning the medicinal plants in
that
woods to cure Agni of his indigestion). And to Arjuna, assisted as he
was
by Kesava, the task did not at all appear heavy even as nothing is
heavy
to Vishnu with immense design and resources in the matter of destroying
his enemies. And Agni gave unto the son of Pritha the excellent bow
Gandiva and a quiver that was inexhaustible, and a war-chariot bearing
the
figure of Garuda on its standard. And it was on this occasion that
Arjuna
relieved the great Asura (Maya) from fear (of being consumed in the
fire).
And Maya, in gratitude, built (for the Pandavas) a celestial palace
decked
with every sort of jewels and precious stones. And the wicked
Duryodhana,
beholding that building, was tempted with the desire of possessing it.
And
deceiving Yudhishthira by means of the dice played through the hands of
the son of Suvala, Duryodhana sent the Pandavas into the woods for
twelve
years and one additional year to be passed in concealment, thus making
the
period full thirteen.
"And the fourteenth year, O monarch, when the Pandavas returned and
claimed their property, they did not obtain it. And thereupon war was
declared, and the Pandavas, after exterminating the whole race of
Kshatriyas and slaying king Duryodhana, obtained back their devastated
kingdom.
"This is the history of the Pandavas who never acted under the
influence
of evil passions; and this the account, O first of victorious monarchs
of
the disunion that ended in the loss of their kingdom by the Kurus and
the
victory of the Pandavas.'"
SECTION LXII
(Adivansavatarana Parva continued)
"Janamejaya said, 'O excellent Brahmana, thou hast, indeed, told me, in
brief, the history, called Mahabharata, of the great acts of the Kurus.
But, O thou of ascetic wealth, recite now that wonderful narration
fully.
I feel a great curiosity to hear it. It behoveth thee to recite it,
therefore, in full. I am not satisfied with hearing in a nutshell the
great history. That could never have been a trifling cause for which
the
virtuous ones could slay those whom they should not have slain, and for
which they are yet applauded by men. Why also did those tigers among
men,
innocent and capable of avenging themselves upon their enemies, calmly
suffer the persecution of the wicked Kurus? Why also, O best of
Brahmanas,
did Bhima of mighty arms and of the strength of ten thousand elephants,
control his anger, though wronged? Why also did the chaste Krishna, the
daughter of Drupada, wronged by those wretches and able to burn them,
not
burn the sons of Dhritarashtra with her wrathful eyes? Why also did the
two other sons of Pritha (Bhima and Arjuna) and the two sons of Madri
(Nakula and Sahadeva), themselves injured by the wretched Kurus, follow
Yudhishthira who was greatly addicted to the evil habit of gambling?
Why
also did Yudhishthira, that foremost of all virtuous men, the son of
Dharma himself, fully acquainted with all duties, suffer that excess of
affliction? Why also did the Pandava Dhananjaya, having Krishna for his
charioteer, who by his arrows sent to the other world that dauntless
host
of fighting men (suffer such persecution)? O thou of ascetic wealth,
speak
to me of all these as they took place, and everything that those mighty
charioteers achieved.'
"Vaisampayana said, 'O monarch, appoint thou a time for hearing it.
This
history told by Krishna-Dwaipayana is very extensive. This is but the
beginning. I shall recite it. I shall repeat the whole of the
composition
in full, of the illustrious and great Rishi Vyasa of immeasurable
mental
power, and worshipped in all the worlds. This Bharata consists of a
hundred thousand sacred slokas composed by the son of Satyavati, of
immeasurable mental power. He that reads it to others, and they that
hear
it read, attain to the world of Brahman and become equal to the very
gods.
This Bharata is equal unto the Vedas, is holy and excellent; is the
worthiest of all to be listened to, and is a Purana worshipped by the
Rishis. It contains much useful instruction on Artha and Kama (profit
and
pleasure). This sacred history maketh the heart desire for salvation.
Learned persons by reciting this Veda of Krishna-Dwaipayana to those
that
are liberal, truthful and believing, earn much wealth. Sins, such as
killing the embryo in the womb, are destroyed assuredly by this. A
person,
however cruel and sinful, by hearing this history, escapes from all his
sins like the Sun from Rahu (after the eclipse is over). This history
is
called Jaya. It should be heard by those desirous of victory. A king by
hearing it may bring the whole world under subjection and conquer all
his
foes. This history in itself is a mighty act of propitiation, a mighty
sacrifice productive of blessed fruit. It should always be heard by a
young monarch with his queen, for then they beget a heroic son or a
daughter to occupy a throne. This history is the high and sacred
science
of Dharma, Artha, and also of Moksha; it hath been so said by Vyasa
himself of mind that is immeasurable. This history is recited in the
present age and will be recited in the future. They that hear it, read,
have sons and servants always obedient to them and doing their behests.
All sins that are committed by body, word, or mind, immediately leave
them
that hear this history. They who hear, without the spirit of fault
finding,
the story of the birth of the Bharata princes, can have no fear of
maladies, let alone the fear of the other world.
"For extending the fame of the high-souled Pandavas and of other
Kshatriyas versed in all branches of knowledge, high spirited, and
already
known in the world for their achievements, Krishna-Dwaipayana, guided
also
by the desire of doing good to the world, hath composed this work. It
is
excellent, productive of fame, grants length of life, is sacred and
heavenly. He who, from desire of acquiring religious merit, causeth
this
history to be heard by sacred Brahmanas, acquireth great merit and
virtue
that is inexhaustible. He that reciteth the famous generation of the
Kurus
becometh immediately purified and acquireth a large family himself, and
becometh respected in the world. That Brahmana who regularly studies
this
sacred Bharata for the four months of the rainy season, is cleansed
from
all his sins. He that has read the Bharata may be regarded as one
acquainted with the Vedas.
"This work presents an account of the gods and royal sages and sacred
regenerate Rishis, the sinless Kesava; the god of gods, Mahadeva and
the
goddess Parvati; the birth of Kartikeya who sprang from union of
Parvati
with Mahadeva and was reared by many mothers; the greatness of
Brahmanas
and of kine. This Bharata is a collection of all the Srutis, and is fit
to
be heard by every virtuous person. That learned man who reciteth it to
Brahmanas during the sacred lunations, becometh cleansed of all sins,
and,
not caring for heaven as it were, attaineth to a union with Brahma. He
that causeth even a single foot of this poem to be heard by Brahmanas
during the performance of a Sraddha, maketh that Sraddha inexhaustible,
the Pitris becoming ever gratified with the articles once presented to
them. The sins that are committed daily by our senses or the mind,
those
that are committed knowingly or unknowingly by any man, are all
destroyed
by hearing the Mahabharata. The history of the exalted birth of the
Bharata princes is called the Mahabharata. He who knoweth this
etymology
of the name is cleansed of all his sins. And as this history of the
Bharata race is so wonderful, that, when recited, it assuredly
purifieth
mortals from all sins. The sage Krishna-Dwaipayana completed his work
in
three years. Rising daily and purifying himself and performing his
ascetic
devotions, he composed this Mahabharata. Therefore, this should be
heard
by Brahmanas with the formality of a vow. He who reciteth this holy
narration composed by Krishna (Vyasa) for the hearing of others, and
they
who hear it, in whatever state he or they may be, can never be affected
by
the fruit of deeds, good or bad. The man desirous of acquiring virtue
should hear it all. This is equivalent to all histories, and he that
heareth it always attaineth to purity of heart. The gratification that
one
deriveth from attaining to heaven is scarcely equal to that which one
deriveth from hearing this holy history. The virtuous man who with
reverence heareth it or causeth it to be heard, obtaineth the fruit of
the
Rajasuya and the horse-sacrifice. The Bharata is said to be as much a
mine
of gems as the vast Ocean or the great mountain Meru. This history is
sacred and excellent, and is equivalent to the Vedas, worthy of being
heard, pleasing to the ear, sin-cleansing, and virtue-increasing. O
monarch, he that giveth a copy of the Bharata to one that asketh for it
doth indeed make a present of the whole earth with her belt of seas. O
son
of Parikshit, this pleasant narration that giveth virtue and victory I
am
about to recite in its entirety: listen to it. The sage Krishna-
Dwaipayana
regularly rising for three years, composed this wonderful history
called
Mahabharata. O bull amongst the Bharata monarchs, whatever is spoken
about
virtue, wealth, pleasure, and salvation may be seen elsewhere; but
whatever is not contained in this is not to be found anywhere.'"
SECTION LXIII
(Adivansavatarana Parva continued)
"Vaisampayana said, 'There was a king of the name of Uparichara. That
monarch was devoted to virtue. He was very much addicted also to
hunting.
That king of the Paurava race, called also Vasu, conquered the
excellent
and delightful kingdom of Chedi under instructions from Indra. Some
time
after, the king gave up the use of arms and, dwelling in a secluded
retreat, practised the most severe austerities. The gods with Indra at
their head once approached the monarch during this period, believing
that
he sought the headship of the gods, by those severe austerities of his.
The celestials, becoming objects of his sight, by soft speeches
succeeded
in winning him away from his ascetic austerities.'
"The gods said, 'O lord of the earth, thou shouldst take care so that
virtue may not sustain a diminution on earth! Protected by thee, virtue
itself will in return protect the universe.' And Indra said, 'O king,
protect virtue on earth attentively and rigidly. Being virtuous, thou
shalt, for all time, behold (in after life) many sacred regions. And
though I am of Heaven, and thou art of earth, yet art thou my friend
and
dear to me. And, O king of men, dwell thou in that region on earth
which
is delightful, and aboundeth in animals, is sacred, full of wealth and
corn, is well-protected like heaven, which is of agreeable climate,
graced
with every object of enjoyment, and blessed with fertility. And, O
monarch
of Chedi, this thy dominion is full of riches, of gems and precious
stones,
and containeth, besides, much mineral wealth. The cities and towns of
this
region are all devoted to virtue; the people are honest and contented;
they never lie even in jest. Sons never divide their wealth with their
fathers and are ever mindful of the welfare of their parents. Lean
cattle
are never yoked to the plough or the cart or engaged in carrying
merchandise; on the other hand, they are well-fed and fattened. In
Chedi
the four orders are always engaged in their respective vocations. Let
nothing be unknown to thee that happens in the three worlds. I shall
give
thee a crystal car such as the celestials alone are capable of carrying
the car through mid air. Thou alone, of all mortals on earth, riding on
that best of cars, shall course through mid-air like a celestial endued
with a physical frame. I shall also give thee a triumphal garland of
unfading lotuses, with which on, in battle, thou shall not be wounded
by
weapons. And, O king, this blessed and incomparable garland, widely
known
on earth as Indra's garland, shall be thy distinctive badge.'
"The slayer of Vritra (Indra) also gave the king, for his
gratification, a
bamboo pole for protecting the honest and the peaceful. After the
expiry
of a year, the king planted it in the ground for the purpose of
worshipping the giver thereof, viz., Sakra. From that time forth, O
monarch, all kings, following Vasu's example, began to plant a pole for
the celebration of Indra's worship. After erecting the pole they decked
it
with golden cloth and scents and garlands and various ornaments. And
the
god Vasava is worshipped in due form with such garlands and ornaments.
And
the god, for the gratification of the illustrious Vasu, assuming the
form
of a swan, came himself to accept the worship thus offered. And the
god,
beholding the auspicious worship thus made by Vasu, that first of
monarchs,
was delighted, and said unto him, 'Those men, and kings also, who will
worship me and joyously observe this festival of mine like the king of
Chedi, shall have glory and victory for their countries and kingdom.
Their
cities also shall expand and be ever in joy.'
"King Vasu was thus blessed by the gratified Maghavat, the high-souled
chief of the gods. Indeed, those men who cause this festivity of Sakra
to
be observed with gifts of land, of gems and precious stones, become the
respected of the world. And king Vasu, the lord of Chedis bestowing
boons
and performing great sacrifices and observing the festivity of Sakra,
was
much respected by Indra. And from Chedi he ruled the whole world
virtuously. And for the gratification of Indra, Vasu, the lord of the
Chedis, observed the festivity of Indra.
"And Vasu had five sons of great energy and immeasurable prowess. And
the
emperor installed his sons as governors of various provinces.
"And his son Vrihadratha was installed in Magadha and was known by the
name of Maharatha. Another son of his was Pratyagraha; and another,
Kusamva, who was also called Manivahana. And the two others were
Mavella,
and Yadu of great prowess and invincible in battle.
"These, O monarch, were the sons of that royal sage of mighty energy.
And
the five sons of Vasu planted kingdoms and towns after their own names
and
founded separate dynasties that lasted for long ages.
"And when king Vasu took his seat in that crystal car, with the gift of
Indra, and coursed through the sky, he was approached by Gandharvas and
Apsaras (the celestial singers and dancers). And as he coursed through
the
upper regions, he was called Uparichara. And by his capital flowed a
river
called Suktimati. And that river was once attacked by a life-endued
mountain called Kolahala maddened by lust. And Vasu, beholding the foul
attempt, struck the mountain with his foot. And by the indentation
caused
by Vasu's stamp, the river came out (of the embraces of Kolahala). But
the
mountain begat on the river two children that were twins. And the
river,
grateful to Vasu for his having set her free from Kolahala's embraces,
gave them both to Vasu. And the son was made the generalissimo to his
forces by Vasu, that best of royal sages and giver of wealth and
punisher
of enemies. And the daughter called Girika, was wedded by Vasu.
"And Girika, the wife of Vasu, after her menstrual course, purifying
herself by a bath, represented her state unto her lord. But that very
day
the Pitris of Vasu came unto that best of monarchs and foremost of wise
men, and asked him to slay deer (for their Sraddha). And the king,
thinking that the command of the Pitris should not be disobeyed, went
a-
hunting thinking of Girika alone who was gifted with great beauty and
like
unto another Sri herself. And the season being the spring, the woods
within which the king was roaming, had become delightful like unto the
gardens of the king of the Gandharvas himself. There were Asokas and
Champakas and Chutas and Atimuktas in abundance: and there were
Punnagas
and Karnikaras and Vakulas and Divya Patalas and Patalas and Narikelas
and
Chandanas and Arjunas and similar other beautiful and sacred trees
resplendent with fragrant flowers and sweet fruits. And the whole
forest
was maddened by the sweet notes of the kokila and echoed with the hum
of
maddened bees. And the king became possessed with desire, and he saw
not
his wife before him. Maddened by desire he was roaming hither and
thither,
when he saw a beautiful Asoka decked with dense foliage, its branches
covered with flowers. And the king sat at his ease in the shade of that
tree. And excited by the fragrance of the season and the charming
odours
of the flowers around, and excited also by the delicious breeze, the
king
could not keep his mind away from the thought of the beautiful Girika.
And
beholding that a swift hawk was resting very near to him, the king,
acquainted with the subtle truths of Dharma and Artha, went unto him
and
said, 'Amiable one, carry thou this seed (semen) for my wife Girika and
give it unto her. Her season hath arrived.'
"The hawk, swift of speed, took it from the king and rapidly coursed
through the air. While thus passing, the hawk was seen by another of
his
species. Thinking that the first one was carrying meat, the second one
flew at him. The two fought with each other in the sky with their
beaks.
While they were fighting, the seed fell into the waters of the Yamuna.
And
in those waters dwelt an Apsara of the higher rank, known by the name
of
Adrika, transformed by a Brahmana's curse into a fish. As soon as
Vasu's
seed fell into the water from the claws of the hawk, Adrika rapidly
approached and swallowed it at once. That fish was, some time after,
caught by the fishermen. And it was the tenth month of the fish's
having
swallowed the seed. From the stomach of that fish came out a male and a
female child of human form. The fishermen wondered much, and wending
unto
king Uparichara (for they were his subjects) told him all. They said,
'O
king, these two beings of human shape have been found in the body of a
fish!' The male child amongst the two was taken by Uparichara. That
child
afterwards became the virtuous and truthful monarch Matsya.
"After the birth of the twins, the Apsara herself became freed from her
curse. For she had been told before by the illustrious one (who had
cursed
her) that she would, while living in her piscatorial form, give birth
to
two children of human shape and then would be freed from the curse.
Then,
according to these words, having given birth to the two children, and
been
killed by the fishermen, she left her fish-form and assumed her own
celestial shape. The Apsara then rose up on the path trodden by the
Siddhas, the Rishis and the Charanas.
"The fish-smelling daughter of the Apsara in her piscatorial form was
then
given by the king unto the fishermen, saying, 'Let this one be thy
daughter.' That girl was known by the name of Satyavati. And gifted
with
great beauty and possessed of every virtue, she of agreeable smiles,
owing
to contact with fishermen, was for some time of the fishy smell.
Wishing
to serve her (foster) father she plied a boat on the waters of the
Yamuna.
"While engaged in this vocation, Satyavati was seen one day by the
great
Rishi Parasara, in course of his wanderings. As she was gifted with
great
beauty, an object of desire even with an anchorite, and of graceful
smiles,
the wise sage, as soon as he beheld her, desired to have her. And that
bull amongst Munis addressed the daughter of Vasu of celestial beauty
and
tapering thighs, saying, 'Accept my embraces, O blessed one!' Satyavati
replied, 'O holy one, behold the Rishis standing on either bank of the
river. Seen by them, how can I grant thy wish?'
"Thus addressed by her, the ascetic thereupon created a fog (which
existed
not before and) which enveloped the whole region in darkness. And the
maiden, beholding the fog that was created by the great Rishi wondered
much. And the helpless one became suffused with the blushes of
bashfulness.
And she said, 'O holy one, note that I am a maiden under the control of
my
father. O sinless one, by accepting your embraces my virginity will be
sullied. O best of Brahmanas, my virginity being sullied, how shall I,
O
Rishi, be able to return home? Indeed, I shall not then be able to bear
life. Reflecting upon all this, O illustrious one, do that which should
be
done.' That best of Rishis, gratified with all she said, replied, 'Thou
shall remain a virgin even if thou grantest my wish. And, O timid one,
O
beauteous lady, solicit the boon that thou desirest. O thou of fair
smiles,
my grace hath never before proved fruitless.' Thus addressed, the
maiden
asked for the boon that her body might emit a sweet scent (instead of
the
fish-odour that it had). And the illustrious Rishi thereupon granted
that
wish of her heart.
"Having obtained her boon, she became highly pleased, and her season
immediately came. And she accepted the embraces of that Rishi of
wonderful
deeds. And she thenceforth became known among men by the name of
Gandhavati (the sweet-scented one). And men could perceive her scent
from
the distance of a yojana. And for this she was known by another name
which
was Yojanagandha (one who scatters her scent for a yojana all around).
And
the illustrious Parasara, after this, went to his own asylum.
"And Satyavati gratified with having obtained the excellent boon in
consequence of which she became sweet-scented and her virginity
remained
unsullied conceived through Parasara's embraces. And she brought forth
the
very day, on an island in the Yamuna, the child begot upon her by
Parasara
and gifted with great energy. And the child, with the permission of his
mother, set his mind on asceticism. And he went away saying, 'As soon
as
thou rememberest me when occasion comes, I shall appear unto thee.'
"And it was thus that Vyasa was born of Satyavati through Parasara. And
because he was born in an island, he was called Dwaipayana (Dwaipa or
islandborn). And the learned Dwaipayana, beholding that virtue is
destined
to become lame by one leg each yuga (she having four legs in all) and
that
the period of life and the strength of men followed the yugas, and
moved
by the desire of obtaining the favour of Brahman and the Brahmanas,
arranged the Vedas. And for this he came to be called Vyasa (the
arranger
or compiler). The boon-giving great one then taught Sumanta, Jaimini,
Paila, his son Suka, and Vaisampayana, the Vedas having the Mahabharata
for their fifth. And the compilation of the Bharata was published by
him
through them separately.
"Then Bhishma, of great energy and fame and of immeasurable splendour,
and
sprung from the component parts of the Vasus, was born in the womb of
Ganga through king Santanu. And there was a Rishi of the name of
Animandavya of great fame. And he was conversant with the
interpretations
of the Vedas, was illustrious, gifted with great energy, and of great
reputation. And, accused of theft, though innocent, the old Rishi was
impaled. He thereupon summoned Dharma and told him these words, 'In my
childhood I had pierced a little fly on a blade of grass, O Dharma! I
recollect that one sin: but I cannot call to mind any other. I have,
however, since practised penances a thousandfold. Hath not that one sin
been conquered by this my asceticism? And because the killing of a
Brahmana is more heinous than that of any other living thing,
therefore,
hast thou, O Dharma, been sinful. Thou shalt, therefore, be born on
earth
in the Sudra order.' And for that curse Dharma was born a Sudra in the
form of the learned Vidura of pure body who was perfectly sinless. And
the
Suta was born of Kunti in her maidenhood through Surya. And he came out
of
his mother's womb with a natural coat of mail and face brightened by
ear-
rings. And Vishnu himself, of world-wide fame, and worshipped of all
the
worlds, was born of Devaki through Vasudeva, for the benefit of the
three
worlds. He is without birth and death, of radiant splendour, the
Creator
of the universe and the Lord of all! Indeed, he who is the invisible
cause
of all, who knoweth no deterioration, who is the all-pervading soul,
the
centre round which everything moveth, the substance in which the three
attributes of Sattwa, Rajas and Tamas co-inhere, the universal soul,
the
immutable, the material out of which hath been created this universe,
the
Creator himself, the controlling lord, the invisible dweller in every
object, progenitor of this universe of five elements, who is united
with
the six high attributes, is the Pranava or Om of the Vedas, is
infinite,
incapable of being moved by any force save his own will, illustrious,
the
embodiment of the mode of life called Sannyasa, who floated on the
waters
before the creation, who is the source whence hath sprung this mighty
frame, who is the great combiner, the uncreate, the invisible essence
of
all, the great immutable, bereft of those attributes that are knowable
by
the senses, who is the universe itself, without beginning, birth, and
decay,--is possessed of infinite wealth, that Grandsire of all
creatures,
became incarnate in the race of the Andhaka-Vrishnis for the increase
of
virtue.
"And Satyaki and Kritavarma, conversant with (the use of) weapons
possessed of mighty energy, well-versed in all branches of knowledge,
and
obedient to Narayana in everything and competent in the use of weapons,
had their births from Satyaka and Hridika. And the seed of the great
Rishi
Bharadwaja of severe penances, kept in a pot, began to develop. And
from
that seed came Drona (the pot-born). And from the seed of Gautama,
fallen
upon a clump of reeds, were born two that were twins, the mother of
Aswatthaman (called Kripi), and Kripa of great strength. Then was born
Dhrishtadyumna, of the splendour of Agni himself, from the sacrificial
fire. And the mighty hero was born with bow in hand for the destruction
of
Drona. And from the sacrificial altar was born Krishna (Draupadi)
resplendent and handsome, of bright features and excellent beauty. Then
was born the disciple of Prahlada, viz., Nagnajit, and also Suvala. And
from Suvala was born a son, Sakuni, who from the curse of the gods
became
the slayer of creatures and the foe of virtue. And unto him was also
born
a daughter (Gandhari), the mother of Duryodhana. And both were well-
versed
in the arts of acquiring worldly profits. And from Krishna was born, in
the soil of Vichitravirya, Dhritarashtra, the lord of men, and Pandu of
great strength. And from Dwaipayana also born, in the Sudra caste, the
wise and intelligent Vidura, conversant with both religion and profit,
and
free from all sins. And unto Pandu by his two wives were born five sons
like the celestials. The eldest of them was Yudhishthira. And
Yudhishthira
was born (of the seed) of Dharma (Yama, the god of justice); and Bhima
of
the wolf's stomach was born of Marut (the god of wind), and Dhananjaya,
blessed with good fortune and the first of all wielders of weapons, was
born of Indra; and Nakula and Sahadeva, of handsome features and ever
engaged in the service of their superiors, were born of the twin
Aswins.
And unto the wise Dhritarashtra were born a hundred sons, viz.,
Duryodhana
and others, and another, named Yuyutsu, who was born of a vaisya woman.
And amongst those hundred and one, eleven, viz., Duhsasana, Duhsaha,
Durmarshana, Vikarna, Chitrasena, Vivinsati, Jaya, Satyavrata,
Purumitra,
and Yuyutsu by a Vaisya wife, were all Maharathas (great car-warriors).
And Abhimanyu was born of Subhadra, the sister of Vasudeva through
Arjuna,
and was, therefore, the grandson of the illustrious Pandu. And unto the
five Pandavas were born five sons by (their common wife) Panchali. And
these princes were all very handsome and conversant with all branches
of
knowledge. From Yudhishthira was born Pritivindhya; from Vrikodara,
Sutasoma; from Arjuna, Srutakirti; from Nakula, Satanika; and from
Sahadeva, Srutasena of great prowess; and Bhima, in the forest begot on
Hidimva a son named Ghatotkacha. And from Drupada was born a daughter
Sikhandin who was afterwards transformed into a male child. Sikhandini
was
so transformed into a male by Yaksha named Sthuna from the desire of
doing
her good.
"In that great battle of the Kurus came hundreds of thousands of
monarchs
for fighting against one another. The names of the innumerable host I
am
unable to recount even in ten thousand years. I have named, however,
the
principal ones who have been mentioned in this history.'"
SECTION LXIV
(Adivansavatarana Parva continued)
"Janamejaya said, 'O Brahmana, those thou hast named and those thou
hast
not named, I wish to hear of them in detail, as also of other kings by
thousands. And, O thou of great good fortune, it behoveth thee to tell
me
in full the object for which those Maharathas, equal unto the
celestials
themselves, were born on earth.'
"Vaisampayana said, 'It hath been heard by us, O monarch, that what
thou
askest is a mystery even to the gods. I shall, however, speak of it
unto
thee, after bowing down (to the self-born). The son of Jamadagni
(Parasurama), after twenty-one times making the earth bereft of
Kshatriyas
wended to that best of mountains Mahendra and there began his ascetic
penances. And at that time when the earth was bereft of Kshatriyas, the
Kshatriya ladies, desirous of offspring, used to come, O monarch, to
the
Brahmanas and Brahmanas of rigid vows had connection with them during
the
womanly season alone, but never, O king, lustfully and out of season.
And
Kshatriya ladies by thousands conceived from such connection with
Brahmanas. Then, O monarch, were born many Kshatriyas of greater
energy,
boys and girls, so that the Kshatriya race, might thrive. And thus
sprang
the Kshatriya race from Kshatriya ladies by Brahmanas of ascetic
penances.
And the new generation, blessed with long life, began to thrive in
virtue.
And thus were the four orders having Brahmanas at their head re-
established. And every man at that time went in unto his wife during
her
season and never from lust and out of season. And, O bull of the
Bharata
race, in the same way, other creatures also, even those born in the
race
of birds went in unto their wives during the season alone. And, O
protector of the earth, hundreds of thousands of creatures were born,
and
all were virtuous and began to multiply in virtue, all being free from
sorrow and disease. And, O thou of the elephant's tread, this wide
earth
having the ocean for her boundaries, with her mountains and woods and
towns, was once more governed by the Kshatriyas. And when the earth
began
to be again governed virtuously by the Kshatriyas, the other orders
having
Brahmanas for their first were filled with great joy. And the kings
giving
up all vices born of lust and anger and justly awarding punishments to
those that deserved them protected the earth. And he of a hundred
sacrifices, possessed also of a thousand eyes, beholding that the
Kshatriya monarchs ruled so virtuously, poured down vivifying showers
at
proper times and places and blessed all creatures. Then, O king, no one
of
immature years died, and none knew a woman before attaining to age. And
thus, O bull of the Bharata race, the earth, to the very coasts of the
ocean, became filled with men that were all long-lived. The Kshatriyas
performed great sacrifices bestowing much wealth. And the Brahmanas
also
all studied the Vedas with their branches and the Upanishads. And, O
king,
no Brahmana in those days ever sold the Vedas (i.e., taught for money)
or
ever read aloud the Vedas in the presence of a Sudra. The Vaisyas, with
the help of bullocks, caused the earth to be tilled. And they never
yoked
the cattle themselves. And they fed with care all cattle that were
lean.
And men never milked kine as long as the calves drank only the milk of
their dams (without having taken to grass or any other food). And no
merchant in those days ever sold his articles by false scales. And, O
tiger among men, all persons, holding to the ways of virtue, did
everything with eyes set upon virtue. And, O monarch, all the orders
were
mindful of their own respective duties. Thus, O tiger among men, virtue
in
those days never sustained any diminution. And, O bull of the Bharata
race,
both kine and women gave birth to their offspring at the proper time.
And
trees bore flowers and fruit duly according to the seasons. And thus, O
king, the krita age having then duly set in, the whole earth was filled
with numerous creatures.
"And, O bull of the Bharata race, when such was the blessed state of
the
terrestrial world, the Asuras, O lord of men, began to be born in
kingly
lines. And the sons of Diti (Daityas) being repeatedly defeated in war
by
the sons of Aditi (celestials) and deprived also of sovereignty and
heaven,
began to be incarnated on the earth. And, O king, the Asuras being
possessed of great powers, and desirous of sovereignty began to be born
on
earth amongst various creatures, such as kine, horses, asses, camels,
buffaloes, among creatures such as Rakshasas and others, and among
elephants and deer. And, O protector of the earth, owing to those
already
born and to those that were being born, the earth became incapable of
supporting herself. And amongst the sons of Diti and of Danu, cast out
of
heaven, some were born on the earth as kings of great pride and
insolence.
Possessed of great energy, they covered the earth in various shapes.
Capable of oppressing all foes, they filled the earth having the ocean
for
its boundaries. And by their strength they began to oppress Brahmanas
and
Kshatriyas and Vaisyas and Sudras and all other creatures also.
Terrifying
and killing all creatures, they traversed the earth, O king, in bands
of
hundreds and thousands. Devoid of truth and virtue, proud of their
strength, and intoxicated with (the wine of) insolence, they even
insulted
the great Rishis in their hermitages.
"And the earth, thus oppressed by the mighty Asuras endued with great
strength and energy and possessed of abundant means, began to think of
waiting on Brahman. The united strength of the creatures (such as
Sesha,
the Tortoise, and the huge Elephant), and of many Seshas too, became
capable of supporting the earth with her mountains, burdened as she was
with the weight of the Danavas. And then, O king, the earth, oppressed
with weight and afflicted with fear, sought the protection of the
Grandsire of all creatures. And she beheld the divine Brahman--the
Creator
of the worlds who knoweth no deterioration--surrounded by the gods,
Brahmanas, and great Rishis, of exceeding good fortune, and adored by
delighted Gandharvas and Apsaras always engaged in the service of the
celestials. And the Earth, desirous of protection, then represented
everything to him, in the presence, O Bharata, of all the Regents of
the
worlds. But, O king, the Earth's object had been known beforehand to
the
Omniscient, Self-create, and Supreme Lord. And, O Bharata, Creator as
he
is of the universe, why should he not know fully what is in the minds
of
his creatures including the very gods and the Asuras? O king, the Lord
of
the Earth, the Creator of all creatures, also called Isa, Sambhu,
Prajapati, then spake unto her. And Brahman said, 'O holder of wealth,
for
the accomplishment of the object for which thou hast approached me, I
shall appoint all the dwellers in the heavens.'
"Vaisampayana continued, 'Having said so unto the Earth, O king, the
divine Brahman bade her farewell. And the Creator then commanded all
the
gods saying, 'To ease the Earth of her burden, go ye and have your
births
in her according to your respective parts and seek ye strife (with the
Asuras already born there)'. And the Creator of all, summoning also all
the tribes of the Gandharvas and the Apsaras, spake unto them these
words
of deep import, 'Go ye and be born amongst men according to your
respective parts in forms that ye like.'
"And all the gods with Indra, on hearing these words of the Lord of the
celestials--words that were true, desirable under the circumstances,
and
fraught with benefit,--accepted them. And they all having resolved to
come
down on earth in their respected parts, then went to Narayana, the
slayer
of all foes, at Vaikunth--the one who has the discus and the mace in
his
hands, who is clad in purple, who is of great splendour, who hath the
lotus on his navel, who is the slayer of the foes of the gods, who is
of
eyes looking down upon his wide chest (in yoga attitude), who is the
lord
of the Prajapati himself, the sovereign of all the gods, of mighty
strength, who hath the mark of the auspicious whirl on his breast, who
is
the mover of every one's faculties and who is adored by all the gods.
Him,
Indra the most exalted of persons, addressed, saying, 'Be incarnate.'
And
Hari replied,--'Let it be.'"
SECTION LXV
(Sambhava Parva)
"Vaisampayana said, 'Then Indra had a consultation with Narayana about
the
latter's descent on the earth from heaven with all the gods according
to
their respective parts. And, having commanded all the dwellers in
heaven,
Indra returned from the abode of Narayana. And the dwellers in heaven
gradually became incarnate on earth for the destruction of the Asuras
and
for the welfare of the three worlds. And then, O tiger among kings, the
celestials had their births, according as they pleased, in the races of
Brahmarshis and royal sages. And they slew the Danavas, Rakshasas,
Gandharvas and Snakes, other man-eaters, and many other creatures. And,
O
bull in the Bharata race, the Danavas, Rakshasas and Gandharvas and
Snakes,
could not slay the incarnate celestials even in their infancy, so
strong
they were.'
"Janamejaya said, 'I desire to hear from the beginning of the births of
the gods, the Danavas, the Gandharvas, the Apsaras, men, Yakshas and
Rakshasas. Therefore, it behoveth thee to tell me about the births of
all
creatures.'
"Vaisampayana said, 'Indeed, I shall, having bowed down to the Self-
create,
tell thee in detail the origin of the celestials and other creatures.
It
is known that Brahman hath six spiritual sons, viz., Marichi, Atri,
Angiras, Pulastya, Pulaha and Kratu. And Marichi's son is Kasyapa, and
from Kasyapa have sprung these creatures. Unto Daksha (one of the
Prajapatis) were born thirteen daughters of great good fortune. The
daughters of Daksha are, O tiger among men and prince of the Bharata
race,
Aditi, Diti, Danu, Kala, Danayu, Sinhika, Krodha, Pradha, Viswa,
Vinata,
Kapila, Muni, and Kadru. The sons and grandsons of these, gifted with
great energy, are countless. From Aditi have sprung the twelve Adityas
who
are the lords of the universe. And, O Bharata, as they are according to
their names, I shall recount them to thee. They are Dhatri, Mitra,
Aryaman,
Sakra, Varuna, Ansa, Vaga, Vivaswat, Usha, Savitri, Tvashtri, and
Vishnu.
The youngest, however, is superior to them all in merit. Diti had one
son
called Hiranyakasipu. And the illustrious Hiranyakasipu had five sons,
all
famous throughout the world. The eldest of them all was Prahlada, the
next
was Sahradha; the third was Anuhrada; and after him were Sivi and
Vashkala.
And, O Bharata, it is known everywhere that Prahlada had three sons.
They
were Virochana, Kumbha, and Nikumbha. And unto Virochana was born a
son,
Vali, of great prowess. And the son of Vali is known to be the great
Asura,
Vana. And blessed with good fortune, Vana was a follower of Rudra, and
was
known also by the name of Mahakala. And Danu had forty sons, O Bharata!
The eldest of them all was Viprachitti of great fame Samvara, and
Namuchi
and Pauloman; Asiloman, and Kesi and Durjaya; Ayahsiras, Aswasiras, and
the powerful Aswasanku; also Gaganamardhan, and Vegavat, and he called
Ketumat; Swarbhanu, Aswa, Aswapati, Vrishaparvan, and then Ajaka; and
Aswagriva, and Sukshama, and Tuhunda of great strength, Ekapada, and
Ekachakra, Virupaksha, Mahodara, and Nichandra, and Nikumbha, Kupata,
and
then Kapata; Sarabha, and Sulabha, Surya, and then Chandramas; these in
the race of Danu are stated to be well-known. The Surya and Chandramas
(the Sun and the Moon) of the celestials are other persons, and not the
sons of Danu as mentioned above. The following ten, gifted with great
strength and vigour, were also, O king, born in the race of Danu;--
Ekaksha,
Amritapa of heroic courage, Pralamva and Naraka, Vatrapi, Satrutapana,
and
Satha, the great Asura; Gavishtha, and Vanayu, and the Danava called
Dirghajiva. And, O Bharata, the sons and the grandsons of these were
known
to be countless. And Sinhika gave birth to Rahu, the persecutor of the
Sun
and the Moon, and to three others, Suchandra, Chandrahantri, and
Chandrapramardana. And the countless progeny of Krura (krodha) were as
crooked and wicked as herself. And the tribe was wrathful, of crooked
deeds, and persecutors of their foes. And Danayu also had four sons who
were bulls among the Asuras. They were Vikshara, Vala, Vira, and Vritra
the great Asura. And the sons of Kala were all like Yama himself and
smiter of all foes. And they were of great energy, and oppressors of
all
foes. And the sons of Kala were Vinasana and Krodha, and then
Krodhahantri,
and Krodhasatru. And there were many others among the sons of Kala. And
Sukra, the son of a Rishi, was the chief priest of the Asuras. And the
celebrated Sukra had four sons who were priests of the Asuras. And they
were Tashtadhara and Atri, and two others of fierce deeds. They were
like
the Sun himself in energy, and set their hearts on acquiring the
regions
of Brahman.
"Thus hath been recited by me, as heard in the Purana, of progeny of
the
gods and the Asuras, both of great strength and energy. I am incapable,
O
king, of counting the descendants of these, countless as they are, are
not
much known to fame.
"And the sons of Vinata were Tarkhya and Arishtanemi, and Garuda and
Aruna,
and Aruni and Varuni. And Sesha of Ananta, Vasuki, Takshaka, Kumara,
and
Kulika are known to be the sons of Kadru; and Bhimasena, Ugrasena,
Suparna,
Varuna, Gopati, and Dhritarashtra, and Suryavarchas the seventh,
Satyavachas, Arkaparna, Prayuta, Bhima, and Chitraratha known to fame,
of
great learning, and a controller of his passions, and then Kalisiras,
and,
O king, Parjanya, the fourteenth in the list, Kali, the fifteenth, and
Narada, the sixteenth--these Devas and Gandharvas are known to be the
sons
of Muni (Daksha's daughter as mentioned before). I shall recount many
others, O Bharata! Anavadya Manu, Vansa, Asura, Marganapria, Anupa,
Subhaga, Vasi, were the daughters brought forth by Pradha, Siddha, and
Purna, and Varhin, and Purnayus of great fame, Brahmacharin, Ratiguna,
and
Suparna who was the seventh; Viswavasu, Bhanu, and Suchandra who was
the
tenth, were also the sons of Pradha. All these were celestial
Gandharvas.
And it is also known that this Pradha of great fortune, through the
celestial Rishi (Kasyapa, her husband), brought forth the sacred of the
Apsaras, Alamvusha, Misrakesi, Vidyutparna, Tilottama, Aruna, Rakshita,
Rambha, Manorama, Kesini, Suvahu, Surata, Suraja, and Supria were the
daughters, and Ativahu and the celebrated Haha and Huhu, and Tumvuru
were
the sons--the best of Gandharvas--of Pradha and Amrita. The Brahmanas,
kine, Gandharvas, and Apsaras, were born of Kapila as stated in the
Purana.
"Thus hath been recited to thee by me the birth of all creatures duly-
-of
Gandharvas and Apsaras, of Snakes, Suparnas, Rudras, and Maruts; of
kine
and of Brahmanas blessed with great good fortune, and of sacred deeds.
And
this account (if read) extendeth the span of life, is sacred, worthy of
all praise, and giveth pleasure to the ear. It should be always heard
and
recited to others, in a proper frame of mind.
"He who duly readeth this account of the birth of all high-souled
creatures in the presence of the gods and Brahmanas, obtaineth large
progeny, good fortune, and fame, and attaineth also to excellent worlds
hereafter.'"
SECTION LXVI
(Sambhava Parva continued)
"Vaisampayana said, 'It is known that the spiritual sons of Brahman
were
the six great Rishis (already mentioned). There was another of the name
of
Sthanu. And the sons of Sthanu, gifted with great energy, were, it is
known, eleven. They were Mrigavayadha, Sarpa, Niriti of great fame:
Ajaikapat, Ahivradhna, and Pinaki, the oppressor of foes; Dahana and
Iswara, and Kapali of great splendour; and Sthanu, and the illustrious
Bharga. These are called the eleven Rudras. It hath been already said,
that Marichi, Angiras, Atri, Pulastya, Pulaha, and Kratu--these six
great
Rishis of great energy--are the sons of Brahman. It is well-known in
the
world that Angiras's sons are three,--Vrihaspati, Utathya, and
Samvarta,
all of rigid vows. And, O king, it is said that the sons of Atri are
numerous. And, being great Rishis, they are all conversant with the
Vedas,
crowned with ascetic success, and of souls in perfect peace. And, O
tiger
among kings, the sons of Pulastya of great wisdom are Rakshasas,
Monkeys,
Kinnaras (half-men and half-horses), and Yakshas. And, O king, the son
of
Pulaha were, it is said, the Salabhas (the winged insects), the lions,
the
Kimpurushas (half-lions and half-men), the tigers, bears, and wolves.
And
the sons of Kratu, sacred as sacrifices, are the companions of Surya,
the
Valikhilyas, known in three worlds and devoted to truth and vows. And,
O
protector of the Earth, the illustrious Rishi Daksha, of soul in
complete
peace, and of great asceticism, sprung from the right toe of Brahman.
And
from the left toe of Brahman sprang the wife of the high-souled Daksha.
And the Muni begat upon her fifty daughters; and all those daughters
were
of faultless features and limbs and of eyes like lotus-petals. And the
lord Daksha, not having any sons, made those daughters his Putrikas (so
that their sons might belong both to himself and to their husbands).
And
Daksha bestowed, according to the sacred ordinance, ten of his
daughters
on Dharma, twenty-seven on Chandra (the Moon), and thirteen on Kasyapa.
Listen as I recount the wives of Dharma according to their names. They
are
ten in all--Kirti, Lakshmi, Dhriti, Medha, Pushti, Sraddha, Kria,
Buddhi,
Lajja, and Mali. These are the wives of Dharma as appointed by the
Self-
create. It is known also throughout the world that the wives of Soma
(Moon) are twenty-seven. And the wives of Soma, all of sacred vows, are
employed in indicating time; and they are the Nakshatras and the
Yoginis
and they became so for assisting the courses of the worlds.
"And Brahman had another son named Manu. And Manu had a son of the name
of
Prajapati. And the sons of Prajapati were eight and were called Vasus
whom
I shall name in detail. They were Dhara, Dhruva, Soma, Aha, Anila,
Anala,
Pratyusha, and Prabhasa. These eight are known as the Vasus. Of these,
Dhara and the truth-knowing Dhruva were born of Dhumra; Chandramas
(Soma)
and Swasana (Anila) were born of the intelligent Swasa; Aha was the son
of
Rata; and Hutasana (Anala) of Sandilya; and Pratyusha and Prabhasa were
the sons of Prabhata. And Dhara had two sons, Dravina and Huta-havya-
vaha.
And the son of Dhruva is the illustrious Kala (Time), the destroyer of
the
worlds. And Soma's son is the resplendent Varchas. And Varchas begot
upon
his wife Manohara three sons--Sisira, and Ramana. And the son of Aha
were
Jyotih, Sama, Santa, and also Muni. And the son of Agni is the handsome
Kumara born in a forest of reeds. And, he is also called Kartikeya
because
he was reared by Krittika and others. And, after Kartikeya, there were
born his three brothers Sakha, Visakha, Naigameya. And the wife of
Anila
is Siva, and Siva's son were Manojava and Avijnataagati. These two were
the sons of Anila. The son of Pratyusha, you must know, is the Rishi
named
Devala; and Devala had two sons who were both exceedingly forgiving and
of
great mental power. And the sister of Vrihaspati, the first of women,
uttering the sacred truth, engaged in ascetic penances, roamed over the
whole earth; and she became the wife of Prabhasa, the eighth Vasu. And
she
brought forth the illustrious Viswakarman, the founder of all arts. And
he
was the originator of a thousand arts, the engineer of the immortals,
the
maker of all kinds of ornaments, and the first of artists. And he it
was
who constructed the celestial cars of the gods, and mankind are enabled
to
live in consequence of the inventions of that illustrious one. And he
is
worshipped, for that reason, by men. And he is eternal and immutable,
this
Viswakarman.
"And the illustrious Dharma, the dispenser of all happiness, assuming a
human countenance, came out through the right breast of Brahman. And
Ahasta (Dharma) hath three excellent sons capable of charming every
creature. And they are Sama, Kama, Harsha (Peace, Desire, and Joy). And
by
their energy they are supporting the worlds. And the wife of Kama is
Rati,
of Sama is Prapti; and the wife of Harsha is Nanda. And upon them,
indeed,
are the worlds made to depend.
"And the son of Marichi is Kasyapa. And Kasyapa's offspring are the
gods
and the Asuras. And, therefore, is Kasyapa, the Father of the worlds.
And
Tvashtri, of the form of Vadava (a mare), became the wife of Savitri.
And
she gave birth, in the skies, to two greatly fortunate twins, the
Aswins.
And, O king, the sons of Aditi are twelve with Indra heading them all.
And
the youngest of them all was Vishnu upon whom the worlds depend.
"These are the thirty-three gods (the eight Vasus, the eleven Rudras,
the
twelve Adityas, Prajapati, and Vashatkara). I shall now recount their
progeny according to their Pakshas, Kulas, and Ganas. The Rudras, the
Saddhyas, the Maruts, the Vasus, the Bhargavas, and the Viswedevas are
each reckoned as a Paksha. Garuda the son of Vinata and the mighty
Aruna
also, and the illustrious Vrihaspati are reckoned among the Adityas.
The
twin Aswins, all annual plants, and all inferior animals, are reckoned
among the Guhyakas.
"These are the Ganas of the gods recited to thee, O king! This
recitation
washes men of all sins.
"The illustrious Bhrigu came out, ripping open the breast of Brahman.
The
learned Sukra is Bhrigu's son. And the learned Sukra becoming a planet
and
engaged according to the command of the Self-existent in pouring and
withholding rain, and in dispensing and remitting calamities,
traverses,
for sustaining the lives of all the creatures in the three worlds,
through
the skies. And the learned Sukra, of great intelligence and wisdom, of
rigid vows, leading the life of a Brahmacharin, divided himself in
twain
by power of asceticism, and became the spiritual guide of both the
Daityas
and the gods. And after Sukra was thus employed by Brahman in seeking
the
welfare (of the gods and the Asuras), Bhrigu begot another excellent
son.
This was Chyavana who was like the blazing sun, of virtuous soul, and
of
great fame. And he came out of his mother's womb in anger and became
the
cause of his mother's release, O king (from the hands of the
Rakshasas).
And Arushi, the daughter of Manu, became the wife of the wise Chyavana.
And, on her was begotten Aurva of great reputation. And he came out,
ripping open the thigh of Arushi. And Aurva begot Richika. And Richika
even in his boyhood became possessed of great power and energy, and of
every virtue. And Richika begot Jamadagni. And the high-souled
Jamadagni
had four sons. And the youngest of them all was Rama (Parasurama). And
Rama was superior to all his brothers in the possession of good
qualities.
And he was skilful in all weapons, and became the slayer of the
Kshatriyas.
And he had his passions under complete control. And Aurva had a hundred
sons with Jamadagni the eldest. And these hundred sons had offspring by
thousands spread over this earth.
"And Brahman had two other sons, viz., Dhatri and Vidhatri who stayed
with
Manu. Their sister is the auspicious Lakshmi having her abode amid
lotuses.
And the spiritual sons of Lakshmi are the sky-ranging horses. And the
daughter born of Sukra, named Divi, became the eldest wife of Varuna.
Of
her were born a son named Vala and a daughter named Sura (wine), to the
joy of the gods. And Adharma (Sin) was born when creatures (from want
of
food) began to devour one another. And Adharma always destroys every
creature. And Adharma hath Niriti for his wife, whence the Rakshasas
who
are called Nairitas (offspring of Niriti). And she hath also three
other
cruel sons always engaged in sinful deeds. They are Bhaya (fear),
Mahabhaya (terror), and Mrityu (Death) who is always engaged in slaying
every created thing. And, as he is all-destroying, he hath no wife, and
no
son. And Tamra brought forth five daughters known throughout the
worlds.
They are Kaki (crow), Syeni (hawk), Phasi (hen), Dhritarashtri (goose),
and Suki (parrot). And Kaki brought forth the crows; Syeni, the hawks,
the
cocks and vultures; Dhritarashtri, all ducks and swans; and she also
brought forth all Chakravakas; and the fair Suki, of amiable qualities,
and possessing all auspicious signs brought forth all the parrots. And
Krodha gave birth to nine daughters, all of wrathful disposition. And
their names were Mrigi, Mrigamanda, Hari, Bhadramana, Matangi, Sarduli,
Sweta, Surabhi, and the agreeable Surasa blessed with every virtue.
And, O
foremost of men, the offspring of Mrigi are all animals of the deer
species. And the offspring of Mrigamanda are all animals of the bear
species and those called Srimara (sweet-footed). And Bhadramana begot
the
celestial elephants, Airavata. And the offspring of Hari are all
animals
of the simian species endued with great activity, so also all the
horses.
And those animals also, that are called Go-langula (the cow-tailed),
are
said to be the offspring of Hari. And Sarduli begot lions and tigers in
numbers, and also leopards and all other strong animals. And, O king,
the
offspring of Matangi are all the elephants. And Sweta begat the large
elephant known by the name of Sweta, endued with great speed. And, O
king,
Surabhi gave birth to two daughters, the amiable Rohini and the far-
famed
Gandharvi. And, O Bharata, she had also two other daughters named
Vimala
and Anala. From Rohini have sprung all kine, and from Gandharvi all
animals of the horse species. And Anala begat the seven kinds of trees
yielding pulpy fruits. (They are the date, the palm, the hintala, the
tali,
the little date, the nut, and the cocoanut.) And she had also another
daughter called Suki (the mother of the parrot species). And Surasa
bore a
son called Kanka (a species of long-feathered birds). And Syeni, the
wife
of Aruna, gave birth to two sons of great energy and strength, named
Sampati and the mighty Jatayu. Surasa also bore the Nagas, and Kadru,
the
Punnagas (snakes). And Vinata had two sons Garuda and Aruna, known far
and
wide. And, O king of men, O foremost of intelligent persons, thus hath
the
genealogy of all the principal creatures been fully described by me. By
listening to this, a man is fully cleansed of all his sins, and
acquireth
great knowledge, and finally attaineth to the first of states in after-
life!'"
SECTION LXVII
(Sambhava Parva continued)
"Janamejaya said, 'O worshipful one, I wish to hear from thee in detail
about the birth, among men, of the gods, the Danavas, the Gandharvas,
the
Rakshasas, the lions, the tigers, and the other animals, the snakes,
the
birds, and in fact, of all creatures. I wish also to hear about the
acts
and achievements of those, in due order, after they became incarnate in
human forms.'
"Vaisampayana said, 'O king of men, I shall first tell thee all about
those celestials and Danavas that were born among men--The first of
Danavas, who was known by the name of Viprachitti, became that bull
among
men, noted as Jarasandha. And, O king, that son of Diti, who was known
as
Hiranyakasipu, was known in this world among men as the powerful
Sisupala.
He who had been known as Samhlada, the younger brother of Prahlada,
became
among men the famous Salya, that bull amongst Valhikas. The spirited
Anuhlada who had been the youngest became noted in the world as
Dhrishtaketu. And, O king, that son of Diti who had been known as Sivi
became on earth the famous monarch Druma. And he who was known as the
great Asura Vashkala became on earth the great Bhagadatta. The five
great
Asuras gifted with great energy, Ayahsira, Aswasira, the spirited
Aysanku,
Gaganamurdhan, and Vegavat, were all born in the royal line of Kekaya
and
all became great monarchs. That other Asura of mighty energy who was
known
by the name of Ketumat became on earth the monarch Amitaujas of
terrible
deeds. That great Asura who was known as Swarbhanu became on earth the
monarch Ugrasena of fierce deeds. That great Asura who was known as
Aswa
became on earth the monarch Asoka of exceeding energy and invincible in
battle. And, O king, the younger brother of Aswa who was known as
Aswapati,
a son of Diti, became on earth the mighty monarch Hardikya. The great
and
fortunate Asura who was known as Vrishaparvan became noted on earth as
king Dirghaprajna. And, O king, the younger brother of Vrishaparvan who
was known by the name of Ajaka became noted on earth as king Salwa. The
powerful and mighty Asura who was known as Aswagriva became noted on
earth
as king Rochamana. And, O king, the Asura who was known as Sukshma,
endued
with great intelligence and whose achievements also were great, became
on
earth the famous king Vrihadratha. And that first of Asuras who was
known
by the name of Tuhunda, became noted on earth as the monarch,
Senavindu.
That Asura of great strength who was known as Ishupa became the monarch
Nagnajita of famous prowess. The great Asura who was known as Ekachakra
became noted on earth as Pritivindhya. The great Asura Virupaksha
capable
of displaying various modes of fight became noted on earth as king
Chitravarman. The first of Danavas, the heroic Hara, who humbled the
pride
of all foes became on earth the famous and fortunate Suvahu. The Asura
Suhtra of great energy and the destroyer of foemen, became noted on
earth
as the fortunate monarch, Munjakesa. That Asura of great intelligence
called Nikumbha, who was never vanquished in battle was born on earth
as
king Devadhipa, the first among monarchs. That great Asura known
amongst
the sons of Diti by the name of Sarabha became on earth the royal sage
called Paurava. And, O king, the great Asura of exceeding energy, the
fortunate Kupatha, was born on earth as the famous monarch Suparswa.
The
great Asura, O king, who was called Kratha, was born on earth as the
royal
sage Parvateya of form resplendent like a golden mountain. He amongst
the
Asura who was known as Salabha the second, became on earth the monarch
Prahlada in the country of the Valhikas. The foremost, among the sons
of
Diti known by the name of Chandra and handsome as the lord of the stars
himself, became on earth noted as Chandravarman, the king of the
Kamvojas.
That bull amongst the Danavas who was known by the name of Arka became
on
earth, O king, the royal sage Rishika. That best of Asuras who was
known
as Mritapa became on earth, O best of kings, the monarch,
Pascimanupaka.
That great Asura of surpassing energy known as Garishtha became noted
on
earth as king Drumasena. The great Asura who was known as Mayura became
noted on earth as the monarch Viswa. He who was the younger brother of
Mayura and called Suparna became noted on earth as the monarch,
Kalakirti.
The mighty Asura who was known as Chandrahantri became on earth the
royal
sage Sunaka. The great Asura who was called Chandravinasana became
noted
on earth as the monarch, Janaki. That bull amongst the Danavas, O
prince
of the Kuru race, who was called Dhirghajihva, became noted on earth as
Kasiraja. The Graha who was brought forth by Sinhika and who persecuted
the Sun and the Moon became noted on earth as the monarch Kratha. The
eldest of the four sons of Danayu, who was known by the name of
Vikshara,
became known on earth the spirited monarch, Vasumitra. The second
brother
of Vikshara, the great Asura, was born on earth as the king of the
country,
called Pandya. That best of Asuras who was known by the name of Valina
became on earth the monarch Paundramatsyaka. And, O king, that great
Asura
who was known as Vritra became on earth the royal sage known by the
name
of Manimat. That Asura who was the younger brother of Vritra and known
as
Krodhahantri became noted on earth as king Danda. That other Asura who
was
known by the name Krodhavardhana became noted on earth as the monarch,
Dandadhara. The eight sons of the Kaleyas that were born on earth all
became great kings endued with the prowess of tigers. The eldest of
them
all became king Jayatsena in Magadha. The second of them, in prowess,
like
Indra, became noted on earth as Aparajita. The third of them, endued
with
great energy and power of producing deception, was born on earth as the
king of the Nishadas gifted with great prowess. That other amongst them
who was known as the fourth was noted on earth as Srenimat, that best
of
royal sages. That great Asura amongst them who was the fifth, became
noted
on earth as king Mahanjas, the oppressor of enemies. That great Asura
possessing great intelligence who was the sixth of them became noted on
earth as Abhiru, that best of royal sages. The seventh of them became
known throughout earth, from the centre to the sea, as king Samudrasena
well acquainted with the truths of the scriptures. The eighth of the
Kaleyas known as Vrihat became on earth a virtuous king ever engaged in
the good of all creatures. The mighty Danava known by the name of
Kukshi
became on earth as Parvatiya from his brightness as of a golden
mountain.
The mighty Asura Krathana gifted with great energy became noted on
earth
as the monarch Suryaksha. The great Asura of handsome features known by
the name of Surya, became on earth the monarch of the Valhikas by name
Darada, that foremost of all kings. And, O king, from the tribe of
Asuras
called Krodhavasa, of whom I have already spoken to thee, were born
many
heroic kings on earth. Madraka, and Karnaveshta, Siddhartha, and also
Kitaka; Suvira, and Suvahu, and Mahavira, and also Valhika, Kratha,
Vichitra, Suratha, and the handsome king Nila; and Chiravasa, and
Bhumipala; and Dantavakra, and he who was called Durjaya; that tiger
amongst kings named Rukmi; and king Janamejaya, Ashada, and Vayuvega,
and
also Bhuritejas; Ekalavya, and Sumitra, Vatadhana, and also Gomukha;
the
tribe of kings called the Karushakas, and also Khemadhurti; Srutayu,
and
Udvaha, and also Vrihatsena; Kshema, Ugratirtha, the king of the
Kalingas;
and Matimat, and he was known as king Iswara; these first of kings were
all born of the Asura class called Krodhavasa.
"There was also born on earth a mighty Asura known amongst the Danavas
by
the name of Kalanemi, endued with great strength, of grand
achievements,
and blessed with a large share of prosperity. He became the mighty son
of
Ugrasena and was known on earth by the name of Kansa. And he who was
known
among the Asuras by the name of Devaka and was besides in splendour
like
unto Indra himself, was born on earth as the foremost king of the
Gandharvas. And, O monarch, know thou that Drona, the son of
Bharadwaja,
not born of any woman, sprung from a portion of the celestial Rishi
Vrihaspati of grand achievements. And he was the prince of all bowmen,
conversant with all weapons, of mighty achievements, of great energy.
Thou
shouldst know he was also well-acquainted with the Vedas and the
science
of arms. And he was of wonderful deeds and the pride of his race. And,
O
king, his son the heroic Aswatthaman, of eyes like the lotus-petals,
gifted with surpassing energy, and the terror of all foes, the great
oppressor of all enemies, was born on earth, of the united portions of
Mahadeva, Yama, Kama, and Krodha. And from the curse of Vasishtha and
the
command also of Indra, the eight Vasus were born of Ganga by her
husband
Santanu. The youngest of them was Bhishma, the dispeller of the fears
of
the Kurus, gifted with great intelligence, conversant with the Vedas,
the
first speakers, and the thinner of the enemy's ranks. And possessed of
mighty energy and the first of all persons acquainted with weapons, he
encountered the illustrious Rama himself, the son of Jamadagni of the
Bhrigu race. And, O king, that Brahman sage who, on earth, was known by
the name of Kripa and was the embodiment of all manliness was born of
the
tribe of the Rudras. And the mighty chariot-fighter and king who on
earth
was known by the name of Sakuni, that crusher of foes, thou shouldst
know,
O king, was Dwapara himself (the third yuga). And he who was Satyaki of
sure aim, that upholder of the pride of Vrishni race, that oppressor of
foes, begotten of the portion of gods called the Maruts. And that royal
sage Drupada who on earth was a monarch, the first among all persons
bearing arms, was also born of the same tribe of the celestials. And, O
king, thou shouldst also know that Kritavarman, that prince among men,
of
deeds unsurpassed by any one, and the foremost of all bulls amongst
Kshatriyas, was born of the portion of the same celestials. And that
royal
sage also, Virata by name, the scorcher of the kingdoms of others, and
the
great oppressor of all foes, was born of the portion of the same gods.
That son of Arishta who was known by the name of Hansa, was born in the
Kuru race and became the monarch of the Gandharvas. He who was known as
Dhritarashtra born of the seed of Krishna-Dwaipayana, and gifted with
long
arms and great energy, also a monarch, of the prophetic eye, became
blind
in consequence of the fault of his mother and the wrath of the Rishi.
His
younger brother who was possessed of great strength and was really a
great
being known as Pandu, devoted to truth and virtue, was Purity's self.
And,
O king, thou shouldst know that he who was known on earth as Vidura,
who
was the first of all virtuous men, who was the god of Justice himself,
was
the excellent and greatly fortunate son of the Rishi Atri. The evil-
minded
and wicked king Duryodhana, the destroyer of the fair fame of the
Kurus,
was born of a portion of Kali on earth. He it was who caused all
creatures
to be slain and the earth to be wasted; and he it was who fanned the
flame
of hostility that ultimately consumed all. They who had been the sons
of
Pulastya (the Rakshasas) were born on earth among men of Duryodhana's
brothers, that century of wicked individuals commencing with Duhasasana
as
their first. And, O bull among the Bharata princes, Durmukha, Duhsaha,
and
others whose names I do not mention, who always supported Duryodhana
(in
all his schemes), were, indeed, the sons of Pulastya. And over and
above
these hundred, Dhritarashtra had one son named Yuyutsu born of a Vaisya
wife.'
"Janamejaya said, 'O illustrious one, tell me the names of
Dhritarashtra's
sons according to the order of their birth beginning from the eldest.'
"Vaisampayana said, 'O king, they are as follows: Duryodhana, and
Yuyutsu,
and also Duhsasana; Duhsaha and Duhshala, and then Durmukha; Vivinsati,
and Vikarna, Jalasandha, Sulochna, Vinda and Anuvinda, Durdharsha,
Suvahu,
Dushpradharshana; Durmarshana, and Dushkarna, and Karna; Chitra and
Vipachitra, Chitraksha, Charuchitra, and Angada, Durmada, and
Dushpradharsha, Vivitsu, Vikata, Sama; Urananabha, and Padmanabha,
Nanda
and Upanandaka; Sanapati, Sushena, Kundodara; Mahodara; Chitravahu, and
Chitravarman, Suvarman, Durvirochana; Ayovahu, Mahavahu, Chitrachapa
and
Sukundala, Bhimavega, Bhimavala, Valaki, Bhimavikrama, Ugrayudha,
Bhimaeara, Kanakayu, Dridhayudha, Dridhavarman, Dridhakshatra
Somakirti,
Anadara; Jarasandha, Dridhasandha, Satyasandha, Sahasravaeh;
Ugrasravas,
Ugrasena, and Kshemamurti; Aprajita, Panditaka, Visalaksha, Duradhara,
Dridhahasta, and Suhasta, Vatavega, and Suvarchasa; Adityaketu,
Vahvasin,
Nagadatta and Anuyaina; Nishangi, Kuvachi, Dandi, Dandadhara,
Dhanugraha;
Ugra, Bhimaratha, Vira, Viravahu, Alolupa; Abhaya, and Raudrakarman,
also
he who was Dridharatha; Anadhrishya, Kundaveda, Viravi, Dhirghalochana;
Dirghavahu; Mahavahu; Vyudhoru, Kanakangana; Kundaja and Chitraka.
There
was also a daughter named Duhsala who was over and above the hundred.
And
Yuyutsu who was Dhritarashtra's son by a Vaisya wife, was also over and
above the hundred. Thus, O king, have I recited the names of the
hundred
sons and also that of the daughter (of Dhritarashtra). Thou hast now
known
their names according to the order of their births. All of them were
heroes and great car-warriors, and skilled in the art of warfare.
Besides,
all of them were versed in the Vedas, and, O king, all of them had got
through the scriptures. All of them were mighty in attack and defence,
and
all were graced with learning. And, O monarch, all of them had wives
suitable to them in grace and accomplishments. And, O king, when the
time
came, the Kaurava monarch bestowed his daughter Duhsala on Jayadratha,
the
king of the Sindhus, agreeably to the counsels of Sakuni.
"And, O monarch, learn that king Yudhishthira was a portion of Dharma;
that Bhimasena was of the deity of wind; that Arjuna was of Indra, the
chief of the celestials; and that Nakula and Sahadeva, the handsomest
beings among all creatures, and unrivalled for beauty on earth, were
similarly portions of the twin Aswins. And he who was known as the
mighty
Varchas, the son of Soma, became Abhimanyu of wonderful deeds, the son
of
Arjuna. And before his incarnation, O king, the god Soma had said these
words to the celestials, 'I cannot give (part with) my son. He is
dearer
to me than life itself. Let this be the compact and let it be not
transgressed. The destruction of the Asuras on earth is the work of the
celestials, and, therefore, it is our work as well. Let this Varchas,
therefore, go thither, but let him not stay there long. Nara, whose
companion is Narayana, will be born as Indra's son and indeed, will be
known as Arjuna, the mighty son of Pandu. This boy of mine shall be his
son and become a mighty car-warrior in his boyhood. And let him, ye
best
of immortals, stay on earth for sixteen years. And when he attaineth to
his sixteenth year, the battle shall take place in which all who are
born
of your portions shall achieve the destruction of mighty warriors. But
a
certain encounter shall take place without both Nara and Narayana
(taking
any part in it). And, indeed, your portions, ye celestials, shall
fight,
having made that disposition of the forces which is known by the name
of
the Chakra-vyuha. And my son shall compel all foes to retreat before
him.
The boy of mighty arms having penetrated the impenetrable array, shall
range within it fearlessly and send a fourth part of the hostile force,
in
course of half a day, unto the regions of the king of the dead. Then
when
numberless heroes and mighty car-warriors will return to the charge
towards the close of the day, my boy of mighty arms, shall reappear
before
me. And he shall beget one heroic son in his line, who shall continue
the
almost extinct Bharata race.' Hearing these words of Soma, the dwellers
in
heaven replied, 'So be it.' And then all together applauded and
worshipped
(Soma) the king of stars. Thus, O king, have I recited to thee the
(particulars of the) birth of thy father's father.
"Know also, O monarch, that the mighty car-warrior Dhrishtadyumna was a
portion of Agni. And know also that Sikhandin, who was at first a
female,
was (the incarnation of) a Rakshasa. And, O bull in Bharata's race,
they
who became the five sons of Draupadi, those bulls amongst the Bharata
princes, were the celestials known as the Viswas. Their names were
Pritivindhya, Sutasoma, Srutakirti, Satanika, Nakula, and Srutasena,
endued with mighty energy.
"Sura, the foremost of the Yadus, was the father of Vasudeva. He had a
daughter called Pritha, who for her beauty, was unrivalled on earth.
And
Sura, having promised in the presence of fire that he would give his
firstborn child to Kuntibhoja, the son of his paternal aunt, who was
without offspring, gave his daughter unto the monarch in expectation of
his favours. Kuntibhoja thereupon made her his daughter. And she
became,
thenceforth, in the house of her (adoptive) father, engaged in
attending
upon Brahmanas and guests. One day she had to wait upon the wrathful
ascetic of rigid vows, Durvasa by name, acquainted with truth and fully
conversant with the mysteries of religion. And Pritha with all possible
care gratified the wrathful Rishi with soul under complete control. The
holy one, gratified with the attentions bestowed on him by the maiden,
told her, 'I am satisfied, O fortunate one, with thee! By this mantra
(that I am about to give thee), thou shall be able to summon (to thy
side)
whatever celestials thou likest. And, by their grace, shall thou also
obtain children.' Thus addressed, the girl (a little while after),
seized
with curiosity, summoned, during the period of her maiden-hood, the god
Surya. And the lord of light thereupon made her conceive and begot on
her
a son who became the first of all wielders of weapons. From fear of
relatives she brought forth in secrecy that child who had come out with
ear-rings and coat of mail. And he was gifted with the beauty of a
celestial infant, and in splendour was like unto the maker of day
himself.
And every part of his body was symmetrical and well-adorned. And Kunti
cast the handsome child into the water. But the child thus thrown into
the
water was taken up by the excellent husband of Radha and given by him
to
his wife to be adopted by her as their son. And the couple gave him the
name of Vasusena, by which appellation the child soon became known all
over the land. And, as he grew up, he became very strong and excelled
in
all weapons. The first of all successful persons, he soon mastered the
sciences. And when the intelligent one having truth for his strength
recited the Vedas, there was nothing he would not then give to the
Brahmanas. At that time Indra, the originator of all things, moved by
the
desire of benefiting his own son Arjuna, assumed the guise of a
Brahmana,
came to him, and begged of the hero his ear-rings and natural armour.
And
the hero taking off his ear-rings and armour gave them unto the
Brahmana.
And Sakra (accepting the gift) presented to the giver a dart, surprised
(at his open handedness), and addressed him in these words, 'O
invincible
one, amongst the celestials, Asuras, men, Gandharvas, Nagas, and
Rakshasas,
he at whom thou hurlest (this weapon), that one shall certainly be
slain.'
And the son of Surya was at first known in the world by the name of
Vasusena. But, for his deeds, he subsequently came to be called Karna.
And
because that hero of great fame had taken off his natural armour,
therefore was he--the first son of Pritha--called Karna. And, O best of
kings, the hero began to grow up in the Suta caste. And, O king, know
thou
that Karna--the first of all exalted men--the foremost of all wielders
of
weapons--the slayer of foes--and the best portion of the maker of day-
-was
the friend and counsellor of Duryodhana. And he, called Vasudeva,
endued
with great valour, was among men a portion of him called Narayana--the
god
of gods--eternal. And Valadeva of exceeding strength was a portion of
the
Naga, Sesha. And, O monarch, know that Pradyumna of great energy was
Sanatkumara. And in this way the portion of various other dwellers in
heaven became exalted men in the race of Vasudeva, increasing the glory
thereof. And, O king, the portions of the tribe of Apsaras which I have
mentioned already, also became incarnate on earth according to Indra's
commands--And sixteen thousand portions of those goddesses became, O
king,
in this world of men, the wives of Vasudeva. And a portion of Sri
herself
became incarnate on earth, for the gratification of Narayana, in the
line
of Bhishmaka. And she was by name the chaste Rukmini. And the faultless
Draupadi, slender-waisted like the wasp, was born of a portion of Sachi
(the queen of the celestials), in the line of Drupada. And she was
neither
low nor tall in stature. And she was of the fragrance of the blue
lotus,
of eyes large as lotus-petals, of thighs fair and round, of dense
masses
of black curly hair. And endued with every auspicious feature and of
complexion like that of the emerald, she became the charmer of the
hearts
of five foremost of men. And the two goddesses Siddhi and Dhriti became
the mothers of those five, and were called Kunti and Madri. And she who
was Mati became the daughter (Gandhari) of Suvala.
"Thus, O king, have I recited to thee all about the incarnation,
according
to their respective portions, of the gods, the Asuras, the Gandharvas,
the
Apsaras, and of the Rakshasas. They who were born on earth as monarchs
invincible in battle, those high-souled ones who were born in the wide
extended line of the Yadus, they who were born as mighty monarchs in
other
lines, they who were born as Brahmanas and Kshatriyas and Vaisyas, have
all been recited by me duly. And this account of the incarnation (of
superior beings according to their respective portions) capable of
bestowing wealth, fame, offspring, long life, and success, should
always
be listened to in a proper frame of mind. And having listened to this
account of incarnation, according to their portions, of gods,
Gandharvas,
and Rakshasas, the hearer becoming acquainted with the creation,
preservation, and destruction of the universe and acquiring wisdom, is
never cast down even under the most engrossing sorrows.'"
SECTION LXVIII
(Sambhava Parva continued)
"Janamejaya said, 'O Brahmana, I have, indeed, heard from thee this
account of the incarnation, according to their portions, of the gods,
the
Danavas, the Rakshasas, and also of the Gandharvas and the Apsaras. I
however, again desire to hear of the dynasty of the Kurus from the very
beginning. Therefore, O Brahmana, speak of this in the presence of all
these regenerate Rishis.'
"Vaisampayana said, 'O exalted one of Bharata's race, the founder of
the
Paurava line was Dushmanta gifted with great energy. And he was the
protector of the earth bounded by the four seas. And that king had full
sway over four quarters of this world. And he was the lord also of
various
regions in the midst of the sea. And that great oppressor of all foes
had
sway over the countries even of the Mlechchhas.
"And during his rule there were no men of mixed castes, no tillers of
the
soil (for the land, of itself, yielded produce), no workers of mines
(for
the surface of the earth yielded in abundance), and no sinful men. All
were virtuous, and did everything from virtuous motives, O tiger among
men.
There was no fear of thieves, O dear one, no fear of famine, no fear of
disease. And all four orders took pleasure in doing their respective
duties and never performed religious acts for obtaining fruition of
desires. And his subjects, depending upon him, never entertained any
fear.
And Parjanya (Indra) poured showers at the proper time, and the produce
of
the fields was always pulpy and juicy. And the earth was full of all
kinds
of wealth and all kinds of animals. And the Brahmanas were always
engaged
in their duties and they were always truthful. And the youthful monarch
was endued with wonderful prowess and a physical frame hard as the
thunderbolt, so that he could, taking up the mountain Mandara with its
forests and bushes, support it on his arms. And he was well-skilled in
four kinds of encounters with the mace (hurling it at foes at a
distance,
striking at those that are near, whirling it in the midst of many, and
driving the foe before). And he was skilled also in the use of all
kinds
of weapons and in riding elephants and horses. And in strength he was
like
unto Vishnu, in splendour like unto the maker of day, in gravity like
unto
the ocean, and in patience, like unto the earth. And the monarch was
loved
by all his subjects, and he ruled his contented people virtuously.'"
SECTION LXIX
(Sambhava Parva continued)
"Janamejaya said, 'I desire to hear from thee about the birth and life
of
the high-souled Bharata and of the origin of Sakuntala. And, O holy
one, I
also desire to hear all about Dushmanta--that lion among men--and how
the
hero obtained Sakuntala. It behoveth thee, O knower of truth and the
first
of all intelligent men, to tell me everything.'
"Vaisampayana said, 'Once on a time (king Dushmanta) of mighty arms,
accompanied by a large force, went into the forest. And he took with
him
hundreds of horses and elephants. And the force that accompanied the
monarch was of four kinds (foot-soldiers, car-warriors, cavalry, and
elephants)--heroes armed with swords and darts and bearing in their
hands
maces and stout clubs. And surrounded by hundreds of warriors with
lances
and spears in their hands, the monarch set out on his journey. And with
the leonine roars of the warriors and the notes of conchs and sound of
drums, with the rattle of the car-wheels and shrieks of huge elephants,
all mingling with the neighing of horses and the clash of weapons of
the
variously armed attendants in diverse dresses, there arose a deafening
tumult while the king was on his march. And ladies gifted with great
beauty beheld from the terraces of goodly mansions that heroic monarch,
the achiever of his own fame. And the ladies saw that he was like unto
Sakra, the slayer of his enemies, capable of repulsing the elephants of
foes--And they believed that he was the wielder of the thunderbolt
himself.
And they said, 'This is that tiger among men who in battle is equal
unto
the Vasus in prowess, and in consequence of the might of whose arms no
foes are left.' And saying this, the ladies from affection gratified
the
monarch by showering flowers on his head. And followed by foremost of
Brahmanas uttering blessings all the way, the king in great gladness of
heart went towards the forest, eager for slaying the deer. And many
Brahmanas, Kshatriyas, Vaisyas, and Sudras, followed the monarch who
was
like unto the king of the celestials seated on the back of a proud
elephant. The citizens and other classes followed the monarch for some
distance. And they at last refrained from going farther at the command
of
the king. And the king, then, ascending his chariot of winged speed,
filled the whole earth and even the heavens, with the rattle of his
chariot wheels. And, as he went, he saw around him a forest like unto
Nandana itself (the celestial garden). And it was full of Vilwa, Arka,
Khadira (catechu), Kapittha (wood-apple) and Dhava trees. And he saw
that
the soil was uneven and scattered over with blocks of stone loosened
from
the neighbouring cliffs. And he saw that it was without water and
without
human beings and lay extended for many Yojanas around. And it was full
of
deer, and lions, and other terrible beasts of prey.
"And king Dushmanta, that tiger among men, assisted by his followers
and
the warriors in his train, agitated that forest, killing numerous
animals.
And Dushmanta, piercing them with his arrows, felled numerous tigers
that
were within shooting range. And the king wounded many that were too
distant, and killed many that were too near with his heavy sword. And
that
foremost of all wielders of darts killed many by hurling his darts at
them.
And well-conversant with the art of whirling the mace, the king of
immeasurable prowess fearlessly wandered over the forest. And the king
roamed about, killing the denizens of the wilderness sometimes with his
sword and sometimes by fast-descending blows of his mace and heavy
club.
"And when the forest was so disturbed by the king possessed of
wonderful
energy and by the warriors in his train delighting in warlike sports,
the
lions began to desert it in numbers. And herds of animals deprived of
their leaders, from fear and anxiety began to utter loud cries as they
fled in all directions. And fatigued with running, they began to fall
down
on all sides, unable to slake their thirst, having reached river-beds
that
were perfectly dry. And many so falling were eaten up by the hungry
warriors. While others were eaten up after having been duly quartered
and
roasted in fires lit up by them. And many strong elephants, maddened
with
the wounds they received and alarmed beyond measure, fled with trunks
raised on high. And those wild elephants, betraying the usual symptoms
of
alarm by urinating and ejecting the contents of their stomachs and
vomiting blood in large quantities, trampled, as they ran, many
warriors
to death. And that forest which had been full of animals, was by the
king
with his bands of followers and with sharp weapons soon made bereft of
lions and tigers and other monarchs of the wilderness.'"
SECTION LXX
(Sambhava Parva continued)
"Vaisampayana said, 'Then the king with his followers, having killed
thousands of animals, entered another forest with a view to hunting.
And
attended by a single follower and fatigued with hunger and thirst, he
came
upon a large desert on the frontiers of the forest. And having crossed
this herbless plain, the king came upon another forest full of the
retreats of ascetics, beautiful to look at, delightful to the heart and
of
cool agreeable breezes. And it was full of trees covered with blossoms,
the soil overgrown with the softest and greenest grass, extending for
many
miles around, and echoing with the sweet notes of winged warblers. And
it
resounded with the notes of the male Kokila and of the shrill cicala.
And
it was full of magnificent trees with outstretched branches forming a
shady canopy overhead. And the bees hovered over flowery creepers all
around. And there were beautiful bowers in every place. And there was
no
tree without fruits, none that had prickles on it, none that had no
bees
swarming around it. And the whole forest resounded with the melody of
winged choristers. And it was decked with the flowers of every season.
And
there were refreshing shades of blossoming trees.
"Such was the delicious and excellent forest that the great bowman
entered.
And trees with branches beautified with clusters began to wave gently
at
the soft breeze and rain their flowers over the monarch's head. And the
trees, clad in their flowery attires of all colours, with sweet-
throated
warblers perched on them, stood there in rows with heads touching the
very
heavens. And around their branches hanging down with the weight of
flowers
the bees tempted by the honey hummed in sweet chorus. And the king,
endued
with great energy, beholding innumerable spots covered with bowers of
creepers decked with clusters of flowers, from excess of gladness,
became
very much charmed. And the forest was exceedingly beautiful in
consequence
of those trees ranged around with flowery branches twining with each
other
and looking like so many rainbows for gaudiness and variety of colour.
And
it was the resort of bands of Siddhas, of the Charanas, of tribes of
Gandharvas, and Apsaras, of monkeys and Kinnaras drunk with delight.
Delicious cool, and fragrant breezes, conveying the fragrance from
fresh
flowers, blew in all directions as if they had come there to sport with
the trees. And the king saw that charming forest gifted with such
beauties.
And it was situated in a delta of the river, and the cluster of high
trees
standing together lent the place the look of a gaudy pole erected to
Indra's honour.
"And in that forest which was the resort of ever cheerful birds, the
monarch saw a delightful and charming retreat of ascetics. And there
were
many trees around it. And the sacred fire was burning within it. And
the
king worshipped that unrivalled retreat. And he saw seated in it
numerous
Yotis, Valakhilyas and other Munis. And it was adorned with many
chambers
containing sacrificial fire. And the flowers dropping from the trees
had
formed a thick carpet spread over the ground. And the spot looked
exceedingly beautiful with those tall trees of large trunks. And by it
flowed, O king, the sacred and transparent Malini with every species of
water-fowl playing on its bosom. And that stream infused gladness into
the
hearts of the ascetics who resorted to it for purposes of ablutions.
And
the king beheld on its banks many innocent animals of the deer species
and
was exceedingly delighted with all that he saw.
"And the monarch, the course of whose chariot no foe could obstruct,
then
entered that asylum which was like unto the region of the celestials,
being exceedingly beautiful all over. And the king saw that it stood on
the margin of the sacred stream which was like the mother of all the
living creatures residing in its vicinage. And on its bank sported the
Chakravaka, and waves of milkwhite foam. And there stood also the
habitations of Kinnaras. And monkeys and bears too disported themselves
in
numbers. And there lived also holy ascetics engaged in studies and
meditation. And there could be seen also elephants and tigers and
snakes.
And it was on the banks of that stream that the excellent asylum of the
illustrious Kasyapa stood, offering a home to numerous Rishis of great
ascetic merit. And beholding that river, and also the asylum washed by
that river which was studded with many islands and which possessed
banks
of so much beauty,--an asylum like unto that of Nara and Narayana laved
by
the water of the Ganga--the king resolved to enter into that sacred
abode.
And that bull among men, desirous of beholding the great Rishi of
ascetic
wealth, the illustrious Kanwa of the race of Kasyapa, one who possessed
every virtue and who, for his splendour, could be gazed at with
difficulty,
approached that forest resounding with the notes of maddened peacocks
and
like unto the gardens of the great Gandharva, Chitraratha, himself. And
halting his army consisting of flags, cavalry, infantry, and elephants
at
the entrance of the forest, the monarch spoke as follows, 'I shall go
to
behold the mighty ascetic of Kasyapa's race, one who is without
darkness.
Stay ye here until my return!'
"And the king having entered that forest which was like unto Indra's
garden, soon forgot his hunger and thirst. And he was pleased beyond
measure. And the monarch, laying aside all signs of royalty, entered
that
excellent asylum with but his minister and his priest, desirous of
beholding that Rishi who was an indestructible mass of ascetic merit.
And
the king saw that the asylum was like unto the region of Brahman. Here
were bees sweetly humming and there were winged warblers of various
species pouring forth their melodies. At particular places that tiger
among men heard the chanting of Rik hymns by first-rate Brahmanas
according to the just rules of intonation. Other places again were
graced
with Brahmanas acquainted with ordinances of sacrifice, of the Angas
and
of the hymns of the Yajurveda. Other places again were filled with the
harmonious strains of Saman hymns sung by vow-observing Rishis. At
other
places the asylum was decked with Brahmanas learned in the Atharvan
Veda.
At other places again Brahmanas learned in the Atharvan Veda and those
capable of chanting the sacrificial hymns of the Saman were reciting
the
Samhitas according to the just rules of voice. And at other places
again,
other Brahmanas well-acquainted with the science of orthoepy were
reciting
mantras of other kinds. In fact, that sacred retreat resounding with
these
holy notes was like unto a second region of Brahman himself. And there
were many Brahmanas skilled in the art of making sacrificial platforms
and
in the rules of Krama in sacrifices, conversant with logic and the
mental
sciences, and possessing a complete knowledge of the Vedas. There were
those also who were fully acquainted with the meanings of all kinds of
expressions; those that were conversant with all special rites, those
also
that were followers of Moksha-Dharma; those again that were well-
skilled
in establishing propositions; rejecting superfluous causes, and drawing
right conclusions. There were those having a knowledge of the science
of
words (grammar), of prosody, of Nirukta; those again that were
conversant
with astrology and learned in the properties of matter and the fruits
of
sacrificial rites, possessing a knowledge of causes and effects,
capable
of understanding the cries of birds and monkeys, well-read in large
treatises, and skilled in various sciences. And the king, as he
proceeded,
heard their voices. And the retreat resounded also with voice of men
capable of charming human hearts. And the slayer of hostile heroes also
saw around him learned Brahmanas of rigid vows engaged in Japa (the
repeated muttering of the names of gods) and Homa (burnt-offering). And
the king wondered much on beholding the beautiful carpets which those
Brahmanas offered to him respectfully. And that best of monarchs, at
the
sight of the rites with which those Brahmanas worshipped the gods and
the
great Rishis, thought within himself that he was in the region of
Brahman.
And the more the king saw that auspicious and sacred asylum of Kasyapa
protected by that Rishi's ascetic virtues and possessing all the
requisites of a holy retreat, the more he desired to see it. In fact,
he
was not satisfied with his short survey. And the slayer of heroes at
last,
accompanied by his minister and his priest, entered that charming and
sacred retreat of Kasyapa inhabited all around by Rishis of ascetic
wealth
and exalted vows.'"
SECTION LXXI
(Sambhava Parva continued)
"Vaisampayana said, 'The monarch then, as he proceeded, left even his
reduced retinue at the entrance of the hermitage. And entering quite
alone
he saw not the Rishi (Kanwa) of rigid vows. And not seeing the Rishi
and
finding that the abode was empty, he called loudly, saying, 'What ho,
who
is here?' And the sound of his voice was echoed back. And hearing the
sound of his voice, there came out of the Rishi's abode a maiden
beautiful
as Sri herself but dressed as an ascetic's daughter. And the black-eyed
fair one, as she saw king Dushmanta, bade him welcome and received him
duly. And, showing him due respect by the offer of a seat, water to
wash
his feet, and Arghya, she enquired about the monarch's health and
peace.
And having worshipped the king and asked him about his health and
peace,
the maiden reverentially asked, 'What must be done, O king! I await
your
commands.' The king, duly worshipped by her, said unto that maiden of
faultless features and sweet speech, 'I have come to worship the
highly-
blessed Rishi Kanwa. Tell me, O amiable and beautiful one, where has
the
illustrious Rishi gone?'
"Sakuntala then answered, 'My illustrious father hath gone away from
the
asylum to fetch fruit. Wait but a moment and thou wilt see him when he
arrives.'
"Vaisampayana continued, 'The king not seeing the Rishi and addressed
thus
by her, beheld that the maiden was exceedingly beautiful and endued
with
perfect symmetry of shape. And he saw that she was of sweet smiles. And
she stood decked with the beauty of her faultless features, her ascetic
penances, and her humility. And he saw that she was in the bloom of
youth.
He therefore asked her, 'Who art thou? And whose daughter, O beautiful
one? Why hast thou come into the woods also? O handsome one, gifted
with
so much beauty and such virtues, whence hast thou come? O charming one,
at
the very first glance hast thou stolen my heart! I desire to learn all
about thee; therefore tell me all.' And thus addressed by the monarch,
the
maiden smilingly replied in these sweet words, 'O Dushmanta, I am the
daughter of the virtuous, wise, high-souled, and illustrious ascetic
Kanwa.'
"Dushmanta, hearing this, replied, 'The universally-worshipped and
highly-
blessed Rishi is one whose seed hath been drawn up. Even Dharma himself
might fall off from his course but an ascetic of rigid vows can never
fall
off so. Therefore, O thou of the fairest complexion, how hast thou been
born as his daughter? This great doubt of mine it behoveth thee to
dispel.'
"Sakuntala then replied, 'Hear, O king, what I have learnt regarding
all
that befell me of old and how I became the daughter of the Muni. Once
on a
time, a Rishi came here and asked about my birth. All that the
illustrious
one (Kanwa) told him, hear now from me, O king!
"My father Kanwa, in answer to that Rishi's enquiries, said,
'Viswamitra,
of old, having been engaged in the austerest penances alarmed Indra,
the
chief of the celestials, who thought that the mighty ascetic of blazing
energy would, by his penances, hurl him down from his high seat in
heaven.
Indra, thus alarmed, summoned Menaka and told her, 'Thou, O Menaka, art
the first of celestial Apsaras. Therefore, O amiable one, do me this
service. Hear what I say. This great ascetic Viswamitra like unto the
Sun
in splendour, is engaged in the most severe of penances. My heart is
trembling with fear. Indeed, O slender-waisted Menaka, this is thy
business. Thou must see that Viswamitra of soul rapt in contemplation
and
engaged in the austerest penances, who might hurl me down from my seat.
Go
and tempt him and frustrating his continued austerities accomplish my
good.
Win him away from his penances, O beautiful one, by tempting him with
thy
beauty, youth, agreeableness, arts, smiles and speech.' Hearing all
this,
Menaka replied, 'The illustrious Viswamitra is endued with great energy
and is a mighty ascetic. He is very short-tempered too, as is known to
thee. The energy, penances, and wrath of the high-souled one have made
even thee anxious. Why should I not also be anxious? He it was who made
even the illustrious Vasishtha bear the pangs of witnessing the
premature
death of his children. He it was who, though at first born as
Kshatriya,
subsequently became a Brahmana by virtue of his ascetic penances. He it
was who, for purposes of his ablutions, created a deep river that can
with
difficulty be forded, and which sacred stream is known by the name of
the
Kausiki. It was Viswamitra whose wife, in a season of distress, was
maintained by the royal sage Matanga (Trisanku) who was then living
under
a father's curse as a hunter. It was Viswamitra who, on returning after
the famine was over, changed the name of the stream having his asylum
from
Kausik into Para. It was Viswamitra who in return for the services of
Matanga, himself became the latter's priest for purposes of a
sacrifice.
The lord of the celestials himself went through fear to drink the Soma
juice. It was Viswamitra who in anger created a second world and
numerous
stars beginning with Sravana. He it was who granted protection to
Trisanku
smarting under a superior's curse. I am frightened to approach him of
such
deeds. Tell me, O Indra, the means that should be adopted so that I may
not be burnt by his wrath. He can burn the three worlds by his
splendour,
can, by a stamp (of his foot), cause the earth to quake. He can sever
the
great Meru from the earth and hurl it to any distance. He can go round
the
ten points of the earth in a moment. How can a woman like me even touch
such a one full of ascetic virtues, like unto a blazing fire, and
having
his passions under complete control? His mouth is like unto a blazing
fire;
the pupils of his eyes are like the Sun and the Moon; his tongue is
like
unto Yama himself. How shall, O chief of the celestials, a woman like
me
even touch him? At the thought of his prowess Yama, Soma, the great
Rishis,
the Saddhyas, the Viswas, Valakhilyas, are terrified! How can a woman
like
me gaze at him without alarm? Commanded, however, by thee, O king of
the
celestials, I shall somehow approach that Rishi. But, O chief of the
gods,
devise thou some plan whereby protected by thee, I may safely move
about
that Rishi. I think that when I begin to play before the Rishi, Marut
(the
god of wind) had better go there and rob me of my dress, and Manmatha
(the
god of love) had also, at thy command, better help me then. Let also
Marut
on that occasion bear thither fragrance from the woods to tempt the
Rishi.' Saying this and seeing that all she had spoken about had been
duly provided, Menaka went to the retreat of the great Kausika."
SECTION LXXII
(Sambhava Parva continued)
"Kanwa continued, 'And Sakra, thus addressed by her, then commanded him
who could approach every place (viz., the god of the wind) to be
present
with Menaka at the time she would be before the Rishi. And the timid
and
beautiful Menaka then entered the retreat and saw there Viswamitra who
had
burnt, by his penances, all his sins, and was engaged still in ascetic
penances. And saluting the Rishi, she then began to sport before him.
And
just at that time Marut robbed her of her garments that were white as
the
Moon. And she thereupon ran, as if in great bashfulness, to catch hold
of
her attire, and as if she was exceedingly annoyed with Marut. And she
did
all this before the very eyes of Viswamitra who was endued with energy
like that of fire. And Viswamitra saw her in that attitude. And
beholding
her divested of her robes, he saw that she was of faultless feature.
And
that best of Munis saw that she was exceedingly handsome, with no marks
of
age on her person. And beholding her beauty and accomplishments that
bull
amongst Rishis was possessed with lust and made a sign that he desired
her
companionship. And he invited her accordingly, and she also of
faultless
features expressed her acceptance of the invitation. And they then
passed
a long time there in each other's company. And sporting with each
other,
just as they pleased, for a long time as if it were only a single day,
the
Rishi begat on Menaka a daughter named Sakuntala. And Menaka (as her
conception advanced) went to the banks of the river Malini coursing
along
a valley of the charming mountains of Himavat. And there she gave birth
to
that daughter. And she left the new-born infant on the bank of that
river
and went away. And beholding the new-born infant lying in that forest
destitute of human beings but abounding with lions and tigers, a number
of
vultures sat around to protect it from harm. No Rakshasas or
carnivorous
animals took its life. Those vultures protected the daughter of Menaka.
I
went there to perform my ablution and beheld the infant lying in the
solitude of the wilderness surrounded by vultures. Bringing her hither
I
have made her my daughter. Indeed, the maker of the body, the protector
of
life, the giver of food, are all three, fathers in their order,
according
to the scriptures. And because she was surrounded in the solitude of
the
wilderness, by Sakuntas (birds), therefore, hath she been named by me
Sakuntala (bird-protected). O Brahman, learn that it is thus that
Sakuntala hath become my daughter. And the faultless Sakuntala also
regards me as her father.'
"This is what my father had said unto the Rishi, having been asked by
him.
O king of men, it is thus that thou must know I am the daughter of
Kanwa.
And not knowing my real father, I regard Kanwa as my father. Thus have
I
told thee, O king, all that hath been heard by me regarding my birth!'"
SECTION LXXIII
(Sambhava Parva continued)
"Vaisampayana continued, 'King Dushmanta, hearing all this, said,
'Well-
spoken, O princess, this that thou hast said! Be my wife, O beautiful
one!
What shall I do for thee? Golden garlands, robes, ear-rings of gold,
white
and handsome pearls, from various countries, golden coins, finest
carpets,
I shall present thee this very day. Let the whole of my kingdom be
thine
today, O beautiful one! Come to me, O timid one, wedding me, O
beautiful
one, according to the Gandharva form. O thou of tapering thighs, of all
forms of marriage, the Gandharva one is regarded as the first.'
"Sakuntala, hearing this, said, 'O king, my father hath gone away from
this asylum to bring fruit. Wait but a moment; he will bestow me on
thee.'
"Dushmanta replied, 'O beautiful and faultless one, I desire that thou
shouldst be my life's companion. Know thou that I exist for thee, and
my
heart is in thee. One is certainly one's own friend, and one certainly
may
depend upon one's own self. Therefore, according to the ordinance, thou
canst certainly bestow thyself. There are, in all, eight kinds of
marriages. These are Brahma, Daiva, Arsha, Prajapatya, Asura,
Gandharva,
Rakshasa, and Paisacha, the eighth. Manu, the son of the self-create,
hath
spoken of the appropriateness of all these forms according to their
order.
Know, O faultless one, that the first four of these are fit for
Brahmanas,
and the first six for Kshatriyas. As regards kings, even the Rakshasa
form
is permissible. The Asura form is permitted to Vaisyas and Sudras. Of
the
first five the three are proper, the other two being improper. The
Paisacha and the Asura forms should never be practised. These are the
institutes of religion, and one should act according to them. The
Gandharva and the Rakshasa form are consistent with the practices of
Kshatriyas. Thou needst not entertain the least fear. There is not the
least doubt that either according to any one of these last-mentioned
forms,
or according to a union of both of them, our wedding may take place. O
thou of the fairest complexion, full of desire I am, thou also in a
similar mood mayst become my wife according to the Gandharva form.'
"Sakuntala, having listened to all this, answered, 'If this be the
course
sanctioned by religion, if, indeed, I am my own disposer, hear, O thou
foremost one of Puru's race, what my terms are. Promise truly to give
me
what I ask thee. The son that shall be begotten on me shall become thy
heir-apparent. This, O king, is my fixed resolve. O Dushmanta, if thou
grant this, then let our union take place.'
"Vaisampayana continued, 'The monarch, without taking time to consider
at
once told her, 'Let it be so. I will even take thee, O thou of
agreeable
smiles, with me to my capital. I tell thee truly. O beautiful one, thou
deservest all this.' And so saying, that first of kings wedded the
handsome Sakuntala of graceful gait, and knew her as a husband. And
assuring her duly, he went away, telling her repeatedly, 'I shall send
thee, for thy escort, my troops of four classes. Indeed, it is even
thus
that I shall take thee to my capital, O thou of sweet smiles!"
"Vaisampayana continued, 'O Janamejaya, having promised so unto her,
the
king went away. And as he retraced his way homewards, he began to think
of
Kasyapa. And he asked himself, 'What will the illustrious ascetic say,
after he has known all?' Thinking of this, he entered his capital.
"The moment the king had left, Kanwa arrived at his abode. But
Sakuntala,
from a sense of shame, did not go out to receive her father. That great
ascetic, however, possessed of spiritual knowledge, knew all. Indeed
beholding everything with his spiritual eye, the illustrious one was
pleased, and addressing her, said, 'Amiable one, what hath been done by
thee today in secret, without, having waited for me--viz., intercourse
with a man--hath not been destructive of thy virtue. Indeed, union
according to the Gandharva form, of a wishful woman with a man of
sensual
desire, without mantras of any kind, it is said, is the best for
Kshatriyas. That best of men, Dushmanta, is also high-souled and
virtuous.
Thou hast, O Sakuntala, accepted him for thy husband. The son that
shall
be born of thee shall be mighty and illustrious in this world. And he
shall have sway over the sea. And the forces of that illustrious king
of
kings, while he goeth out against his foes shall be irresistible.'
"Sakuntala then approached her fatigued father and washed his feet. And
taking down the load he had with him and placing the fruits in proper
order, she told him, 'It behoveth thee to give thy grace to that
Dushmanta
whom I have accepted for my husband, as well as his ministers!'
"Kanwa replied, 'O thou of the fairest complexion, for thy sake I am
inclined to bless him. But receive from me, O blessed one, the boon
that
thou desirest.'
"Vaisampayana continued, 'Sakuntala, thereupon, moved by desire of
benefiting Dushmanta, asked the boon that the Paurava monarchs might
ever
be virtuous and never deprived of their thrones.'"
SECTION LXXIV
(Sambhava Parva continued)
"Vaisampayana said, 'After Dushmanta had left the asylum having made
those
promises unto Sakuntala, the latter of tapering thighs brought forth a
boy
of immeasurable energy. And when the child was three years old, he
became
in splendour like the blazing fire. And, O Janamejaya, he was possessed
of
beauty and magnanimity and every accomplishment. And that first of
virtuous men, Kanwa, caused all the rites of religion to be performed
in
respect of that intelligent child thriving day by day. And the boy
gifted
with pearly teeth and shining locks, capable of slaying lions even
then,
with all auspicious signs on his palm, and broad expansive forehead,
grew
up in beauty and strength. And like unto a celestial child in
splendour,
he began to grow up rapidly. And when he was only six years of age,
endued
with great strength he used to seize and bind to the trees that stood
around that asylum, lions and tigers and bears and buffaloes and
elephants.
And he rode on some animals, and pursued others in sportive mood. The
dwellers at Kanwa's asylum thereupon bestowed on him a name. And they
said,
because he seizes and restrains an animals however strong, let him, be
called Sarvadamana (the subduer of all). And it was thus that the boy
came
to be named Sarvadamana, endued as he was with prowess, and energy and
strength. And the Rishi seeing the boy and marking also his
extraordinary
acts, told Sakuntala that the time had come for his installation as the
heir-apparent. And beholding the strength of the boy, Kanwa commanded
his
disciples, saying, 'Bear ye without delay this Sakuntala with her son
from
this abode to that of her husband, blessed with every auspicious sign.
Women should not live long in the houses of their paternal or maternal
relations. Such residence is destructive of their reputation, their
good
conduct, their virtue. Therefore, delay not in bearing her hence.'
These
disciples of the Rishi thereupon, saying 'So be it,' went towards the
city
named after an elephant (Hastinapura) with Sakuntala and her son ahead
of
them. And then she of fair eye-brows, taking with her that boy of
celestial beauty, endued with eyes like lotus petals, left the woods
where
she had been first known by Dushmanta. And having approached the king,
she
with her boy resembling in splendour the rising sun was introduced to
him.
And the disciples of the Rishi having introduced her, returned to the
asylum. And Sakuntala having worshipped the king according to proper
form,
told him, 'This is thy son, O king! Let him be installed as thy heir-
apparent. O king, this child, like unto a celestial, hath been begotten
by
thee upon me. Therefore, O best of men, fulfil now the promise thou
gavest
me. Call to mind, O thou of great good fortune, the agreement thou
hadst
made on the occasion of thy union with me in the asylum of Kanwa.'
"The king, hearing these her words, and remembering everything said, 'I
do not remember anything. Who art thou, O wicked woman in ascetic
guise?
I do not remember having any connection with thee in respect of Dharma,
Kama and Arthas. Go or stay or do as thou pleasest.' Thus addressed by
him, the fair-coloured innocent one became abashed. Grief deprived her
of consciousness and she stood for a time like an wooden post. Soon,
however, her eyes became red like copper and her lips began to quiver.
And the glances she now and then cast upon the king seemed to burn the
latter. Her rising wrath however, and the fire of her asceticism, she
extinguished within herself by an extraordinary effort. Collecting her
thoughts in a moment, her heart possessed with sorrow and rage, she
thus
addressed her lord in anger, looking at him, 'Knowing everything, O
monarch, how thou, like an inferior person, thus say that thou knowest
it not? Thy heart is a witness to the truth or falsehood of this
matter.
Therefore, speak truly without degrading thyself. He who being one
thing
representeth himself as another thing to others, is like a thief and a
robber of his own self. Of what sin is he not capable? Thou thinkest
that thou alone hast knowledge of thy deed. But knowest thou not that
the Ancient, Omniscient one (Narayana) liveth in thy heart? He knoweth
all thy sins, and thou sinnest in His presence. He that sins thinks
that
none observes him. But he is observed by the gods and by Him also who
is
in every heart. The Sun, the Moon, the Air, the Fire, the Earth, the
Sky, Water, the heart, Yama, the day, the night, both twilights, and
Dharma, all witness the acts of man. Yama, the son of Surya, takes no
account of the sins of him with whom Narayana the witness of all acts,
is gratified. But he with whom Narayana is not gratified is tortured
for
his sins by Yama. Him who degradeth himself by representing his self
falsely, the gods never bless. Even his own soul blesseth him not. I am
a wife devoted to my husband. I have come of my own accord, it is true.
But do not, on that account, treat me with disrespect. I am thy wife
and, therefore, deserve to be treated respectfully. Wilt thou not treat
me so, because I have come hither of my own accord? In the presence of
so many, why dost thou treat me like an ordinary woman? I am not
certainly crying in the wilderness. Dost thou not hear me? But if thou
refuse to do what I supplicate thee for, O Dushmanta, thy head this
moment shall burst into a hundred pieces! The husband entering the womb
of the wife cometh out himself in the form of the son. Therefore is the
wife called by those cognisant of the Vedas as Jaya (she of whom one is
born). And the son that is so born unto persons cognisant of the Vedic
Mantras rescueth the spirits of deceased ancestors. And because the son
rescueth ancestors from the hell called Put, therefore, hath he been
called by the Self-create himself as Puttra (the rescuer from Put). By
a
son one conquereth the three worlds. By a son's son, one enjoyeth
eternity. And by a grandson's son great-grand-fathers enjoy everlasting
happiness. She is a true wife who is skilful in household affairs. She
is a true wife who hath borne a son. She is a true wife whose heart is
devoted to her lord. She is a true wife who knoweth none but her lord.
The wife is a man's half. The wife is the first of friends. The wife is
the root of religion, profit, and desire. The wife is the root of
salvation. They that have wives can perform religious acts. They that
have wives can lead domestic lives. They that have wives have the means
to be cheerful. They that have wives can achieve good fortune.
Sweet-speeched wives are friends on occasions of joy. They are as
fathers on occasions of religious acts. They are mothers in sickness
and
woe. Even in the deep woods to a traveller a wife is his refreshment
and
solace. He that hath a wife is trusted by all. A wife, therefore, is
one's most valuable possession. Even when the husband leaving this
world
goeth into the region of Yama, it is the devoted wife that accompanies
him thither. A wife going before waits for the husband. But if the
husband goeth before, the chaste wife followeth close. For these
reasons, O king, doth marriage exist. The husband enjoyeth the
companionship of the wife both in this and in the other worlds. It hath
been said by learned persons that one is himself born as one's son.
Therefore, a man whose wife hath borne a son should look upon her as
his
mother. Beholding the face of the son one hath begotten upon his wife,
like his own face in a mirror, one feeleth as happy as a virtuous man,
on attaining to heaven. Men scorched by mental grief, or suffering
under
bodily pain, feel as much refreshed in the companionship of their wives
as a perspiring person in a cool bath. No man, even in anger, should
ever do anything that is disagreeable to his wife, seeing that
happiness, joy, and virtue,--everything dependeth on the wife. A wife
is
the sacred field in which the husband is born himself. Even Rishis
cannot create creatures without women. What happiness is greater than
what the father feeleth when the son running towards him, even though
his body be covered with dust, claspeth his limbs? Why then dost thou
treat with indifference such a son, who hath approached thee himself
and
who casteth wistful glances towards thee for climbing thy knees? Even
ants support their own eggs without destroying them; then why shouldst
not thou, a virtuous man that thou art, support thy own child? The
touch
of soft sandal paste, of women, of (cool) water is not so agreeable as
the touch of one's own infant son locked in one's embrace. As a
Brahmana
is the foremost of all bipeds, a cow, the foremost of all quadrupeds, a
protector, the foremost of all superiors, so is the son the foremost of
all objects, agreeable to the touch. Let, therefore, this handsome
child
touch thee in embrace. There is nothing in the world more agreeable to
the touch than the embrace of one's son. O chastiser of foes, I have
brought forth this child, O monarch, capable of dispelling all thy
sorrows after bearing him in my womb for full three years. O monarch of
Puru's race, 'He shall perform a hundred horse-sacrifices'--these were
the words uttered from the sky when I was in the lying-in room. Indeed,
men going into places remote from their homes take up there others'
children on their laps and smelling their heads feel great happiness.
Thou knowest that Brahmanas repeat these Vedic mantras on the occasion
of the consecrating rites of infancy.--Thou art born, O son, of my
body!
Thou art sprung from my heart. Thou art myself in the form of a son.
Live thou to a hundred years! My life dependeth on thee, and the
continuation of my race also, on thee. Therefore, O son, live thou in
great happiness to a hundred years. He hath sprung from thy body, this
second being from thee! Behold thyself in thy son, as thou beholdest
thy
image in the clear lake. As the sacrificial fire is kindled from the
domestic one, so hath this one sprung from thee. Though one, thou hast
divided thyself. In course of hunting while engaged in pursuit of the
deer, I was approached by thee, O king, I who was then a virgin in the
asylum of my father. Urvasi, Purvachitti, Sahajanya, Menaka, Viswachi
and Ghritachi, these are the six foremost of Apsaras. Amongst them
again, Menaka, born of Brahman, is the first. Descending from heaven on
Earth, after intercourse with Viswamitra, she gave birth to me. That
celebrated Apsara, Menaka, brought me forth in a valley of Himavat.
Bereft of all affection, she went away, cast me there as if I were the
child of somebody else. What sinful act did I do, of old, in some other
life that I was in infancy cast away by my parents and at present am
cast away by thee! Put away by thee, I am ready to return to the refuge
of my father. But it behoveth thee not to cast off this child who is
thy
own.'
"Hearing all this, Dushmanta said, 'O Sakuntala, I do not know having
begot upon thee this son. Women generally speak untruths. Who shall
believe in thy words? Destitute of all affection, the lewd Menaka is
thy
mother, and she cast thee off on the surface of the Himavat as one
throws
away, after the worship is over, the flowery offering made to his gods.
Thy father too of the Kshatriya race, the lustful Viswamitra, who was
tempted to become a Brahmana, is destitute of all affection. However,
Menaka is the first of Apsaras, and thy father also is the first of
Rishis.
Being their daughter, why dost thou speak like a lewd woman? Thy words
deserve no credit. Art thou not ashamed to speak them, especially
before
me? Go hence, O wicked woman in ascetic guise. Where is that foremost
of
great Rishis, where also is that Apsara Menaka? And why art thou, low
as
thou art, in the guise of an ascetic? Thy child too is grown up. Thou
sayest he is a boy, but he is very strong. How hath he soon grown like
a
Sala sprout? Thy birth is low. Thou speakest like a lewd woman.
Lustfully
hast thou been begotten by Menaka. O woman of ascetic guise, all that
thou
sayest is quite unknown to me. I don't know thee. Go withersoever thou
choosest.'
"Sakuntala replied, 'Thou seest, O king, the fault of others, even
though
they be as small as a mustard seed. But seeing, thou noticest not thy
own
faults even though they be as large as the Vilwa fruit. Menaka is one
of
the celestials. Indeed, Menaka is reckoned as the first of celestials.
My
birth, therefore, O Dushmanta, is far higher than thine. Thou walkest
upon
the Earth, O king, but I roam in the skies! Behold, the difference
between
ourselves is as that between (the mountain) Meru and a mustard seed!
Behold my power, O king! I can repair to the abodes of Indra, Kuvera,
Yama,
and Varuna! The saying is true which I shall refer to before thee, O
sinless one! I refer to it for example's sake and not from evil
motives.
Therefore, it behoveth thee to pardon me after thou hast heard it. An
ugly
person considereth himself handsomer than others until he sees his own
face in the mirror. But when he sees his own ugly face in the mirror,
it
is then that he perceiveth the difference between himself and others.
He
that is really handsome never taunts anybody. And he that always
talketh
evil becometh a reviler. And as the swine always look for dirt and
filth
even when in the midst of a flower-garden, so the wicked always choose
the
evil out of both evil and good that others speak. Those, however, that
are
wise, on hearing the speeches of others that are intermixed with both
good
and evil, accept only what is good, like geese that always extract the
milk only, though it be mixed with water. As the honest are always
pained
at speaking ill of others, so do the wicked always rejoice in doing the
same thing. As the honest always feel pleasure in showing regard for
the
old, so do the wicked always take delight in aspersing the good. The
honest are happy in not seeking for faults. The wicked are happy in
seeking for them. The wicked ever speak ill of the honest. But the
latter
never injure the former, even if injured by them. What can be more
ridiculous in the world than that those that are themselves wicked
should
represent the really honest as wicked? When even atheists are annoyed
with
those that have fallen off from truth and virtue and who are really
like
angry snakes of virulent poison, what shall I say of myself who am
nurtured in faith? He that having begotten a son who is his own image,
regardeth him not, never attaineth to the worlds he coveteth, and
verily
the gods destroy his good fortune and possessions. The Pitris have said
that the son continueth the race and the line and is, therefore, the
best
of all religious acts. Therefore, none should abandon a son. Manu hath
said that there are five kinds of sons; those begotten by one's self
upon
his own wife, those obtained (as gift) from others, those purchased for
a
consideration, those reared with affection and those begotten upon
other
women than upon wedded wives. Sons support the religion and
achievements
of men, enhance their joys, and rescue deceased ancestors from hell. It
behoveth thee not, therefore, O tiger among kings, to abandon a son who
is
such. Therefore, O lord of Earth, cherish thy own self, truth, and
virtue
by cherishing thy son. O lion among monarchs, it behoveth thee not to
support this deceitfulness. The dedication of a tank is more
meritorious
than that of a hundred wells. A sacrifice again is more meritorious
than
the dedication of a tank. A son is more meritorious than a sacrifice.
Truth is more meritorious than a hundred sons. A hundred horse-
sacrifices
had once been weighed against Truth, and Truth was found heavier than a
hundred horse-sacrifices. O king, Truth, I ween, may be equal to the
study
of, the entire Vedas and ablutions in all holy places. There is no
virtue
equal to Truth: there is nothing superior to Truth. O king, Truth is
God
himself; Truth is the highest vow. Therefore, violate not thy pledge, O
monarch! Let Truth and thee be even united. If thou placest no credit
in
my words, I shall of my own accord go hence. Indeed, thy companionship
should be avoided. But thou, O Dushmanta, that when thou art gone, this
son of mine shall rule the whole Earth surrounded by the four seas and
adorned with the king of the mountains.'
"Vaisampayana continued, 'Sakuntala having spoken to the monarch in
this
wise, left his presence. But as soon as she had left, a voice from the
skies, emanating from no visible shape, thus spoke unto Dushmanta as he
was sitting surrounded by his occasional and household priests, his
preceptors, and ministers. And the voice said, 'The mother is but the
sheath of flesh; the son sprung from the father is the father himself.
Therefore, O Dushmanta, cherish thy son, and insult not Sakuntala. O
best
of men, the son, who is but a form of one's own seed, rescueth
(ancestors)
from the region of Yama. Thou art the progenitor of this boy. Sakuntala
hath spoken the truth. The husband, dividing his body in twain, is born
of his wife in the form of son. Therefore, O Dushmanta, cherish, O
monarch,
thy son born of Sakuntala. To live by forsaking one's living son is a
great misfortune. Therefore, O thou of Puru's race, cherish thy high-
souled son born of Sakuntala--And because this child is to be cherished
by
thee even at our word, therefore shall this thy son be known by the
name
of Bharata (the cherished).' Hearing these words uttered by the
dwellers
in heaven, the monarch of Puru's race became overjoyed and spoke as
follows unto his priests and ministers, 'Hear ye these words uttered by
the celestial messenger? I myself know this one to be my son. If I had
taken him as my son on the strength of Sakuntala's words alone, my
people
would have been suspicious and my son also would not have been regarded
as
pure.'
"Vaisampayana continued, 'The monarch, then, O thou of Bharata's race,
seeing the purity of his son established by the celestial messenger,
became exceedingly glad. And he took unto him that son with joy. And
the
king with a joyous heart then performed all those rites upon his son
that
a father should perform. And the king smelt his child's head and hugged
him with affection. And the Brahmanas began to utter blessings upon him
and the bards began to applaud him. And the monarch then experienced
the
great delight that one feeleth at the touch of one's son. And Dushmanta
also received that wife of his with affection. And he told her these
words, pacifying her affectionately, 'O goddess, my union with thee
took
place privately. Therefore, I was thinking of how best to establish thy
purity. My people might think that we were only lustfully united and
not
as husband and wife, and therefore, this son that I would have
installed
as my heir apparent would only have been regarded as one of impure
birth.
And dearest, every hard word thou hast uttered in thy anger, have I, O
large-eyed one, forgiven thee. Thou art my dearest!' And the royal sage
Dushmanta, having spoken thus unto his dear wife, O Bharata, received
her
with offerings of perfume, food, and drink. And king Dushmanta, then,
bestowed the name of Bharata upon his child, and formally installed him
as
the heir apparent. And the famous and bright wheels of Bharata's car,
invincible and like unto the wheels of the cars owned by the gods,
traversed every region, filling the whole Earth with their rattle. And
the
son of Dushmanta reduced to subjection all kings of the Earth. And he
ruled virtuously and earned great fame. And that monarch of great
prowess
was known by the titles of Chakravarti and Sarvabhauma. And he
performed
many sacrifices like Sakra, the lord of the Maruts. And Kanwa was the
chief priest at those sacrifices, in which the offerings to Brahmanas
were
great. And the blessed monarch performed both the cow and the horse-
sacrifices. And Bharata gave unto Kanwa a thousand gold coins as the
sacerdotal fee. It is that Bharata from whom have emanated so many
mighty
achievements. It is from him that the great race called after him in
his
race are called after him. And in the Bharata race there have been born
many godlike monarchs gifted with great energy, and like unto Brahman
himself. Their number cannot be counted. But, O thou of Bharata's race,
I
shall name the principal ones that were blessed with great good
fortune,
like unto the gods, and devoted to truth and honesty.'"
SECTION LXXV
(Sambhava Parva continued)
"Vaisampayana said, 'Hear now, as I recite the recorded genealogy, that
is
sacred and subservient to religion, profit and pleasure, of these royal
sages--Daksha, the lord of creation, Manu, the son of Surya, Bharata,
Ruru,
Puru, and Ajamidha. I shall also recite to thee, O sinless one, the
genealogies of the Yadavas and of the Kurus and of the king of the
Bharata
line. These genealogies are sacred and their recitation is a great act
of
propitiation. That recitation conferreth wealth, fame and long life.
And,
O sinless one, all these I have named shone in their splendour and were
equal unto the great Rishis in energy.
"Prachetas had ten sons who were all devoted to asceticism and
possessed
of every virtue. They burnt, of old, by the fire emanating from their
mouths, several plants of poisonous and innumerable large trees that
had
covered the Earth and became a source of great discomfort to man. After
these ten, was born another named Daksha. It is from Daksha that all
creatures have sprung. Therefore is he, O tiger among men, called the
Grandfather. Born of Prachetas the Muni Daksha, uniting himself with
Virini, begat a thousand sons of rigid vows, all like himself. And
Narada
taught these thousand sons of Daksha the excellent philosophy of
Sankhya
as a means of salvation. And, O Janamejaya, the lord of creation,
Daksha,
then, from the desire of making creatures, begat fifty daughters. And
he
made all of them his appointed daughters (so that their sons might be
his
sons also for the performance of all religious acts). And he bestowed
ten
of his daughters on Dharma, and thirteen on Kasyapa. And he gave
twenty-
seven to Chandra, who are all engaged in indicating time. And Kasyapa,
the
son of Marichi, begat on the eldest of his thirteen wives, the Adityas,
the celestials endued with great energy and having Indra as their head
and
also Vivaswat (the Sun). And of Vivaswat was born the lord Yama. And
Martanda (Vivaswat) also begat another son after Yama, gifted with
great
intelligence and named Manu. And Manu was endued with great wisdom and
devoted to virtue. And he became the progenitor of a line. And in
Manu's
race have been born all human beings, who have, therefore, been called
Manavas. And it is of Manu that all men including Brahmanas,
Kshatriyas,
and others have been descended, and are, therefore, all called Manavas.
Subsequently, O monarch, the Brahmanas became united with the
Kshatriyas.
And those sons of Manu that were Brahmanas devoted themselves to the
study
of the Vedas. And Manu begat ten other children named Vena, Dhrishnu,
Narishyan, Nabhaga, Ikshvaku, Karusha, Saryati, the eighth, a daughter
named Ila, Prishadhru the ninth, and Nabhagarishta, the tenth. They all
betook themselves to the practices of Kshatriyas. Besides these, Manu
had
fifty other sons on Earth. But we heard that they all perished,
quarrelling with one another. The learned Pururavas was born of Ila. It
hath been heard by us that Ila was both his mother and father. And the
great Pururavas had sway over thirteen islands of the sea. And, though
a
human being, he was always surrounded by companions that were
superhuman.
And Pururavas intoxicated with power quarrelled with the Brahmanas and
little caring for their anger robbed them of their wealth. Beholding
all
this Sanatkumara came from the region of Brahman and gave him good
counsel,
which was, however, rejected by Pururavas. Then the wrath of the great
Rishis was excited, and the avaricious monarch, who intoxicated with
power,
had lost his reason, was immediately destroyed by their curse.
"It was Pururavas who first brought from the region of the Gandharvas
the
three kinds of fire (for sacrificial purpose). And he brought thence,
the
Apsara Urvasi also. And the son of Ila begat upon Urvasi six sons who
were
called Ayus, Dhimat, Amavasu and Dhridhayus, and Vanayus, and Satayus.
And
it is said that Ayus begat four sons named Nahusha, Vriddhasarman,
Rajingaya, and Anenas, on the daughter of Swarbhanu. And, O monarch,
Nahusha, of all the sons of Ayus, being gifted with great intelligence
and
prowess ruled his extensive kingdom virtuously. And king Nahusha
supported
evenly the Pitris, the celestials, the Rishis, the Brahmanas, the
Gandharvas, the Nagas, the Rakshasas, the Kshatriyas, and the Vaisyas.
And
he suppressed all robber-gangs with a mighty hand. But he made the
Rishis
pay tribute and carry him on their backs like bests of burden. And,
conquering the very gods by the beauty of his person, his asceticism,
prowess, and energy, he ruled as if he were Indra himself. And Nahusha
begat six sons, all of sweet speech, named Yati, Yayati, Sanyati,
Ayati,
and Dhruva. Yati betaking himself to asceticism became a Muni like unto
Brahman himself. Yayati became a monarch of great prowess and virtue.
He
ruled the whole Earth, performed numerous sacrifices, worshipped the
Pitris with great reverence, and always respected the gods. And he
brought
the whole world under his sway and was never vanquished by any foe. And
the sons of Yayati were all great bowmen and resplendent with every
virtue.
And, O king, they were begotten upon (his two wives) Devayani and
Sarmishtha. And of Devayani were born Yadu and Turvasu, and of
Sarmishtha
were born Drahyu, Anu, and Puru. And, O king, having virtuously ruled
his
subjects for a long time, Yayati was attacked with a hideous
decrepitude
destroying his personal beauty. And attacked by decrepitude, the
monarch
then spoke, O Bharata, unto his sons Yadu and Puru and Turvasu and
Drahyu
and Anu these words, 'Ye dear sons, I wish to be a young man and to
gratify my appetites in the company of young women. Do you help me
therein.' To him his eldest son born of Devayani then said, 'What
needest
thou, O king? Dost thou want to have your youth?' Yayati then told him,
'Accept thou my decrepitude, O son! With thy youth I would enjoy
myself.
During the time of a great sacrifice I have been cursed by the Muni
Usanas (Sukra). O son, I would enjoy myself with your youth. Take any
of
you this my decrepitude and with my body rule ye my kingdom. I would
enjoy myself with a renovated body. Therefore, ye my sons, take ye my
decrepitude.' But none of his sons accepted his decrepitude. Then his
youngest son Puru said unto him, 'O king, enjoy thyself thou once again
with a renovated body and returned youth! I shall take thy decrepitude
and at thy command rule thy kingdom.' Thus addressed, the royal sage,
by
virtue of his ascetic power then transferred his own decrepitude unto
that high-souled son of his and with the youth of Puru became a youth;
while with the monarch's age Puru ruled his kingdom.
"Then, after a thousand years had passed away, Yayati, that tiger among
kings, remained as strong and powerful as a tiger. And he enjoyed for a
long time the companionship of his two wives. And in the gardens of
Chitraratha (the king of Gandharvas), the king also enjoyed the company
of
the Apsara Viswachi. But even after all this, the great king found his
appetites unsatiated. The king, then recollected the following truths
contained in the Puranas, 'Truly, one's appetites are never satiated by
enjoyment. On the other hand, like sacrificial butter poured into the
fire,
they flame up with indulgence. Even if one enjoyed the whole Earth with
its wealth, diamonds and gold, animals and women, one may not yet be
satiated. It is only when man doth not commit any sin in respect of any
living thing, in thought, deed, or speech, it is then that he attaineth
to
purity as that of Brahman. When one feareth nothing, when one is not
feared by anything, when one wisheth for nothing, when one injureth
nothing, it is then that one attaineth to the purity of Brahman.' The
wise
monarch seeing this and satisfied that one's appetites are never
satiated,
set his mind at rest by meditation, and took back from his son his own
decrepitude. And giving him back his youth, though his own appetites
were
unsatiated, and installing him on the throne, he spoke unto Puru thus,
'Thou art my true heir, thou art my true son by whom my race is to be
continued. In the world shall my race be known by thy name.'
"Vaisampayana continued, 'Then that tiger among kings, having installed
his son Puru on the throne, went away to the mount of Bhrigu for
devoting
himself to asceticism. And, having acquired great ascetic merit, after
long years, he succumbed to the inevitable influence of Time. He left
his
human body by observing the vow of fasting, and ascended to heaven with
his wives.'"
SECTION LXXVI
(Sambhava Parva continued)
"Janamejaya said, 'O thou of the wealth of asceticism, tell me how our
ancestor Yayati, who is the tenth from Prajapati, obtained for a wife
the
unobtainable daughter of Sukra. I desire to hear of it in detail. Tell
me
also, one after another, of those monarchs separately who were the
founders of dynasties.'
"Vaisampayana said, 'The monarch Yayati was in splendour like unto
Indra
himself. I will tell thee, in reply to thy question, O Janamejaya, how
both Sukra and Vrishaparvan bestowed upon him, with due rites, their
daughters, and how his union took place with Devayani in special.
"Between the celestials and the Asuras, there happened, of yore,
frequent
encounters for the sovereignty of the three worlds with everything in
them.
The gods, then, from desire of victory, installed the son of Angiras
(Vrihaspati) as their priest to conduct their sacrifices; while their
opponents installed the learned Usanas as their priest for the same
purpose. And between those two Brahmanas there are always much boastful
rivalry. Those Danavas assembled for encounter that were slain by the
gods
were all revived by the seer Sukra by the power of his knowledge. And
then
starting again, into life,--these fought with the gods. The Asuras also
slew on the field of battle many of the celestials. But the open-minded
Vrihaspati could not revive them, because he knew not the science
called
Sanjivani (re-vivification) which Kavya endued with great energy knew
so
well. And the gods were, therefore, in great sorrow. And the gods, in
great anxiety of heart and entertaining a fear of the learned Usanas,
then
went to Kacha, the eldest son of Vrihaspati, and spoke unto him,
saying,
'We pay court to thee, be kind to us and do us a service that we regard
as
very great. That knowledge which resides in Sukra, that Brahmana of
immeasurable prowess, make thy own as soon as thou canst. Thou shalt
find
the Brahmana in the court of Vrishaparvan. He always protects the
Danavas
but never us, their opponents. Thou art his junior in age, and,
therefore,
capable of adoring him with reverence. Thou canst also adore Devayani,
the
favourite daughter of that high-souled Brahmana. Indeed, thou alone art
capable of propitiating them both by worship. There is none else that
can
do so. By gratifying Devayani with thy conduct, liberality, sweetness,
and
general behaviour, thou canst certainly obtain that knowledge.' The son
of
Vrihaspati, thus solicited by the gods, said 'So be it,' and went to
where
Vrishaparvan was. Kacha, thus sent by the gods, soon went to the
capital
of the chief of the Asuras, and beheld Sukra there. And beholding him,
he
thus spoke unto him, 'Accept me as thy disciple. I am the grandson of
the
Rishi Angiras and son of Vrihaspati. By name I am known as Kacha.
Thyself
becoming my preceptor, I shall practise the Brahmacharya mode of life
for
a thousand years. Command me, then, O Brahmana!'
"Sukra (hearing this) said, 'Welcome art thou, O Kacha! I accept thy
speech. I will treat thee with regard; for by so doing, it is
Vrihaspati
who will be regarded.'
"Vaisampayana continued, 'Kacha commanded by Kavya or Usanas himself,
called also Sukra, then said, 'So be it,' and took the vow he had
spoken
of. And, O Bharata, accepting the vow of which he had spoken, at the
proper time, Kacha began to conciliate regardfully both his preceptor
and
(his daughter) Devayani. Indeed, he began to conciliate both. And as he
was young, by singing and dancing and playing on different kinds of
instruments, he soon gratified Devayani who was herself in her youth.
And,
O Bharata, with his whole heart set upon it, he soon gratified the
maiden
Devayani who was then a young lady, by presents of flowers and fruits
and
services rendered with alacrity. And Devayani also with her songs and
sweetness of manners used, while they were alone, to attend upon that
youth carrying out his vow. And when five hundred years had thus passed
of
Kacha's vow, the Danavas came to learn his intention. And having no
compunctions about slaying a Brahmana, they became very angry with him.
And one day they saw Kacha in a solitary part of the woods engaged in
tending (his preceptor's) kine. They then slew Kacha from their hatred
of
Vrihaspati and also from their desire of protecting the knowledge of
reviving the dead from being conveyed by him. And having slain him,
they
hacked his body into pieces and gave them to be devoured by jackals and
wolves. And (when twilight came) the kine returned to the fold without
him
who tended them. And Devayani, seeing the kine returned from the woods
without Kacha, spoke, O Bharata, unto her father thus:
'Thy evening-fire hath been kindled. The Sun also hath set, O father!
The
kine have returned without him who tendeth them. Kacha is, indeed, not
to
be seen. It is plain that Kacha hath been lost, or is dead. Truly do I
say,
O father, that without him I will not live.'
"Sukra hearing this said, I will revive him by saying, 'Let this one
come.' Then having recourse to the science of reviving the dead, Sukra
summoned Kacha. And summoned by his preceptor, Kacha appeared before
him
in the gladness of heart tearing by virtue of his preceptor's science
the bodies of the wolves (that had devoured him). And asked about the
cause of his delay, he thus spoke unto Bhargava's daughter. Indeed,
asked by that Brahman's daughter, he told her, 'I was dead. O thou of
pure manners, burdened with sacrificial fuel, Kusa grass, and logs of
wood, I was coming towards our abode. I sat under a banian tree. The
kine also, having been brought together, were staying under the shade
of that same banian tree. The Asuras, beholding me, asked 'Who art
thou?' They heard me answer, 'I am the son of Vrihaspati.' As soon as
I said this, the Danavas slew me, and hacking my body into pieces gave
my remains to jackals and wolves. And they then went home in the
gladness of heart. O amiable one, summoned by the high-souled
Bhargava, I after all come before thee fully revived.'
"On another occasion, asked by Devayani, the Brahmana Kacha went into
the
woods. And as he was roving about for gathering flowers, the Danavas
beheld him. They again slew him, and pounding him into a paste they
mixed
it with the water of the ocean. Finding him long still (in coming), the
maiden again represented the matter unto her father. And summoned again
by
the Brahmana with the aid of his science, Kacha appearing before his
preceptor and his daughter told everything as it had happened. Then
slaying him for the third time and burning him and reducing him to
ashes,
the Asuras gave those ashes to the preceptor himself, mixing them with
his
wine. And Devayani again spoke unto her father, saying, 'O father,
Kacha
was sent to gather flowers. But he is not to be seen. It is plain he
hath
been lost, or has died. I tell thee truly, I would not live without
him.'
"Sukra hearing this said, 'O daughter, the son of Vrihaspati hath gone
to
the region of the dead. Though revived by my science, he is thus slain
frequently. What, indeed, am I to do? O Devayani, do not grieve, do not
cry. One like thee should not grieve for one that is mortal. Thou art
indeed, O daughter, in consequence of my prowess, worshipped thrice a
day
during the ordained hours of prayer, by Brahmanas, the gods with Indra,
the Vasus, the Aswins, the Asuras, in fact, by the whole universe. It
is
impossible to keep him alive, for revived by me he is often killed.' To
all this Devayani replied, 'Why shall I, O father, not grieve for him
whose grandfather is old Angiras himself, whose father is Vrihaspati
who
is an ocean of ascetic merit, who is the grandson of a Rishi and the
son
also of a Rishi? He himself too was a Brahmacharin and an ascetic;
always
wakeful and skilled in everything. I will starve and follow the way
Kacha
has gone. The handsome Kacha is, O father, dear unto me.'
"Vaisampayana continued, 'The great Rishi Kavya, then, afflicted by
what
Devayani said, cried in anger, 'Certainly, the Asuras seek to injure
me,
for they slay my disciple that stayeth with me. These followers of
Rudra
desire to divest me of my character as a Brahmana by making me
participate
in their crime. Truly, this crime hath a terrible end. The crime of
slaying a Brahmana would even burn Indra himself.' Having said this,
the
Brahmana Sukra, urged by Devayani, began to summon Kacha who had
entered
the jaws of Death. But Kacha, summoned with the aid of science, and
afraid
of the consequence to his preceptor, feebly replied from within the
stomach of his preceptor, saying, 'Be graceful unto me, O lord! I am
Kacha
that worshippeth thee. Behave unto me as to thy own dearly-loved son.'
"Vaisampayana continued, 'Sukra then said, 'By what path, O Brahmana,
hast
thou entered my stomach, where thou stayest now? Leaving the Asuras
this
very moment, I shall go over to the gods.' Kacha replied, 'By thy
grace,
memory hath not failed me. Indeed, I do recollect everything as it hath
happened. My ascetic virtues have not been destroyed. It is, therefore,
that I am able to bear this almost insufferable pain. O Kavya, slain by
the Asuras and burnt and reduced to powder, I have been given to thee
with
thy wine. When thou art present, O Brahmana, the art of the Asuras will
never be able to vanquish, the science of the Brahmana.'
"Hearing this, Sukra said, 'O daughter, what good can I do to thee? It
is
with my death that Kacha can get his life back. O Devayani, Kacha is
even
within me. There is no other way of his coming out except by ripping
open
my stomach.' Devayani replied, 'Both evils shall, like fire, burn me!
The
death of Kacha and thy own death are to me the same! The death of Kacha
would deprive me of life. If thou also diest, I shall not be able to
bear
my life.' Then Sukra said, 'O son of Vrihaspati, thou art, indeed, one
already crowned with success, because Devayani regards thee so well.
Accept the science that I will today impart to thee, if, indeed, thou
be
not Indra in the form of Kacha. None can come out of my stomach with
life.
A Brahmana, however, must not be slain, therefore, accept thou the
science
I impart to thee. Start thou into life as my son. And possessed of the
knowledge received from me, and revived by me, take care that, on
coming
out of my body, thou dost act gracefully.'
"Vaisampayana continued, 'Receiving the science imparted to him by his
preceptor the handsome Kacha, ripped open his stomach, came out like
the
moon at evening on the fifteenth day of the bright fort-night. And
beholding the remains of his preceptor lying like a heap of penances,
Kacha revived him, aided by the science he had learned. Worshipping him
with regard, Kacha said unto his preceptor, 'Him who poureth the nectar
of
knowledge into one's ears, even as thou hast done into those of myself
who
was void of knowledge, him do I regard both as my father and mother.
And
remembering the immense service done by him, who is there so ungrateful
as
to injure him? They that, having acquired knowledge, injure their
preceptor who is always an object of worship, who is the giver of
knowledge, who is the most precious of all precious objects on Earth,
come
to be hated on Earth and finally go to the regions of the sinful.'
"Vaisampayana continued, 'The learned Sukra, having been deceived while
under the influence of wine, and remembering the total loss of
consciousness that is one of the terrible consequences of drink, and
beholding too before him the handsome Kacha whom he had, in a state of
unconsciousness, drunk with his wine, then thought of effecting a
reform
in the manners of Brahmanas. The high-souled Usanas rising up from the
ground in anger, then spoke as follows: "The wretched Brahmana who from
this day, unable to resist the temptation, will drink wine shall be
regarded as having lost his virtue, shall be reckoned to have committed
the sin of slaying a Brahmana, shall be hated both in this and the
other
worlds. I set this limit to the conduct and dignity of Brahmanas
everywhere. Let the honest, let Brahmanas, let those with regard for
their
superiors, let the gods, let the three worlds, listen!' Having said
these
words that high-souled one, that ascetic of ascetics, then summoning
the
Danavas who had been deprived by fate of the good sense, told them
these
words, Ye foolish Danavas, know ye that Kacha hath obtained his wishes.
He
will henceforth dwell with me. Having obtained the valuable knowledge
of
reviving the dead, that Brahmana hath, indeed, become in prowess even
as
Brahman himself!'
"Vaisampayana continued, 'Bhargava having said so much cut short his
speech. The Danavas were surprised and went away to their homes. Kacha,
too, having stayed with his preceptor for a full thousand years, then
prepared to return to the abode of the celestials, after having
obtained
his preceptor's permission.'"
SECTION LXXVII
(Sambhava Parva continued)
"Vaisampayana said, 'After the expiry of the period of his vow, Kacha,
having obtained his preceptor's leave, was about to return to the abode
of
the celestials, when Devayani, addressing him, said, 'O grandson of the
Rishi Angiras, in conduct and birth, in learning, asceticism and
humility,
thou shinest most brightly. As the celebrated Rishi Angiras is honoured
and regarded by my father, so is thy father regarded and worshipped by
me.
O thou of ascetic wealth, knowing this, listen to what I say. Recollect
my
conduct towards thee during the period of thy vow (Brahmacharya). Thy
vow
hath now been over. It behoveth thee to fix thy affections on me. O
accept
my hand duly with ordained mantras.'
"Kacha replied, 'Thou art to me an object of regard and worship even as
thy father! O thou of faultless features, thou art, indeed, even an
object
of greater reverence! Thou art dearer than life to the high-souled
Bhargava, O amiable one! As the daughter of my preceptor, thou art ever
worthy of my worship! As my preceptor Sukra, thy father, is ever
deserving
of my regards, so art thou, O Devayani! Therefore, it behoveth thee not
to
say so.' Hearing this, Devayani replied, 'Thou, too, art the son of my
father's preceptor's son. Therefore, O best of Brahmanas, thou art
deserving of my regards and worship. O Kacha, when thou wert slain so
many
times by the Asuras, recollect today the affection I showed for thee.
Remembering my friendship and affection for thee, and, indeed, my
devoted
regard also, O virtuous one, it behoveth thee not to abandon me without
any fault. I am truly devoted to thee.'
"Hearing all this, Kacha said, 'O thou of virtuous vows, do not urge me
into such a sinful course. O thou of fair eye-brows, be gracious unto
me.
Beautiful one, thou art to me an object of greater regard than my
preceptor. Full of virtuous resolves, O large-eyed one, of face as
handsome, as moon, the place where thou hadst resided, viz., the body
of
Kavya, hath also been my abode. Thou art truly my sister. Amiable one,
happily have we passed the days that we have been together. There is
perfect good understanding between us. I ask thy leave to return to my
abode. Therefore, bless me so that my journey may be safe. I must be
remembered by thee, when thou recallest me in connection with topics of
conversation, as one that hath not transgressed virtue. Always attend
upon
my preceptor with readiness and singleness of heart.' To all this,
Devaniya answered, 'Solicited, by me, if, indeed, thou truly refusest
to
make me thy wife, then, O Kacha, this thy knowledge shall not bear
fruit.'
"Hearing this, Kacha said, 'I have refused thy request only because
thou
art the daughter of my preceptor, and not because thou hast any fault.
Nor
hath my preceptor in this respect issued any command. Curse me if it
please thee. I have told thee what the behaviour should be of a Rishi.
I
do not deserve thy curse, O Devayani. But yet thou hast cursed me! Thou
hast acted under the influence of passion and not from a sense of duty.
Therefore, thy desire will not be fulfilled. No Rishi's son shall ever
accept thy hand in marriage. Thou hast said that my knowledge shall not
bear fruit. Let it be so. But in respect of him it shall bear fruit to
whom I may impart it.'
"Vaisampayana continued, 'That first of Brahmanas, Kacha, having said
so
unto Devayani speedily wended his way unto the abode of the chief of
the
celestials. Beholding him arrived, the celestials with Indra ahead,
having
first worshipped him, spoke unto him as follows, 'Thou hast indeed,
performed an act of great benefit for us. Wonderful hath been thy
achievement! Thy fame shall never die! Thou shall be a sharer with us
in
sacrificial offerings.'"
SECTION LXXVIII
(Sambhava Parva continued)
"Vaisampayana said, 'The dwellers in heaven became exceedingly glad in
welcoming Kacha who had mastered the wonderful science. And, O bull of
Bharata's race, the celestials then learnt that science from Kacha and
considered their object already achieved. And assembling together, they
spoke unto him of a hundred sacrifices, saying, 'The time hath come for
showing prowess. Slay thy foes, O Purandara!' And thus addressed,
Maghavat,
then accompanied by the celestials, set out, saying, 'So be it.' But on
his way he saw a number of damsels. These maidens were sporting in a
lake
in the gardens of the Gandharva Chitraratha. Changing himself into
wind,
he soon mixed up the garments of those maidens which they had laid on
the
bank. A little while after, the maidens, getting up from the water,
approached their garments that had, indeed, got mixed up with one
another.
And it so happened that from the intermingled heap, the garments of
Devayani were appropriated by Sarmishtha, the daughter of Vrishaparvan,
from ignorance that it was not hers. And, O king, thereupon, between
them,
Devayani and Sarmishtha, then ensued a dispute. And Devayani said, 'O
daughter of the Asura (chief), why dost thou take my attire, being, as
thou art, my disciple? As thou art destitute of good behaviour, nothing
good can happen to thee!' Sarmishtha, however, quickly replied, 'Thy
father occupying a lower seat, always adoreth with downcast looks, like
a
hired chanter of praises, my father, whether he sitteth at his ease or
reclineth at full length! Thou art the daughter of one that chanteth
the
praises of others, of one that accepteth alms. I am the daughter of one
who is adored, of one who bestoweth alms instead of ever accepting
them!
Beggar-woman as thou art, thou art free to strike thy breast, to use
ill
words, to vow enmity to me, to give way to thy wrath. Acceptress of
alms,
thou weepest tears of anger in vain! If so minded, I can harm thee, but
thou canst not. Thou desirest to quarrel. But know thou that I do not
reckon thee as my equal!'
"Vaisampayana continued, 'Hearing these words, Devayani became
exceedingly
angry and began to pull at her clothes. Sarmishtha thereupon threw her
into a well and went home. Indeed, the wicked Sarmishtha believing that
Devayani was dead, bent her steps home-wards in a wrathful mood.
"After Sarmishtha had left, Yayati the son of Nahusha soon came to that
spot. The king had been out a-hunting. The couple of horses harnessed
to
his car and the other single horse with him were all fatigued. And the
king himself was thirsty. And the son of Nahusha saw a well that was
by.
And he saw that it was dry. But in looking down into it, he saw a
maiden
who in splendour was like a blazing fire. And beholding her within it,
the
blessed king addressed that girl of the complexion of the celestials,
soothing her with sweet words. And he said, 'Who art thou, O fair one,
of
nails bright as burnished copper, and with ear-rings decked with
celestial
gems? Thou seemest to be greatly perturbed. Why dost thou weep in
affliction? How, indeed, hast thou fallen into this well covered with
creepers and long grass? And, O slender-waisted girl, answer me truly
whose daughter thou art.
"Devayani then replied, 'I am the daughter of Sukra who brings back
into
life the Asuras slain by the gods. He doth not know what hath befallen
me.
This is my right hand, O king, with nails bright as burnished copper.
Thou
art well-born; I ask thee, to take and raise me up! I know thou art of
good behaviour, of great prowess, and of wide fame! It behoveth thee,
therefore, to raise me from this well.'
"Vaisampayana continued, 'King Yayati, learning that she was a
Brahmana's
daughter, raised her from that well by catching hold of her right hand.
And the monarch promptly raising her from the pit and squinting to her
tapering thighs, sweetly and courteously returned to his capital.
"When the son of Nahusha had gone away, Devayani of faultless features,
afflicted with grief, then spoke unto her maid, Ghurnika by name, who
met
her then. And she said, 'O Ghurnika, go thou quickly and speak to my
father without loss of time of everything as it hath happened. I shall
not
now enter the city of Vrishaparvan.'
"Vaisampayana continued, 'Ghurnika, thus commanded, repaired quickly to
the mansion, of the Asura chief, where she saw Kavya and spoke unto him
with her perception dimmed by anger. And she said, 'I tell thee, O
great
Brahmana, that Devayani hath been ill-used, O fortunate one, in the
forest
by Sarmishtha, the daughter of Vrishaparvan.' And Kavya, hearing that
his
daughter had been ill-used by Sarmishtha speedily went out with a heavy
heart, seeking her in the woods. And when he found her in the woods, he
clasped her with affection and spoke unto her with voice choked with
grief,
'O daughter, the weal or woe that befalleth people is always due to
their
own faults. Thou hast therefore some fault, I ween, which hath been
expiated thus.' Hearing this Devayani replied, 'Be it a penalty or not,
listen to me with attention. O, hear that all Sarmishtha, the daughter
of
Vrishaparvan, hath said unto me. Really hath she said that thou art
only
the hired chanter of the praises of the Asura king! Even thus hath she
--
that Sarmishtha, Vrishaparvan's daughter,--spoken to me, with reddened
eyes, these piercing and cruel words, 'Thou art the daughter of one
that
ever chanteth for hire the praises of others, of one that asketh for
charities, of one that accepteth alms; whereas I am the daughter of one
that receiveth adorations, of one that giveth, of one that never
accepteth
anything as gift!' These have been the words repeatedly spoken unto me
by
the proud Sarmishtha, the daughter of Vrishaparvan, with eyes red with
anger. If, O father, I am really the daughter of a hired chanter of
praises, of one that accepteth gifts, I must offer my adorations in the
hope of obtaining her grace! Oh, of this I have already told her!'
"Sukra replied, 'Thou art, O Devayani, no daughter of a hired adorer,
of
one that asketh for alms and accepteth gifts. Thou art the daughter of
one
that adores none, but of one that is adored by all! Vrishaparvan
himself
knoweth it, and Indra, and king Yayati too. That inconceivable Brahma,
that unopposable Godhead, is my strength! The self-create, himself,
gratified by me, hath said that I am for aye the lord of that which is
in
all things on Earth or in Heaven! I tell thee truly that it is I who
pour
rain for the good of creatures and who nourish the annual plants that
sustain all living things!'
"Vaisampayana continued, 'It was by such sweet words of excellent
import
that the father endeavoured to pacify his daughter afflicted with woe
and
oppressed by anger.'"
SECTION LXXIX
(Sambhava Parva continued)
"Sukra continued, 'Know, then, O Devayani, that he that mindeth not the
evil speeches of others, conquereth everything! The wise say that he is
a
true charioteer who without slackening holdeth tightly the reins of his
horses. He, therefore, is the true man that subdueth, without indulging
in
his rising wrath. Know thou, O Devayani, that by him is everything
conquered, who calmly subdueth his rising anger. He is regarded as a
man
who by having recourse to forgiveness, shaketh off his rising anger
like a
snake casting off its slough. He that suppresseth his anger, he that
regardeth not the evil speeches of others, he that becometh not angry,
though there be cause, certainly acquireth the four objects for which
we
live (viz., virtue, profit, desire, and salvation). Between him that
performeth without fatigue sacrifices every month for a hundred years,
and
him that never feeleth angry at anything, he that feeleth not wrath is
certainly the higher. Boys and girls, unable to distinguish between
right
and wrong, quarrel with each other. The wise never imitate them.'
Devayani,
on hearing this speech of her father, said, 'O father, I know, also
what
the difference is between anger and forgiveness as regards the power of
each. But when a disciple behaveth disrespectfully, he should never be
forgiven by the preceptor if the latter is really desirous of
benefiting
the former. Therefore, I do not desire to live any longer in a country
where evil behaviour is at a premium. The wise man desirous of good,
should not dwell among those sinfully inclined men who always speak ill
of
good behaviour and high birth. But there should one live,--indeed, that
hath been said to be the best of dwelling places,--where good behaviour
and purity of birth are known and respected. The cruel words uttered by
Vrishaparvan's daughter burn my heart even as men, desirous of kindling
a
fire, burn the dry fuel. I do not think anything more miserable for a
man
in the three worlds than to adore one's enemies blessed with good
fortune,
himself possessing none. It hath been indeed said by the learned that
for
such a man even death would be better.'"
SECTION LXXX
(Sambhava Parva continued)
"Vaisampayana said, 'Then Kavya, the foremost of Bhrigu's line, became
angry himself. And approaching Vrishaparvan where the latter was
seated,
began to address him without weighing his words, 'O king,' he said,
'sinful acts do not, like the Earth, bear fruit immediately! But
gradually
and secretly do they extirpate their doers. Such fruit visiteth either
in
one's own self, one's son, or one's grandson. Sins must bear their
fruit.
Like rich food they can never be digested. And because ye slew the
Brahmana Kacha, the grandson of Angiras, who was virtuous, acquainted
with
the precepts of religion, and attentive to his duties, while residing
in
my abode, even for this act of slaughter--and for the mal-treatment of
my
daughter too, know, O Vrishaparvan, I shall leave thee and thy
relatives!
Indeed, O king, for this, I can no longer stay with thee! Dost thou, O
Asura chief, think that I am a raving liar? Thou makest light of thy
offence without seeking to correct it!'.
"Vrishaparvan then said, 'O son of Bhrigu, never have I attributed want
of
virtue, of falsehood, to thee. Indeed, virtue and truth ever dwell in
thee.
Be kind to me! O Bhargava, if, leaving us, thou really goest hence, we
shall then go into the depths of the ocean. Indeed, there is nothing
else
for us to do.'
"Sukra then replied, 'Ye Asuras, whether ye go into the depths of the
ocean or fly away to all directions, I care little. I am unable to bear
my
daughter's grief. My daughter is ever dear to me. My life dependeth on
her.
Seek ye to please her. As Vrihaspati ever seeketh the good of Indra, so
do
I always seek thine by my ascetic merits.'
"Vrishaparvan then said, 'O Bhargava, thou art the absolute master of
whatever is possessed by the Asura chiefs in this world-their
elephants,
kine and horses, and even my humble self!'
"Sukra then answered, 'If it is true, O great Asura, that I am the lord
of
all the wealth of the Asuras, then go and gratify Devayani.'
"Vaisampayana continued, 'when the great Kavya was so addressed by
Vrishaparvan, he then went to Devayani and told her all. Devayani,
however,
quickly replied, 'O Bhargava, if thou art truly the lord of the Asura
king
himself and of all his wealth, then let the king himself come to me and
say so in my presence.' Vrishaparvan then approached Devayani and told
her,
'O Devayani of sweet smiles, whatever thou desirest I am willing to
give
thee, however difficult it may be to grant the same.' Devayani
answered,
'I desire Sarmishtha with a thousand maids to wait on me! She must also
follow me to where my father may give me away.'
"Vrishaparvan then commanded a maid-servant in attendance on him,
saying,
'Go and quickly bring Sarmishtha hither. Let her also accomplish what
Devayani wisheth.'
"Vaisampayana continued, 'The maid-servant then repaired to Sarmishtha
and
told her, 'O amiable Sarmishtha, rise and follow me. Accomplish the
good
of thy relatives. Urged by Devayani, the Brahmana (Sukra) is on the
point
of leaving his disciples (the Asuras). O sinless one, thou must do what
Devayani wisheth.' Sarmishtha replied, 'I shall cheerfully do what
Devayani wisheth. Urged by Devayani Sukra is calling me. Both Sukra and
Devayani must not leave the Asuras through my fault.'
"Vaisampayana continued, 'Commanded by her father, then, Sarmishtha,
accompanied by a thousand maidens, soon came, in a palanquin, out of
her
father's excellent mansion. And approaching Devayani she said, 'With my
thousand maids, I am thy waiting-maid! And I shall follow thee where
thy
father may give thee away.' Devayani replied, 'I am the daughter of one
who chanteth the praises of thy father, and who beggeth and accepteth
alms;
thou, on the other hand, art the daughter of one who is adored. How
canst
thou be my waiting-maid?'
"Sarmishtha answered, 'One must by all means contribute to the
happiness
of one's afflicted relatives. Therefore shall I follow thee wherever
thy
father may give thee away.'
"Vaisampayana continued, 'When Sarmishtha thus promised to be
Devayani's
waiting-maid the latter, O king, then spoke unto her father thus, 'O
best
of all excellent Brahmanas, I am gratified. I shall now enter the Asura
capital! I now know that thy science and power of knowledge are not
futile!'
"Vaisampayana continued, 'That best of Brahmanas, of great reputation,
thus addressed by his daughter, then, entered the Asura capital in the
gladness of his heart. And the Danavas worshipped him with great
reverence.'"
SECTION LXXXI
(Sambhava Parva continued)
Vaisampayana said, 'After some length of time, O best of monarchs,
Devayani of the fairest complexion went into the same woods for
purposes
of pleasure. And accompanied by Sarmishtha with her thousand maids she
reached the same spot and began to wander freely. And waited upon by
all
those companions she felt supremely happy. And sporting with light
hearts,
they began drinking the honey in flowers, eating various kinds of fruit
and biting some. And just at that time, king Yayati, the son of
Nahusha,
again came there tired and thirsty, in course of his wanderings, in
search
of deer. And the king saw Devayani and Sarmishtha, and those other
maidens
also, all decked with celestial ornaments and full of voluptuous
languor
in consequence of the flower-honey they drank. And Devayani of sweet
smiles, unrivalled for beauty and possessed of the fairest complexion
amongst them all, was reclining at her ease. And she was waited upon by
Sarmishtha who was gently kneading her feet.
"And Yayati seeing all this, said, 'O amiable ones, I would ask you
both
your names and parentage. It seems that these two thousand maids wait
on
you two.' Hearing the monarch, Devayani then answered, 'Listen to me, O
best of men. Know that I am the daughter of Sukra, the spiritual guide
of
the Asuras. This my companion is my waiting-maid. She attendeth on me
wherever I go. She is Sarmishtha, the daughter of the Asura king
Vrishaparvan.'
"Yayati then asked, 'I am curious to know why is this thy companion of
fair eye-brows, this maiden of the fairest complexion, the daughter of
the
Asura chief thy waiting-maid!' Devayani replied, 'O best of king,
everything resulteth from Fate. Knowing this also to be the result of
Fate,
wonder not at it. Thy feature and attire are both like a king's. Thy
speech also is fair and correct as that of the Vedas. Tell me thy name,
whence thou art and whose son also.'
"The monarch replied, 'During my vow of Brahmacharya, the whole Vedas
entered my ears. I am known as Yayati, a king's son and myself a king.'
Devayani then enquired, 'O king, what hast thou come here for? Is it to
gather lotuses or to angle or to hunt?' Yayati said, 'O amiable one,
thirsty from the pursuit of deer, I have come hither in search of
water. I
am very much fatigued. I await but your commands to leave this spot.'
"Devayani answered, 'With my two thousand damsels and my waiting-maid
Sarmishtha, I wait but your commands. Prosperity to thee. Be thou my
friend and lord.'
"Yayati, thereupon, replied, 'Beautiful one, I do not deserve thee.
Thou
art the daughter of Sukra far superior to me. Thy father cannot bestow
thee even on a great king.' To this Devayani replied, 'Brahmanas had
before this been united with the Kshatriyas, and Kshatriyas with
Brahmanas.
Thou art the son of a Rishi and thyself a Rishi. Therefore, O son of
Nahusha, marry me.' Yayati, however, replied, 'O thou of the handsomest
features, the four orders have, indeed, sprung from one body. But their
duties and purity are not the same, the Brahmana being truly superior
to
all.' Devayani answered, 'This hand of mine hath never been touched
before
by any man save thee. Therefore, do I accept thee for my lord. How,
indeed,
shall any other man touch my hand which had before been touched by
thyself
who art a Rishi?' Yayati then said, 'The wise know that a Brahmana is
more
to be avoided than an angry snake of virulent poison, or a blazing fire
of
spreading flames.' Devayani then told the monarch, 'O bull amongst men,
why dost thou, indeed, say that Brahmana should be more avoided than an
angry snake of virulent poison or a blazing fire of spreading flames?'
The
monarch answered, 'The snake killeth only one. The sharpest weapon
slayeth
but a single person. The Brahmana, when angry destroyeth whole cities
and
kingdoms! Therefore, O timid one, do I deem a Brahmana as more to be
avoided than either. I cannot hence wed thee, O amiable one, unless thy
father bestoweth thee on me.' Devayani then said, 'Thou art, indeed,
chosen by me. And, O king, it is understood that thou wilt accept me if
my father bestoweth me on thee. Thou needst not fear to accept my poor
self bestowed on thee. Thou dost not, indeed, ask for me.'
"Vaisampayana continued, 'After this, Devayani quickly sent a
maidservant
to her father. The maid represented to Sukra everything as it had
happened.
And as soon as he had heard all, Bhargava came and saw Yayati. And
beholding Bhargava come, Yayati worshipped and adored that Brahmana,
and
stood with joined palms in expectation of his commands.'
"And Devayani then said, 'This O father, is the son of Nahusha. He took
hold of my hand, when I was in distress. I bow to thee. Bestow me upon
him.
I shall not wed any other person in the world.' Sukra exclaimed, 'O
thou
of splendid courage, thou hast, indeed, been accepted as her lord by
this
my dear daughter. I bestow her on thee. Therefore, O son of Nahusha,
accept her as thy wife.'
"Yayati then said, 'I solicit the boon, O Brahmana, that by so doing,
the
sin of begetting a half-breed might not touch me.' Sukra, however,
assured
him by saying, 'I shall absolve thee from the sin. Ask thou the boon
that
thou desirest. Fear not to wed her. I grant thee absolution. Maintain
virtuously thy wife--the slender-waisted Devayani. Transports of
happiness
be thine in her company. This other maiden, Vrishaparvan's daughter,
Sarmishtha should ever be regarded by thee. But thou shall not summon
her
to thy bed.'
"Vaisampayana continued, 'Thus addressed by Sukra, Yayati then walked
round the Brahmana. And the king then went through the auspicious
ceremony
of marriage according to the rites of the scriptures. And having
received
from Sukra this rich treasure of the excellent Devayani with Sarmishtha
and those two thousand maidens, and duly honoured also by Sukra himself
and the Asuras, the best of monarchs, then, commanded by the high-
souled
Bhargava, returned to his capital with a joyous heart.'"
SECTION LXXXII
(Sambhava Parva continued)
"Vaisampayana said, 'Yayati then, on returning to his capital which was
like unto the city of Indra, entered his inner apartments and
established
there his bride Devayani. And the monarch, directed by Devayani,
established Vrishaparvan's daughter Sarmishtha in a mansion especially
erected near the artificial woods of Asokas in his gardens. And the
king
surrounded Vrishaparvan's daughter Sarmishtha with a thousand maids and
honoured her by making every arrangement for her food and garments. But
it
was with Devayani that the royal son of Nahusha sported like a
celestial
for many years in joy and bliss. And when her season came, the fair
Devayani conceived. And she brought forth as her first child a fine
boy.
And when a thousand years had passed away, Vrishaparvan's daughter
Sarmishtha having attained to puberty saw that her season had come. She
became anxious and said to herself, 'My season hath arrived. But I have
not yet chosen a husband. O, what hath happened, what should I do? How
am
I to obtain the fruition of my wishes? Devayani hath become mother. My
youth is doomed to pass away in vain. Shall I choose him also for my
husband whom Devayani hath chosen? This is, indeed, my resolve: that
monarch should give me a son. Will not the virtuous one grant me a
private
interview?'
"Vaisampayana continued, 'While Sarmishtha was thus busy with her
thoughts,
the king wandering listlessly came to that very wood of Asokas, and
beholding Sarmishtha before him, stood there in silence. Then
Sarmishtha
of sweet smiles seeing the monarch before her with nobody to witness
what
might pass, approached him and said with joined palms, 'O son of
Nahusha,
no one can behold the ladies that dwell in the inner apartments of
Soma,
of Indra, of Vishnu, of Yama, of Varuna, and of thee! Thou knowest, O
king,
that I am both handsome and well-born. I solicit thee, O king! My
season
hath arrived. See that it goeth not in vain.'
"Yayati answered, 'Well do I know that honour of birth is thine, born
as
thou art in the proud race of the Danavas. Thou art also gifted with
beauty. I do not, indeed, see even the speck of a fault in thy feature.
But Usanas commanded me, while I was united with Devayani, that never
should Vrishaparvan's daughter he summoned to my bed.'
"Sarmishtha then said, 'It hath been said, O king, that it is not
sinful
to lie on the occasion of a joke, in respect of women sought to be
enjoyed,
on occasions of marriage, in peril of immediate death and of the loss
of
one's whole fortune. Lying is excusable on these five occasions. O
king,
it is not true that he is fallen who speaks not the truth when asked.
Both
Devayani and myself have been called hither as companions to serve the
same purpose. When, therefore, thou hadst said that you wouldst confine
thyself to one only amongst as, that was a lie thou hadst spoken.'
Yayati
replied, 'A king should ever be a model in the eyes of his people. That
monarch certainly meets with destruction who speaks an untruth. As for
myself, I dare not speak an untruth even if the greatest loss threatens
me!' Sarmishtha answered, 'O monarch, one may look upon her friend's
husband as her own. One's friend's marriage is the same as one's own.
Thou
hast been chosen by my friend as her husband. Thou art as much my
husband,
therefore.' Yayati then said, 'It is, indeed my vow always to grant
what
one asketh. As thou askest me, tell me then what I am to do.'
Sarmishtha
then said, 'Absolve me, O king, from sin. Protect my virtue. Becoming a
mother by thee, let me practise the highest virtue in this world. It is
said, O king, that a wife, a slave, and a son can never earn wealth for
themselves. What they earn always belongeth to him who owneth them. I
am,
indeed, the slave of Devayani. Thou art Devayani's master and lord.
Thou
art, therefore, O king, my master and lord as much as Devayani's! I
solicit thee! O, fulfil my wishes!'
"Vaisampayana continued, 'Thus addressed by Sarmishtha, the monarch was
persuaded into the truth of all she spoke. He therefore, honoured
Sarmishtha by protecting her virtue. And they passed some time
together.
And taking affectionate farewell of each other, they then parted, each
returning to whence he or she had come.
"And it came to pass that Sarmishtha of sweet smiles and fair eyebrows
conceived in consequence of that connection of hers with that best of
monarchs. And, O king, that lotus-eyed lady then in due course of time
brought forth a son of the splendour of a celestial child and of eyes
like lotus-petals.'"
SECTION LXXXIII
(Sambhava Parva continued)
"Vaisampayana said, 'When Devayani of sweet smiles heard of the birth
of
this child, she became jealous, and O Bharata, Sarmishtha became an
object
of her unpleasant reflections. And Devayani, repairing to her,
addressed
her thus, 'O thou of fair eye-brows, what sin is this thou hast
committed
by yielding to the influence of lust?' Sarmishtha replied, 'A certain
Rishi of virtuous soul and fully conversant with the Vedas came to me.
Capable of granting boons he was solicited by me to grant my wishes
that
were based on considerations of virtue. O thou of sweet smiles, I would
not seek the sinful fulfilment of my desires. I tell thee truly that
this
child of mine is by that Rishi!' Devayani answered, 'It is all right if
that be the case, O timid one! But if the lineage, name, and family of
that Brahmana be known to thee, I should like to hear them.' Sarmishtha
replied, 'O thou of sweet smiles, in asceticism and energy, that Rishi
is
resplendent like the Sun himself. Beholding him, I had not, any need to
make these enquiries--' Devayani then said, 'If this is true, if
indeed,
thou hast obtained thy child from such a superior Brahmana, then, O
Sarmishtha, I have no cause of anger.'
"Vaisampayana continued, 'Having thus talked and laughed with each
other,
they separated, Devayani returning to the palace with the knowledge
imparted to her by Sarmishtha. And, O king, Yayati also begot on
Devayani
two sons called Yadu and Turvasu, who were like Indra and Vishnu. And
Sarmishtha, the daughter of Vrishaparvan, became through the royal sage
the mother of three sons in all, named Drahyu, Anu, and Puru.
"And, O king, it so came to pass that one day Devayani of sweet smiles,
by Yayati, went into a solitary part of the woods, (in the king's
extensive park). And there she saw three children of celestial beauty
playing with perfect trustfulness. And Devayani asked in surprise,
'Whose
children are they, O king, who are so handsome and so like unto the
children of the celestials? In splendour and beauty they are like thee,
I
should think.'
"Vaisampayana continued, 'And Devayani without waiting for a reply from
the king, asked the children themselves, 'Ye children, what is your
lineage? Who is your father? Answer me truly. I desire to know all.'
Those
children then pointed at the king (with their forefingers) and spoke of
Sarmishtha as their mother.
"And having so said, the children approached the king to clasp his
knees.
But the king dared not caress them in the presence of Devayani. The
boys
then left the place, and made towards their mother, weeping in grief.
And
the king, at this conduct of the boys, became very much abashed. But
Devayani, marking the affection of the children for the king learnt the
secret and addressing Sarmishtha, said, 'How hast thou dared to do me
an
injury, being, as thou art, dependent on me? Dost thou not fear to have
recourse once more to that Asura custom of thine?'
"Sarmishtha said, 'O thou of sweet smiles, all that I told thee of a
Rishi
is perfectly true. I have acted rightly and according to the precepts
of
virtue, and therefore, do I not fear thee. When thou hadst chosen the
king
for thy husband, I, too, chose him as mine. O beautiful one, a friend's
husband is, according to usage, one's own husband as well. Thou art the
daughter of a Brahmana and, therefore, deservest my worship and regard.
But dost thou not know that this royal sage is held by me in greater
esteem still?'
"Vaisampayana said, 'Devayani then, hearing those words of hers,
exclaimed,
O king, thus, 'Thou hast wronged me, O monarch! I shall not live here
any
longer.' And saying this, she quickly rose, with tearful eyes, to go to
her father. And the king was grieved to see her thus, and alarmed
greatly,
followed in her foot-steps, endeavouring to appease her wrath. But
Devayani, with eyes red with anger, would not desist. Speaking not a
word
to the king, with eyes bathed in tears, she soon reached the side of
her
father Usanas, the son of Kavi. And beholding her father, she stood
before
him, after due salutations. And Yayati also, immediately after, saluted
and worshipped Bhargava.'
"And Devayani said, 'O father, virtue hath been vanquished by vice. The
low have risen, and the high have fallen. I have been offended again by
Sarmishtha, the daughter of Vrishaparvan. Three sons have been begotten
upon her by this king Yayati. But, O father, being luckless I have got
only two sons! O son of Bhrigu, this king is renowned for his knowledge
of
the precepts of religion. But, O Kavya, I tell thee that he hath
deviated
from the path of rectitude.'
"Sukra, hearing all this, said, 'O monarch, since thou hast made vice
thy
beloved pursuit, though fully acquainted with the precepts of religion,
invincible decrepitude shall paralyse thee!' Yayati answered, 'Adorable
one, I was solicited by the daughter of the Danava king to fructify her
season. I did it from a sense of virtue and not from other motives.
That
male person, who being solicited by a woman in her season doth not
grant
her wishes, is called, O Brahmana, by those conversant with the Vedas,
a
slayer of the embryo. He who, solicited in secret by a woman full of
desire and in season, goeth not in unto her, loseth virtue and is
called
by the learned a killer of the embryo, O son of Bhrigu, for these
reasons,
and anxious to avoid sin, I went into Sarmishtha.' Sukra then replied,
'Thou art dependent on me. Thou shouldst have awaited my command.
Having
acted falsely in the matter of thy duty, O son of Nahusha, thou hast
been
guilty of the sin of theft.'
"Vaisampayana continued, 'Yayati, the son of Nahusha, thus cursed by
the
angry Usanas, was then divested of his youth and immediately overcome
by
decrepitude. And Yayati said, 'O son of Bhrigu, I have not yet been
satiated with youth or with Devayani. Therefore, O Brahmana, be
graceful
unto me so that decrepitude might not touch me.' Sukra then answered,
'I
never speak an untruth. Even now, O king, art thou attacked by
decrepitude.
But if thou likest, thou art competent to transfer this thy decrepitude
to
another.' Yayati said, 'O Brahmana, let it be commanded by thee that
that
son of mine who giveth me his youth shall enjoy my kingdom, and shall
achieve both virtue and fame.' Sukra replied, 'O son of Nahusha,
thinking
of me thou mayst transfer this thy decrepitude to whomsoever thou
likest.
That son who shall give thee his youth shall become thy successor to
the
throne. He shall also have long life, wide fame, and numerous
progeny!'"
SECTION LXXXIV
(Sambhava Parva continued)
"Vaisampayana said, 'Yayati, then, overcome with decrepitude, returned
to
his capital and summoning his eldest son Yadu who was also the most
accomplished, addressed him thus, 'Dear child, from the curse of Kavya
called also Usanas, decrepitude and wrinkles and whiteness of hair have
come over me. But I have not been gratified yet with the enjoyment of
youth. Do thou, O Yadu, take this my weakness along with my
decrepitude. I
shall enjoy with thy youth. And when a full thousand years will have
elapsed, returning to thee thy youth, I shall take back my weakness
with
this decrepitude!'
"Yadu replied, 'There are innumerable inconveniences in decrepitude, in
respect of drinking and eating. Therefore, O king, I shall not take thy
decrepitude. This is, indeed, my determination. White hair on the head,
cheerlessness and relaxation of the nerves, wrinkles all over the body,
deformities, weakness of the limbs, emaciation, incapacity to work,
defeat
at the hands of friends and companions--these are the consequences of
decrepitude. Therefore, O king, I desire not to take it. O king, thou
hast
many sons some of whom are dearer to thee. Thou art acquainted with the
precepts of virtue. Ask some other son of thine to take thy
decrepitude.
"Yayati replied, 'Thou art sprung from my heart, O son, but thou givest
me
not thy youth. Therefore, thy children shall never be kings.' And he
continued, addressing another son of his, 'O Turvasu, take thou this
weakness of mine along with my decrepitude. With thy youth, O son, I
like
to enjoy the pleasure of life. After the lapse of a full thousand years
I
shall give back to thee thy youth, and take back from thee my weakness
and
decrepitude.'
"Turvasu replied, 'I do not like decrepitude, O father, it takes away
all
appetites and enjoyments, strength and beauty of person, intellect, and
even life.' Yayati said to him, 'Thou art sprung from my heart, O son!
But
thou givest me not thy youth! Therefore, O Turvasu, thy race shall be
extinct. Wretch, thou shall be the king of those whose practices and
precepts are impure, amongst whom men of inferior blood procreate
children
upon women of blue blood, who live on meat, who are mean, who hesitate
not
to appropriate the wives of their superiors, whose practices are those
of
birds and beasts, who are sinful, and non-Aryan.'
"Vaisampayana said, 'Yayati, having thus cursed his son Turvasu, then,
addressed Sarmishtha's son Drahyu thus, 'O Drahyu, take thou for a
thousand years my decrepitude destructive of complexion and personal
beauty and give me thy youth. When a thousand years have passed away, I
shall return thee thy youth and take back my own weakness, and
decrepitude.' To this Drahyu replied, 'O king, one that is decrepit can
never enjoy elephants and cars and horses and women. Even his voice
becometh hoarse. Therefore, I do not desire (to take) thy decrepitude.'
Yayati said to him, 'Thou art sprung from my heart, O son! But thou
refusest to give me thy youth. Therefore, thy most cherished desires
shall never be fulfilled. Thou shalt be king only in name, of that
region where there are no roads for (the passage of) horses and cars
and elephants, and good vehicles, and asses, and goats and bullocks,
and palanquins; where there is swimming only by rafts and floats.'
Yayati next addressed Anu and said, 'O Anu, take my weakness and
decrepitude. I shall with thy youth enjoy the pleasures of life for a
thousand years.' To this Anu replied, 'Those that are decrepit always
eat like children and are always impure. They cannot pour libations
upon fire in proper times. Therefore, I do not like to take thy
decrepitude.' Yayati said to him, 'Thou art sprung from my heart, thou
givest not thy youth. Thou findest so many faults in decrepitude.
Therefore, decrepitude shall overcome thee! And, O Anu, thy progeny
also
as soon as they attain to youth, shall die. And thou shalt also not be
able to perform sacrifices before fire.'
"Yayati at last turned to his youngest child, Puru, and addressing him
said, 'Thou art, O Puru, my youngest son! But thou shall be the first
of
all! Decrepitude, wrinkles, and whiteness of hair have come over me in
consequence of the curse of Kavya called also Usanas. I have not yet
however, been satiated with my youth. O Puru, take thou this my
weakness
and decrepitude! With thy youth I shall enjoy for some years the
pleasures
of life. And when a thousand years have passed away, I shall give back
to
thee thy youth and take back my own decrepitude.'
"Vaisampayana said, 'Thus addressed by the king, Puru answered with
humility, 'I shall do, O monarch, as thou bidest me. I shall take, O
king,
thy weakness and decrepitude. Take thou my youth and enjoy as thou
listest
the pleasures of life. Covered with thy decrepitude and becoming old, I
shall, as thou commandest, continue to live, giving thee my youth.'
Yayati
then said, 'O Puru, I have been gratified with thee. And being
gratified,
I tell thee that the people in thy kingdom shall have all their desires
fulfilled.'
"And having said this, the great ascetic Yayati, then thinking of
Kavya,
transferred his decrepitude unto the body of the high-souled Puru.'"
SECTION LXXXV
(Sambhava Parva continued)
"Vaisampayana said, 'The excellent monarch Yayati, the son of Nahusha,
having received Puru's youth, became exceedingly gratified. And with it
he
once more began to indulge in his favourite pursuits to the full extent
of
his desires and to the limit of his powers, according to seasons, so as
to
derive the greatest pleasure therefrom. And, O king, in nothing that he
did, he acted against the precepts of his religion as behoved him well.
He
gratified the gods by his sacrifices; the pitris, by Sraddhas; the
poor,
by his charities; all excellent Brahmanas, by fulfilling their desires;
all persons entitled to the rites of hospitality, with food and drink;
the
Vaisyas, by protection; and the Sudras, by kindness. And the king
repressed all criminals by proper punishments. And Yayati, gratifying
all
sections of his subjects, protected them virtuously like another Indra.
And the monarch possessed of the prowess of a lion, with youth and
every
object of enjoyment under control, enjoyed unlimited happiness without
transgressing the precepts of religion. And the king became very happy
in
thus being able to enjoy all the excellent objects of his desires. And
he
was only sorry when he thought that those thousand years would come to
an
end. And having obtained youth for a thousand years, the king
acquainted
with the mysteries of time, and watching proper Kalas and Kashthas
sported
with (the celestial damsel) Viswachi, sometimes in the beautiful garden
of
Indra, sometimes in Alaka (the city of Kuvera), and sometimes on the
summit of the mountain Meru on the north. And when the virtuous monarch
saw that the thousand years were full, he summoned his son, Puru, and
addressed him thus, 'O oppressor of foes, with thy youth, O son, I have
enjoyed the pleasures of life, each according to its season to the full
extent of my desires, to the limit of my powers. Our desires, however,
are
never gratified by indulgence. On the other hand, with indulgence, they
only flame up like fire with libations of sacrificial butter. If a
single
person were owner of everything on Earth--all her yields of paddy and
barley, her silver, gold, and gems, her animals and women, he would not
still be content. Thirst of enjoyment, therefore, should be given up.
Indeed, true happiness belongeth to them that have cast off their
thirst
for worldly objects--a thirst which is difficult to be thrown off by
the
wicked and the sinful, which faileth not with the failing life, and
which
is truly the fatal disease of man. My heart hath for a full thousand
years
been fixed upon the objects of desires. My thirst for these, however,
increaseth day by day without abating. Therefore, I shall cast it off,
and
fixing my mind on Brahma I shall pass the rest of my days with the
innocent deer in the forest peacefully and with no heart for any
worldly
objects. And O Puru, I have been exceedingly gratified with thee!
Prosperity be thine! Receive back this thy youth! Receive thou also my
kingdom. Thou art, indeed, that son of mine who has done me the
greatest
services.'
"Vaisampayana continued, 'Then Yayati, the son of Nahusha, received
back
his decrepitude. And his son Puru received back his own youth. And
Yayati
was desirous of installing Puru, his youngest son, on the throne. But
the
four orders, with the Brahmanas at their head, then addressed the
monarch
thus, 'O king, how shall thou bestow thy kingdom on Puru, passing over
thy
eldest son Yadu born of Devayani, and, therefore, the grandson of the
great Sukra? Indeed, Yadu is thy eldest son; after him hath been born
Turvasu; and of Sarmishtha's sons, the first is Drahyu, then Anu and
then
Puru. How doth the youngest deserve the throne, passing all his elder
brothers over? This we represent to thee! O, conform to virtuous
practice.'
"Yayati then said, 'Ye four orders with Brahmanas at their head, hear
my
words as to why my kingdom should not be given to my eldest son. My
commands have been disobeyed by my eldest son, Yadu. The wise say that
he
is no son who disobeyeth his father. That son, however, who doth the
bidding of his parents, who seeketh their good, who is agreeable to
them,
is indeed, the best of sons. I have been disregarded by Yadu and by
Turvasu, too. Much I have been disregarded by Drahyu and by Anu also.
By
Puru alone hath my word been obeyed. By him have I been much regarded.
Therefore, the youngest shall be my heir. He took my decrepitude.
Indeed,
Puru is my friend. He did what was so agreeable to me. It hath also
been
commanded by Sukra himself, the son of Kavi, that, that son of mine who
should obey me will become king after me and bring the whole Earth
under
his sway. I, therefore, beseech thee, let Puru be installed on the
throne.'
"The people then said, 'True it is, O king, that, that son who is
accomplished and who seeketh the good of his parents, deserveth
prosperity
even if he be the youngest. Therefore, doth Puru, who hath done the
good,
deserve the crown. And as Sukra himself hath commanded it, we have
nothing
to say to it.'
"Vaisampayana continued., 'The son of Nahusha, thus addressed by the
contented people, then installed his son, Puru, on the throne. And
having
bestowed his kingdom on Puru, the monarch performed the initiatory
ceremonies for retiring into the woods. And soon after he left his
capital,
followed by Brahmanas and ascetics.
"The sons of Yadu are known by the name of the Yadavas: while those of
Turvasu have come to be called the Yavanas. And the sons of Drahyu are
the
Bhojas, while those of Anu, the Mlechchhas. The progeny of Puru,
however,
are the Pauravas, amongst whom, O monarch, thou art born, in order to
rule
for a thousand years with thy passions under complete control.'"
SECTION LXXXVI
(Sambhava Parva continued)
"Vaisampayana said, 'King Yayati, the son of Nahusha, having thus
installed his dear son on the throne, became exceedingly happy, and
entered into the woods to lead the life of a hermit. And having lived
for
some time into forest in the company of Brahmanas, observing many rigid
vows, eating fruits and roots, patiently bearing privations of all
sorts,
the monarch at last ascended to heaven. And having ascended to heaven
he
lived there in bliss. But soon, however, he was hurled down by Indra.
And
it hath been heard by me, O king, that, though hurled from heaven,
Yayati,
without reaching the surface of the Earth, stayed in the firmament. I
have
heard that some time after he again entered the region of the
celestials
in company with Vasuman, Ashtaka, Pratarddana, and Sivi.'
"Janamejaya said, 'I desire to hear from thee in detail why Yayati,
having
first obtained admission into heaven, was hurled therefrom, and why
also
he gained re-admittance. Let all this, O Brahmana, be narrated by thee
in
the presence of these regenerate sages. Yayati, lord of Earth, was,
indeed,
like the chief of the celestials. The progenitor of the extensive race
of
the Kurus, he was of the splendour of the Sun. I desire to hear in full
the story of his life both in heaven and on Earth, as he was
illustrious,
and of world-wide celebrity and of wonderful achievements.'
"Vaisampayana said, 'Indeed, I shall recite to thee the excellent story
of
Yayati's adventures on Earth and in heaven. That story is sacred and
destroyeth the sins of those that hear it.
"King Yayati, the son of Nahusha, having installed his youngest son,
Puru,
on the throne after casting his sons with Yadu for their eldest amongst
the Mlechchhas, entered the forest to lead the life of a hermit. And
the
king eating fruits and roots lived for some time in the forest. Having
his
mind and passions under complete control, the king gratified by
sacrifices
the Pitris and the gods. And he poured libations of clarified butter
upon
the fire according to the rites prescribed for those leading the
Vanaprastha mode of life. And the illustrious one entertained guests
and
strangers with the fruit of the forest and clarified butter, while he
himself supported life by gleaning scattered corn seeds. And the king
led
this sort of life for a full thousand years. And observing the vow of
silence and with mind under complete control he passed one full year,
living upon air alone and without sleep. And he passed another year
practising the severest austerities in the midst of four fires around
and
the Sun overhead. And, living upon air alone, he stood erect upon one
leg
for six months. And the king of sacred deeds ascended to heaven,
covering
heaven as well as the Earth (with the fame of his achievements).'"
SECTION LXXXVII
(Sambhava Parva continued)
"Vaisampayana said, 'While that king of kings dwelt in heaven--the home
of
the celestials, he was reverenced by the gods, the Sadhyas, the Maruts,
and the Vasus. Of sacred deeds, and mind under complete control, the
monarch used to repair now and then from the abode of the celestials
unto
the region of Brahman. And it hath been heard by me that he dwelt for a
long time in heaven.
"One day that best of kings, Yayati, went to Indra and there in course
of
conversation the lord of Earth was asked by Indra as follows:
'What didst thou say, O king, when thy son Puru took thy decrepitude on
Earth and when thou gavest him thy kingdom?'
"Yayati answered, 'I told him that the whole country between the rivers
Ganga and Yamuna was his. That is, indeed, the central region of the
Earth,
while the out-lying regions are to be the dominions of thy brothers. I
also told him that those without anger were ever superior to those
under
its sway, those disposed to forgive were ever superior to the
unforgiving.
Man is superior to the lower animals. Among men again the learned are
superior to the un-learned. If wronged, thou shouldst not wrong in
return.
One's wrath, if disregarded, burneth one's own self; but he that
regardeth
it not taketh away all the virtues of him that exhibiteh it. Never
shouldst thou pain others by cruel speeches. Never subdue thy foes by
despicable means; and never utter such scorching and sinful words as
may
torture others. He that pricketh as if with thorns men by means of hard
and cruel words, thou must know, ever carrieth in his mouth the
Rakshasas.
Prosperity and luck fly away at his very sight. Thou shouldst ever keep
the virtuous before thee as thy models; thou shouldst ever with
retrospective eye compare thy acts with those of the virtuous; thou
shouldst ever disregard the hard words of the wicked. Thou shouldst
ever
make the conduct of the wise the model upon which thou art to act
thyself.
The man hurt by the arrows of cruel speech hurled from one's lips,
weepeth
day and night. Indeed, these strike at the core of the body. Therefore
the
wise never fling these arrows at others. There is nothing in the three
worlds by which thou canst worship and adore the deities better than by
kindness, friendship, charity and sweet speeches unto all. Therefore,
shouldst thou always utter words that soothe, and not those that
scorch.
And thou shouldst regard those that deserve, thy regards, and shouldst
always give but never beg!"'
SECTION LXXXVIII
(Sambhava Parva continued)
"Vaisampayana said, 'After this Indra again asked Yayati, 'Thou didst
retire into the woods, O king, after accomplishing all thy duties. O
Yayati, son of Nahusha, I would ask thee to whom thou art equal in
ascetic
austerities.' Yayati answered, 'O Vasava, I do not, in the matter of
ascetic austerities, behold my equal among men, the celestials, the
Gandharvas, and the great Rishis.' Indra then said, 'O monarch, because
thou disregardest those that are thy superiors, thy equals, and even
thy
inferiors, without, in fact, knowing their real merits, thy virtues
have
suffered diminution and thou must fall from heaven.' Yayati then said,
'O
Sakra, if, indeed, my virtues have really sustained diminution and I
must
on that account fall down from heaven, I desire, O chief of the
celestials,
that I may at least fall among the virtuous and the honest.' Indra
replied,
'O king, thou shall fall among those that are virtuous and wise, and
thou
shall acquire also much renown. And after this experience of thine, O
Yayati, never again disregard those that are thy superiors or even thy
equals.'
"Vaisampayana continued, 'Upon this, Yayati fell from the region of the
celestials. And as he was falling, he was beheld by that foremost of
royal
sages, viz., Ashtaka, the protector of his own religion. Ashtaka
beholding
him, enquired, 'Who art thou, O youth of a beauty equal to that of
Indra,
in splendour blazing as the fire, thus falling from on high? Art thou
that
foremost of sky-ranging bodies--the sun--emerging from, dark masses of
clouds? Beholding thee falling from the solar course, possessed of
immeasurable energy and the splendour of fire or the sun, every one is
curious as to what it is that is so falling, and is, besides, deprived
of
consciousness! Beholding thee in the path of the celestials, possessed
of
energy like that of Sakra, or Surya, or Vishnu, we have approached thee
to
ascertain the truth. If thou hast first asked us who we were, we would
never have been guilty of the incivility of asking thee first. We now
ask
thee who thou art and why thou approachest hither. Let thy fears be
dispelled; let thy woes and afflictions cease. Thou art now in the
presence of the virtuous and the wise. Even Sakra himself--the slayer
of
Vala--cannot here do thee any injury. O thou of the prowess of the
chief
of the celestials, the wise and the virtuous are the support of their
brethren in grief. Here there are none but the wise and virtuous like
thee
assembled together. Therefore, stay thou here in peace. Fire alone hath
power to give heat. The Earth alone hath power to infuse life into the
seed. The sun alone hath power to illuminate everything. So the guest
alone hath power to command the virtuous and the wise.'"
SECTION LXXXIX
(Sambhava Parva continued)
"Yayati said, 'I am Yayati, the son of Nahusha and the father of Puru.
Cast off from the region of the celestials and of Siddhas and Rishis
for
having disregarded every creature, I am falling down, my righteousness
having sustained diminution. In years I am older than you; therefore, I
have not saluted you first. Indeed, the Brahmanas always reverence him
who
is older in years or superior in learning or in ascetic merit.'
"Ashtaka then replied, 'Thou sayest, O monarch, that he who is older in
years is worthy of regard. But it is said that he is truly worthy of
worship who is superior in learning and ascetic merit.'
"Yayati replied to this, 'It is said that sin destroyeth the merits of
four virtuous acts. Vanity containeth the element of that which leadeth
to
hell. The virtuous never follow in the footsteps of the vicious. They
act
in such a way that their religious merit always increaseth. I myself
had
great religious merit, but all that, however, is gone. I will scarcely
be
able to regain it even by my best exertions. Beholding my fate, he that
is
bent upon (achieving) his own good, will certainly suppress vanity. He
who
having acquired great performeth meritorious sacrifices, who having
acquired all kinds of learning remaineth humble, and who having studied
the entire Vedas devoteth himself to asceticism with a heart withdrawn
from all mundane enjoyments, goeth to heaven. None should exult in
having
acquired great wealth. None should be vain of having studied the entire
Vedas. In the world men are of different dispositions. Destiny is
supreme.
Both power and exertion are all fruitless. Knowing Destiny to be all-
powerful, the wise, whatever their portions may be, should neither
exult
nor boast. When creatures know that their weal and woe are dependent on
Destiny and not on their own exertion or power, they should neither
grieve
nor exult, remembering that Destiny is all powerful. The wise should
ever
live contented, neither grieving at woe nor exulting at weal. When
Destiny
is supreme, both grief and exultation are one. O Ashtaka, I never
suffer
myself to be overcome by fear, nor do I ever entertain grief, knowing
for
certain that I shall be in the world what the great disposer of all
hath
ordained. Insects and worms, all oviparous creatures, vegetable
existences, all crawling animals, vermin, the fish in the water,
stones,
grass, wood--in fact, all created things, when they are freed from the
effects of their acts, are united with the Supreme Soul. Happiness and
misery are both transient. Therefore, O Ashtaka, why should I grieve?
We
can never know how we are to act in order to avoid misery. Therefore,
none should grieve for misery.'
"Possessed of every virtue, king Yayati who was the maternal
grandfather
of Ashtaka, while staying in the welkin, at the conclusion of his
speech,
was again questioned by Ashtaka. The latter said, 'O king of kings,
tell
me, in detail, of all those regions that thou hast visited and enjoyed,
as
well as the period for which thou hast enjoyed each. Thou speakest of
the
precepts of religion even like the clever masters acquainted with the
acts
and sayings of great beings!' Yayati replied, 'I was a great king on
Earth,
owning the whole world for my dominion. Leaving it, I acquired by dint
of
religious merit many high regions. There I dwelt for a full thousand
years,
and then I attained to a very high region the abode of Indra, of
extraordinary beauty having a thousand gates, and extending over a
hundred
yojanas all round. There too, I dwelt a full thousand years and then
attained to a higher region still. That is the region of perfect
beatitude,
where decay never exists, the region, viz., that of the Creator and the
Lord of Earth, so difficult of attainment. There also I dwelt for a
full
thousand years, and then attained to another very high region viz.,
that
of the god of gods (Vishnu) where, too, I had lived in happiness.
Indeed,
I dwelt in various regions, adored by all the celestials, and possessed
of
prowess and splendour equal unto those of the celestials themselves.
Capable of assuming any form at will, I lived for a million years in
the
gardens of Nandana sporting with the Apsaras and beholding numberless
beautiful trees clad in flowery vesture and sending forth delicious
perfume all round. And after many, many years had elapsed, while still
residing there in enjoyment of perfect beatitude, the celestial
messenger
of grim visage, one day, in a loud and deep voice, thrice shouted to
me--
Ruined! Ruined! Ruined!--O lion among kings, this much do I remember. I
was then fallen from Nandana, my religious merits gone! I heard in the
skies, O king, the voices of the celestials exclaiming in grief,--Alas!
What a misfortune! Yayati, with his religious merits destroyed, though
virtuous and of sacred deeds, is falling!--And as I was falling, I
asked
them loudly, 'Where, ye celestials, are those wise ones amongst whom I
am
to fall?' They pointed out to me this sacred sacrificial region
belonging
to you. Beholding the curls of smoke blackening the atmosphere and
smelling the perfume of clarified butter poured incessantly upon fire,
and
guided thereby, I am approaching this region of yours, glad at heart
that
I come amongst you.'"
SECTION XC
(Sambhava Parva continued)
"Ashtaka said, 'Capable of assuming any form at will, thou hast lived
for
a million years in the gardens of Nandana. For what cause, O foremost
of
those that flourished in the Krita age, hast thou been compelled to
leave
that region and come hither?' Yayati answered, 'As kinsmen, friends,
and
relatives forsake, in this world, those whose wealth disappears so, in
the
other world, the celestials with Indra as their chief, forsake him who
hath lost his righteousness.' Ashtaka said, 'I am extremely anxious to
know how in the other world men can lose virtue. Tell me also, O king,
what regions are attainable by what courses of action. Thou art
acquainted,
I know, with the acts and sayings of great beings.'
"Yayati answered, 'O pious one, they that speak of their own merits are
doomed to suffer the hell called Bhauma. Though really emaciated and
lean,
they appear to grow on Earth (in the shape of their sons and grandsons)
only to become food for vultures, dogs, and jackals. Therefore, O king,
this highly censurable and wicked vice should be repressed. I have now,
O
king, told thee all. Tell me what more I shall say.'
"Ashtaka said, 'When life is destroyed with age, vultures, peacocks,
insects, and worms eat up the human body. Where doth man then reside?
How
doth he also come back to life? I have never heard of any hell called
Bhauma on Earth!'
"Yayati answered, 'After the dissolution of the body, man, according to
his acts, re-entereth the womb of his mother and stayeth there in an
indistinct form, and soon after assuming a distinct and visible shape
reappeareth in the world and walketh on its surface. This is that
Earth-
hell (Bhauma) where he falleth, for he beholdeth not the termination of
his existence and acteth not towards his emancipation. Some dwell for
sixty thousand years, some, for eighty thousand years in heaven, and
then
they fall. And as they fall, they are attacked by certain Rakshasas in
the
form of sons, grandsons, and other relatives, that withdraw their
hearts
from acting for their own emancipation.'
"Ashtaka asked, 'For what sin are beings, when they fall from heaven,
attacked by these fierce and sharp-toothed Rakshasas? Why are they not
reduced to annihilation? How do they again enter the womb, furnished
with
senses?'
"Yayati answered, 'After falling from heaven, the being becometh a
subtile
substance living in water. This water becometh the semen whence is the
seed of vitality. Thence entering the mother's womb in the womanly
season,
it developeth into the embryo and next into visible life like the fruit
from the flower. Entering trees, plants, and other vegetable
substances,
water, air, earth, and space, that same watery seed of life assumeth
the
quadrupedal or bipedal form. This is the case with all creatures that
you
see.'
"Ashtaka said, 'O tell me, I ask thee because I have my doubts. Doth a
being that hath received a human form enter the womb in its own shape
or
in some other? How doth it also acquire its distinct and visible shape,
eyes and ears and consciousness as well? Questioned by me, O, explain
it
all! Thou art, O father, one acquainted with the acts and sayings of
great
beings.' Yayati answered, 'According to the merits of one's acts, the
being that in a subtile form co-inheres in the seed that is dropped
into
the womb is attracted by the atmospheric force for purposes of re-
birth.
It then developeth there in course of time; first it becomes the
embryo,
and is next provided with the visible physical organism. Coming out of
the
womb in due course of time, it becometh conscious of its existence as
man,
and with his ears becometh sensible of sound; with his eyes, of colour
and
form; with his nose, of scent; with his tongue, of taste; by his whole
body, of touch; and by his mind, of ideas. It is thus, O Ashtaka, that
the
gross and visible body developeth from the subtile essence.'
"Ashtaka asked, 'After death, the body is burnt, or otherwise
destroyed.
Reduced to nothing upon such dissolution, by what principle is one
revived?' Yayati said, 'O lion among kings, the person that dies
assumes a
subtil form; and retaining consciousness of all his acts as in a dream,
he
enters some other form with a speed quicker than that of air itself.
The
virtuous attain to a superior, and the vicious to an inferior form of
existence. The vicious become worms and insects. I have nothing more to
say, O thou of great and pure soul! I have told thee how beings are
born,
after development of embryonic forms, as four-footed, six-footed
creatures
and others with more feet. What more wilt thou ask me?'
"Ashtaka said, 'How, O father, do men attain to those superior regions
whence there is no return to earthly life? Is it by asceticism or by
knowledge? How also can one gradually attain to felicitous regions?
Asked
by me, O answer it in full.'
"Yayati answered, 'The wise say that for men there are seven gates
through
which admission may be gained into Heaven. There are asceticism,
benevolence, tranquillity of mind, self-command, modesty, simplicity,
and
kindness to all creatures. The wise also say that a person loseth all
these in consequence of vanity. That man who having acquired knowledge
regardeth himself as learned, and with his learning destroyed the
reputation of others, never attaineth to regions of indestructible
felicity. That knowledge also doth not make its possessor competent to
attain to Brahma. Study, taciturnity, worship before fire, and
sacrifices,
these four remove all fear. When, however, these are mixed with vanity,
instead of removing it, they cause fear. The wise should never exult at
(receiving) honours nor should they grieve at insults. For it is the
wise
alone that honour the wise; the wicked never act like the virtuous. I
have
given away so much--I have performed so many sacrifices,--I have
studied
so much,--I have observed these vows,--such vanity is the root of fear.
Therefore, thou must not indulge in such feelings. Those learned men
who
accept as their support the unchangeable, inconceivable Brahma alone
that
ever showereth blessings on persons virtuous like thee, enjoy perfect
peace here and hereafter.'"
SECTION XCI
(Sambhava Parva continued)
"Ashtaka said, 'Those cognisant of the Vedas differ in opinion as to
how
the followers of each of the four modes of life, viz., Grihasthas,
Bhikshus, Brahmacharins, and Vanaprashthas, should conduct themselves
in
order to acquire religious merit.'
"Yayati answered, 'These are what a Brahmacharin must do. While
dwelling
in the abode of his preceptor, he must receive lessons only when his
preceptor summons him to do so; he must attend to the service of his
preceptor without waiting for the latter's command; he must rise from
his
bed before his preceptor riseth, and go to bed after his preceptor hath
gone to bed. He must be humble, must have his passions under complete
control, must be patient, vigilant, and devoted to studies. It is then
only that he can achieve success. It hath been said in the oldest
Upanishad that a grihastha, acquiring wealth by honest means, should
perform sacrifices; he should always give something in charity, should
perform the rites of hospitality unto all arriving at his abode, and
should never use anything without giving a portion thereof to others. A
Muni, without search for woods, depending on his own vigour, should
abstain from all vicious acts, should give away something in charity,
should never inflict pain on any creature. It is then only that he can
achieve success. He, indeed, is a true Bhikshu who doth not support
himself by any manual arts, who possesseth numerous accomplishments,
who
hath his passions under complete control, who is unconnected with
worldly
concerns, who sleepeth not under the shelter of a householder's roof,
who
is without wife, and who going a little way every day, travelleth over
a
large extent of the country. A learned man should adopt the Vanaprastha
mode of life after performance of the necessary rites, when he hath
been
able to control his appetites for enjoyment and desire of acquiring
valuable possessions. When one dieth in the woods while leading the
Vanaprastha mode of life, he maketh his ancestors and the successors,
numbering ten generations including himself, mix with the Divine
essence.'
"Ashtaka asked, 'How many kinds of Munis are there (observers of the
vow
of the silence)?'
"Yayati answered, 'He is, indeed, a Muni who, though dwelling in the
woods,
hath an inhabited place near, or who, though dwelling in an inhabited
place, hath the woods near.'
"Ashtaka enquired what is meant by Muni. Yayati replied, 'A Muni
withdrawing himself from all worldly objects liveth in the woods. And
though he might never seek to surround himself with those objects that
are
procurable in an inhabited place, he might yet obtain them all by
virtue
of his ascetic power. He may truly be said to dwell in the woods having
an
inhabited place near to himself. Again a wise man withdrawn from all
earthly objects, might live in a hamlet leading the life of a hermit.
He
may never exhibit the pride of family, birth or learning. Clad in the
scantiest robes, he may yet regard himself as attired in the richest
vestments. He may rest content with food just enough for the support of
life. Such a person, though dwelling in an inhabited place, liveth yet
in
the woods.
"The person again, who, with passions under complete control, adopteth
the
vow of silence, refraining from action and entertaining no desire,
achieveth success. Why shouldst thou not, indeed, reverence the man who
liveth on clean food, who refraineth from ever injuring others, whose
heart is ever pure, who stands in the splendour of ascetic attributes,
who
is free from the leaden weight of desire, who abstaineth from injury
even
when sanctioned by religion? Emaciated by austerities and reduced in
flesh,
marrow and blood, such a one conquereth not only this but the highest
world. And when the Muni sits in yoga meditation, becoming indifferent
to
happiness and misery, honour and insult, he then leaveth the world and
enjoyeth communion with Brahma. When the Muni taketh food like wine and
other animals, i. e., without providing for it beforehand and without
any
relish (like a sleeping infant feeding on the mother's lap), then like
the
all-pervading spirit he becometh identified with the whole universe and
attaineth to salvation.'"
SECTION XCII
(Sambhava Parva continued)
"Ashtaka asked, 'Who amongst these, O king, both exerting constantly
like
the Sun and the Moon, first attaineth to communion with Brahma, the
ascetic or the man of knowledge?'
"Yayati answered, 'The wise, with the help of the Vedas and of
Knowledge,
having ascertained the visible universe to be illusory, instantly
realises
the Supreme Spirit as the sole existent independent essence. While they
that devote themselves to Yoga meditation take time to acquire the same
knowledge, for it is by practice alone that these latter divest
themselves
of the consciousness of quality. Hence the wise attain to salvation
first.
Then again if the person devoted to Yoga find not sufficient time in
one
life to attain success, being led astray by the attractions of the
world,
in his next life he is benefited by the progress already achieved, for
he
devoteth himself regretfully to the pursuit of success. But the man of
knowledge ever beholdeth the indestructible unity, and, is, therefore,
though steeped in worldly enjoyments, never affected by them at heart.
Therefore, there is nothing to impede his salvation. He, however, who
faileth to attain to knowledge, should yet devote himself to piety as
dependent on action (sacrifices). But he that devoteth himself to such
piety, moved thereto by desire of salvation, can never achieve success.
His sacrifices bear no fruit and partake of the nature of cruelty.
Piety
which is dependent on action that proceedeth not from the desire of
fruit,
is, in case of such men Yoga itself.'
"Ashtaka said, 'O king, thou lookest like a young man; thou art
handsome
and decked with a celestial garland. Thy splendour is great! Whence
dost
thou come and where dost thou go? Whose messenger art thou? Art thou
going
down into the Earth?'
"Yayati said, 'Fallen from heaven upon the loss of all my religious
merits,
I am doomed to enter the Earth-hell. Indeed, I shall go there after I
have
finished my discourse with you. Even now the regents of the points of
the
universe command me to hasten thither. And, O king, I have obtained it
as
a boon from Indra that though fall I must upon the earth, yet I should
fall amidst the wise and the virtuous. Ye are all wise and virtuous
that
are assembled here.'
"Ashtaka said, 'Thou art acquainted with everything. I ask thee, O
king,
are there any regions for myself to enjoy in heaven or in the
firmament?
If there be, then, thou shalt not fall, though falling.'
"Yayati answered, 'O king, there are as many regions for thee to enjoy
in
heaven even as the number of kine and horses on Earth with the animals
in
the wilderness and on the hills.'
"Ashtaka said, 'If there are worlds for me to enjoy, as fruits of my
religious merits, in heaven, O king, I give them all unto thee.
Therefore,
though falling, thou shalt not fall. O, take thou soon all those,
wherever
they be, in heaven or in the firmament. Let thy sorrow cease.'
"Yayati answered, 'O best of kings, a Brahma-knowing Brahmana alone can
take in gift, but not one like ourselves. And, O monarch, I myself have
given away to Brahmanas as one should. Let no man who is not a Brahmana
and let not the wife of a learned Brahmana ever live in infamy by
accepting gifts. While on earth, I ever desired to perform virtuous
acts.
Having never done so before, how shall I now accept a gift?'
"Pratardana who was amongst them asked, 'O thou of the handsomest form,
I
am Pratardana by name. I ask thee if there are any worlds for me to
enjoy
as fruits of my religious merits, in heaven or the firmament? Answer
me,
thou art acquainted with everything.'
"Yayati said, 'O king, numberless worlds, full of felicity, effulgent
like
the solar disc, and where woe can never dwell, await thee. If thou
dwellest in each but for seven days, they would not yet be exhausted.'
"Pratardana said, 'These then I give unto thee. Therefore, though
falling,
thou must not fall. Let the worlds that are mine be thine, whether they
be
in the firmament or heaven. O, soon take them. Let thy woes cease.'
"Yayati answered, 'O monarch, no king of equal energy should ever
desire
to receive as gift the religious merits of another king acquired by
Yoga
austerities. And no king who is afflicted with calamity through the
fates
should, if wise, act in a censurable way. A king keeping his eye fixed
for
ever on virtue should walk along the path of virtue like myself and,
knowing what his duties are, should not act so meanly as thou
directest.
When others desirous of acquiring religious merits do not accept gifts,
how can I do what they themselves do not?' On the conclusion of this
speech, that best of kings, Yayati, was then addressed by Vasumat in
the
following words."
SECTION XCIII
(Sambhava Parva continued)
"Vasumat said, 'I am Vasumat, the son of Oshadaswa. I would ask thee, O
king, whether there are any worlds for me to enjoy as fruits of my
religious merits, in heaven or the firmament. Thou art, O high-souled
one,
acquainted with all holy regions.'
"Yayati answered, 'There are as many regions for thee to enjoy in
heaven
as the number of places in the firmament, the Earth and the ten points
of
the universe illumined by the Sun.'
"Vasumat then said, 'I give them to thee. Let those regions that are
for
me be thine. Therefore, though falling, thou shall not fall. If to
accept
them as gift be improper for thee, then, O monarch, buy them for a
straw?'
"Yayati answered, 'I do not remember having ever bought and sold
anything
unfairly. This has never been done by other kings. How shall I
therefore
do it?'
"Vasumat said, 'If buying them, O king, be regarded by thee as
improper,
then take them as gift from me. For myself I answer that I will never
go
to those regions that are for me. Let them, therefore, be thine.'
"Sivi then addressed the king thus, I am, O king, Sivi by name, the son
of
Usinara. O father, are there in the firmament or in heaven any worlds
for
me to enjoy? Thou knowest every region that one may enjoy as the fruit
of
his religious merit.'
"Yayati said, 'Thou hast never, by speech or in mind, disregarded the
honest and the virtuous that applied to thee. There are infinite worlds
for thee to enjoy in heaven, all blazing like lightning.' Sivi then
said,
'If thou regardest their purchase as improper, I give them to thee.
Take
them all, O king! I shall never take them, viz., those regions where
the
wise never feel the least disquiet.'
Yayati answered, 'O Sivi, thou hast indeed, obtained for thyself,
possessed of the prowess of Indra, infinite worlds. But I do not desire
to
enjoy regions given to me by others. Therefore, I accept not thy gift.'
"Ashtaka then said, 'O king, each of us has expressed his desire to
give
thee worlds that each of us has acquired by his religious merits. Thou
acceptest not them. But leaving them for thee, we shall descend into
the
Earth-hell.'
"Yayati answered, 'Ye all are truth-loving and wise. Give me that which
I
deserve. I shall not be able to do what I have never done before.'
"Ashtaka then said, 'Whose are those five golden cars that we see? Do
men
that repair to these regions of everlasting bliss ride in them?'
"Yayati answered, 'Those five golden cars displayed in glory, and
blazing
as fire, would indeed, carry you to regions of bliss.'
"Ashtaka said, 'O king, ride on those cars thyself and repair to
heaven.
We can wait. We follow thee in time.'
"Yayati said, 'We can now all go together. Indeed, all of us have
conquered heaven. Behold, the glorious path to heaven becomes visible."
"Vaisampayana continued, 'Then all those excellent monarchs riding in
those cars set out for heaven for gaining admittance into it,
illuminating
the whole firmament by the glory of their virtues.'
"Then Ashtaka, breaking the silence asked, 'I had always thought that
Indra was my especial friend, and that I, of all others, should first
obtain admittance into heaven. But how is it that Usinara's son, Sivi
hath
already left us behind?'
"Yayati answered, 'This Usinara's son had given all he possessed for
attaining to the region of Brahman. Therefore, is he the foremost among
us.
Besides, Sivi's liberality, asceticism, truth, virtue, modesty,
forgiveness, amiability, desire of performing good acts, have been so
great that none can measure them!'
"Vaisampayana continued, 'After this, Ashtaka, impelled by curiosity,
again asked his maternal grandfather resembling Indra himself, saying,
'O
king, I ask thee, tell me truly, whence thou art, who thou art, and
whose
son? Is there any other Brahmana or Kshatriya who hath done what thou
didst on earth?' Yayati answered, 'I tell thee truly, I am Yayati, the
son
of Nahusha and the father of Puru. I was lord of all the Earth. Ye are
my
relatives; I tell thee truly, I am the maternal grandfather of you all.
Having conquered the whole earth, I gave clothes to Brahmanas and also
a
hundred handsome horses fit for sacrificial offering. For such acts of
virtue, the gods became propitious to those that perform them. I also
gave
to Brahmanas this whole earth with her horses and elephants and kine
and
gold all kinds of wealth, along with a hundred Arbudas of excellent
milch
cows. Both the earth and the firmament exist owing to my truth and
virtue;
fire yet burneth in the world of men owing to my truth and virtue.
Never
hath a word spoken by me been untrue. It is for this that the wise
adore
Truth. O Ashtaka, all I have told thee, Pratardana, and Vasumat, is
Truth
itself. I know it for certain that the gods and the Rishis and all the
mansions of the blessed are adorable only because of Truth that
characteriseth them all. He that will without malice duly read unto
good
Brahmanas his account of our ascension to heaven shall himself attain
to
the same worlds with us.'
"Vaisampayana continued, 'It was thus that the illustrious king Yayati
of
high achievements, rescued by his collateral descendants, ascended to
heaven, leaving the earth and covering the three worlds with the fame
of
his deeds.'"
SECTION XCIV
(Sambhava Parva continued)
"Janamejaya said, 'O adorable one, I desire to hear the histories of
those
kings who were descended from Puru. O tell me of each as he was
possessed
of prowess and achievements. I have, indeed, heard that in Puru's line
there was not a single one who was wanting in good behaviour and
prowess,
or who was without sons. O thou of ascetic wealth, I desire to hear the
histories in detail of those famous monarchs endued with learning and
all
accomplishments.'
"Vaisampayana said, 'Asked by thee, I shall tell thee all about the
heroic-
kings in Puru's line, all equal unto Indra in prowess, possessing great
affluence and commanding the respect of all for their accomplishments.
"Puru had by his wife Paushti three sons, Pravira, Iswara, and
Raudraswa,
all of whom were mighty car-warriors. Amongst them, Pravira was the
perpetuator of the dynasty. Pravira had by his wife Suraseni a son
named
Manasyu. And the latter of eyes like lotus-petals had his sway over the
whole Earth bounded by the four seas. And Manasyu had for his wife
Sauviri.
And he begat upon her three sons called Sakta, Sahana, and Vagmi. And
they
were heroes in battle and mighty car-warriors. The intelligent and
virtuous Kaudraswa begat upon the Apsara Misrakesi ten sons who were
all
great bowmen. And they all grew up into heroes, performing numerous
sacrifices in honour of the gods. And they all had sons, were learned
in
all branches of knowledge and ever devoted to virtue. They are Richeyu,
and Kaksreyu and Vrikeyu of great prowess; Sthandileyu, and Vaneyu, and
Jaleyu of great fame; Tejeyu of great strength and intelligence; and
Satyeyu of the prowess of Indra; Dharmeyu, and Sannateyu the tenth of
the
prowess of the celestials. Amongst them all, Richeyu became the sole
monarch of the whole earth and was known by the name of Anadhrishti.
And
in prowess he was like unto Vasava amongst the celestials. And
Anadhristi
had a son of the name of Matinara who became a famous and virtuous king
and performed the Rajasuya and the horse-sacrifice. And Matinara had
four
sons of immeasurable prowess, viz., Tansu, Mahan, Atiratha, and Druhyu
of
immeasurable glory. (Amongst them, Tansu of great prowess became the
perpetrator of Puru's line). And he subjugated the whole earth and
acquired great fame and splendour. And Tansu begat a son of great
prowess
named Ilina. And he became the foremost of all conquerors and brought
the
whole world under his subjection. And Ilina begat upon his wife
Rathantara
five sons with Dushmanta at their head, all equal in might unto the
five
elements. They were Dushmanta, Sura, Bhima, Pravasu, and Vasu. And, O
Janamejaya, the eldest of them, Dushmanta, became king. And Dushmanta
had
by his wife Sakuntala an intelligent son named Bharata who became king.
And Bharata gave his name to the race of which he was the founder. And
it
is from him that the fame of that dynasty hath spread so wide. And
Bharata
begat upon his three wives nine sons in all. But none of them were like
their father and so Bharata was not at all pleased with them. Their
mothers, therefore, became angry and slew them all. The procreation of
children by Bharata, therefore, became vain. The monarch then performed
a
great sacrifice and through the grace of Bharadwaja obtained a son
named
Bhumanyu. And then Bharata, the great descendant of Puru, regarding
himself as really possessing a son, installed, O foremost one of
Bharata's
race, that son as his heir-apparent. And Bhumanyu begat upon his wife,
Pushkarini six sons named Suhotra, Suhotri, Suhavih, Sujeya, Diviratha
and
Kichika. The eldest of them all, Suhotra, obtained the throne and
performed many Rajasuyas and horse-sacrifices. And Suhotra brought
under
his sway the whole earth surrounded by her belt of seas and full of
elephants, kine and horses, and all her wealth of gems of gold. And the
earth afflicted with the weight of numberless human beings and
elephants,
horses, and cats, was, as it were, about to sink. And during the
virtuous
reign of Suhotra the surface of the whole earth was dotted all over
with
hundreds and thousands, of sacrificial stakes. And the lord of the
earth,
Suhotra, begat, upon his wife Aikshaki three sons, viz., Ajamidha,
Sumidha,
and Purumidha. The eldest of them, Ajamidha, was the perpetuator of the
royal line. And he begat six sons,--Riksha was born of the womb of
Dhumini,
Dushmanta and Parameshthin, of Nili, and Jahnu, Jala and Rupina were
born
in that of Kesini. All the tribes of the Panchalas are descended from
Dushmanta and Parameshthin. And the Kushikas are the sons of Jahnu of
immeasurable prowess. And Riksha who was older than both Jala and
Rupina
became king. And Riksha begat Samvarana, the perpetuator of the royal
line.
And, O king, it hath been heard by us that while Samvarana, the son of
Riksha, was ruling the earth, there happened a great loss of people
from
famine, pestilence, drought, and disease. And the Bharata princes were
beaten by the troops of enemies. And the Panchalas setting out to
invade
the whole earth with their four kinds of troops soon brought the whole
earth under their sway. And with their ten Akshauhinis the king of the
Panchalas defeated the Bharata prince. Samvarana then with his wife and
ministers, sons and relatives, fled in fear, and took shelter in the
forest on the banks of the Sindhu extending to the foot of the
mountains.
There the Bharatas lived for a full thousand years, within their fort.
And
after they had lived there a thousand years, one day the illustrious
Rishi
Vasishtha approached the exiled Bharatas, who, on going out, saluted
the
Rishi and worshipped him by the offer of Arghya. And entertaining him
with
reverence, they represented everything unto that illustrious Rishi. And
after he was seated on his seat, the king himself approached the Rishi
and
addressed him, saying, 'Be thou our priest, O illustrious one! We will
endeavour to regain our kingdom.' And Vasishtha answered the Bharatas
by
saying, 'Om' (the sign of consent). It hath been heard by us that
Vasishtha then installed the Bharata prince in the sovereignty of all
the
Kshatriyas on earth, making by virtue of his Mantras this descendant of
Puru the veritable horns of the wild bull or the tusks of the wild
elephants. And the king retook the capital that had been taken away
from
him and once more made all monarchs pay tribute to him. The powerful
Samvarana, thus installed once more in the actual sovereignty of the
whole
earth, performed many sacrifices at which the presents to the Brahmanas
were great.
"Samvarana begat upon his wife, Tapati, the daughter of Surya, a son
named
Kuru. This Kuru was exceedingly virtuous, and therefore, he was
installed
on the throne by his people. It is after his name that the field called
Kuru-jangala has become so famous in the world. Devoted to asceticism,
he
made that field (Kurukshetra) sacred by practising asceticism there.
And
it has been heard by us that Kuru's highly intelligent wife, Vahini,
brought forth five sons, viz., Avikshit, Bhavishyanta, Chaitraratha,
Muni
and the celebrated Janamejaya. And Avikshit begat Parikshit the
powerful,
Savalaswa, Adhiraja, Viraja, Salmali of great physical strength,
Uchaihsravas, Bhangakara and Jitari the eighth. In the race of these
were
born, as the fruit of their pious acts seven mighty car-warriors with
Janamejaya at their head. And unto Parikshit were born sons who were
all
acquainted with (the secrets of) religion and profit. And they were
named
Kakshasena and Ugrasena, and Chitrasena endued with great energy, and
Indrasena and Sushena and Bhimasena. And the sons of Janamejaya were
all
endued with great strength and became celebrated all over the world.
And
they were Dhritarashtra who was the eldest, and Pandu and Valhika, and
Nishadha endued with great energy, and then the mighty Jamvunada, and
then
Kundodara and Padati and then Vasati the eighth. And they were all
proficient in morality and profit and were kind to all creatures. Among
them Dhritarashtra became king. And Dhritarashtra had eight sons, viz.,
Kundika, Hasti, Vitarka, Kratha the fifth, Havihsravas, Indrabha, and
Bhumanyu the invincible, and Dhritarashtra had many grandsons, of whom
three only were famous. They were, O king, Pratipa, Dharmanetra,
Sunetra.
Among these three, Pratipa became unrivalled on earth. And, O bull in
Bharata's race, Pratipa begat three sons, viz., Devapi, Santanu, and
the
mighty car-warrior Valhika. The eldest Devapi adopted the ascetic
course
of life, impelled thereto by the desire of benefiting his brothers. And
the kingdom was obtained by Santanu and the mighty car-warrior Valhika.
"O monarch, besides, there were born in the race of Bharata numberless
other excellent monarchs endued with great energy and like unto the
celestial Rishis themselves in virtue and ascetic power. And so also in
the race of Manu were born many mighty car-warriors like unto the
celestials themselves, who by their number swelled the Aila dynasty
into
gigantic proportions.'"
SECTION XCV
(Sambhava Parva continued)
"Janamejaya said, 'O Brahmana, I have now heard from thee this great
history of my ancestors. I had also heard from thee about the great
monarchs that were born in this line. But I have not been gratified,
this
charming account being so short. Therefore, be pleased, O Brahmana, to
recite the delightful narrative just in detail commencing from Manu,
the
lord of creation. Who is there that will not be charmed with such an
account, as it is sacred? The fame of these monarchs increased by their
wisdom, virtue, accomplishments, and high character, hath so swelled as
to
cover the three worlds. Having listened to the history, sweet as
nectar,
of their liberality, prowess, physical strength, mental vigour, energy,
and perseverance, I have not been satiated!'
"Vaisampayana said, 'Hear then, O monarch, as I recite in full the
auspicious account of thy own race just as I had heard it from
Dwaipayana
before.
"Daksha begat Aditi, and Aditi begat Vivaswat, and Vivaswat begat Manu,
and Manu begat Ha and Ha begat Pururavas. And Pururavas begat Ayus, and
Ayus begat Nahusha, and Nahusha begat Yayati. And Yayati had two wives,
viz., Devayani, the daughter of Usanas, and Sarmishtha the daughter of
Vrishaparvan. Here occurs a sloka regarding (Yayati's) descendants,
'Devayani gave birth to Yadu and Turvasu; and Vrishaparvan's daughter,
Sarmishtha gave birth to Druhyu, Anu, and Puru. And the descendants of
Yadu are the Yadavas and of Puru are the Pauravas. And Puru had a wife
of
the name of Kausalya, on whom he begat a son named Janamejaya who
performed three horse-sacrifices and a sacrifice called Viswajit. And
then
he entered into the woods. And Janamejaya had married Ananta, the
daughter
of Madhava, and begat upon her a son called Prachinwat. And the prince
was
so called because he had conquered all the eastern countries up to the
very confines of the region where the Sun rises. And Prachinwat married
Asmaki, a daughter of the Yadavas and begat upon her a son named
Sanyati.
And Sanyati married Varangi, the daughter of Drishadwata and begat upon
her a son named Ahayanti. And Ahayanti married Bhanumati, the daughter
of
Kritavirya and begat upon her a son named Sarvabhauma. And Sarvabhauma
married Sunanda, the daughter of the Kekaya prince, having obtained her
by
force. And he begat upon her a son named Jayatsena, who married
Susrava,
the daughter of the Vidarbha king and begat upon her Avachina. And
Avachina also married another princess of Vidarbha, Maryada by name.
And
he begat on her a son named Arihan. And Arihan married Angi and begat
on
her Mahabhauma. And Mahabhauma married Suyajna, the daughter of
Prasenajit.
And of her was born Ayutanayi. And he was so called because he had
performed a sacrifice at which the fat of an Ayuta (ten thousands) of
male
beings was required. And Ayutanayi took for a wife Kama, the daughter
of
Prithusravas. And by her was born a son named Akrodhana, who took to
wife
Karambha, the daughter of the king of Kalinga. And of her was born
Devatithi, and Devatithi took for his wife Maryada, the princess of
Videha.
And of her was born a son named Arihan. And Arihan took to wife Sudeva,
the princess of Anga, and upon her he begat a son named Riksha. And
Riksha
married Jwala, the daughter of Takshaka, and he begat upon her a son of
the name of Matinara, who performed on the bank of Saraswati the twelve
years' sacrifice said to be so efficacious. On conclusion of the
sacrifice,
Saraswati appeared in person before the king and chose him for husband.
And he begat upon her a son named Tansu. Here occurs a sloka
descriptive
of Tansu's descendants.
"Tansu was born of Saraswati by Matinara. And Tansu himself begat a son
named Ilina on his wife, the princess Kalingi.
"Ilina begat on his wife Rathantari five sons, of whom Dushmanta was
the
eldest. And Dushmanta took to wife Sakuntala, the daughter of
Viswamitra.
And he begat on her a son named Bharata. Here occurs two slokas about
(Dushmanta's) descendants.
"The mother is but the sheath of flesh in which the father begets the
son.
Indeed the father himself is the son. Therefore, O Dushmanta, support
thy
son and insult not Sakuntala. O god among men, the father himself
becoming
the son rescueth himself from hell. Sakuntala hath truly said that thou
art the author of this child's being.
"It is for this (i.e., because the king supported his child after
hearing
the above speech of the celestial messenger) that Sakuntala's son came
to
be called Bharata (the supported). And Bharata married Sunanda, the
daughter of Sarvasena, the king of Kasi, and begat upon her the son
named
Bhumanyu. And Bhumanyu married Vijaya, the daughter of Dasarha. And he
begat upon her a son Suhotra who married Suvarna, the daughter of
Ikshvaku.
To her was born a son named Hasti who founded this city, which has,
therefore, been called Hastinapura. And Hasti married Yasodhara, the
princess of Trigarta. And of her was born a son named Vikunthana who
took
for a wife Sudeva, the princess of Dasarha. And by her was born a son
named Ajamidha. And Ajamidha had four wives named Raikeyi, Gandhari,
Visala and Riksha. And he begat on them two thousand and four hundred
sons.
But amongst them all, Samvarana became the perpetuator of the dynasty.
And
Samvarana took for his wife Tapati, the daughter of Vivaswat. And of
her
was born Kuru, who married Subhangi, the princess of Dasarha. And he
begat
on her a son named Viduratha, who took to wife Supriya, the daughter of
the Madhavas. And he begat upon her a son named Anaswan. And Anaswan
married Amrita, the daughter of the Madhavas. And of her was born a son
named Parikshit, who took for his wife Suvasa, the daughter of the
Vahudas,
and begat upon her a son named Bhimasena. And Bhimasena married Kumari,
the princess of Kekaya and begat upon her Pratisravas whose son was
Pratipa. And Pratipa married Sunanda, the daughter of Sivi, and begat
upon
her three sons, viz., Devapi, Santanu and Valhika. And Devapi, while
still
a boy, entered the woods as a hermit. And Santanu became king. Here
occurs
a sloka in respect of Santanu.
"Those old men that were touched by this monarch not only felt an
indescribable sensation of pleasure but also became restored to youth.
Therefore, this monarch was called Santanu.
"And Santanu married Ganga, who bore him a son Devavrata who was
afterwards called Bhishma. And Bhishma, moved by the desire of doing
good
to his father, got him married to Satyavati who was also called
Gandhakali.
And in her maidenhood she had a son by Parasara, named Dwaipayana. And
upon her Santanu begat two other sons named Chitrangada and
Vichitravirya.
And before they attained to majority, Chitrangada had been slain by the
Gandharvas. But Vichitravirya became king, and married the two
daughters
of the king of Kasi, named Amvika and Amvalika. But Vichitravirya died
childless. Then Satyavati began to think as to how the dynasty of
Dushmanta might be perpetuated. Then she recollected the Rishi
Dwaipayana.
The latter coming before her, asked, 'What are thy commands?' She said,
'Thy brother Vichitravirya hath gone to heaven childless. Beget
virtuous
children for him.' Dwaipayana, consenting to this, begat three
children,
viz., Dhritarashtra, Pandu, and Vidura. King Dhritarashtra had a
hundred
sons by his wife, Gandhari in consequence of the boon granted by
Dwaipayana. And amongst those hundred sons of Dhritarashtra, four
became
celebrated. They are Duryodhana, Duhsasana, Vikarna, and Chitrasena.
And
Pandu had two jewels of wives, viz., Kunti, also called Pritha, and
Madri.
One day Pandu, while out a-hunting, saw a deer covering its mate. That
was
really a Rishi in the form of a deer. Seeing the deer in that attitude,
he
killed it with his arrows, before its desire was gratified. Pierced
with
the king's arrow, the deer quickly changed its form and became a Rishi,
and said unto Pandu, 'O Pandu, thou art virtuous and acquainted also
with
the pleasure derived from the gratification of one's desire. My desire
unsatisfied, thou hast slain me! Therefore, thou also, when so engaged
and
before thou art gratified, shalt die!' Pandu, hearing this curse,
became
pale, and from that time would not go in unto his wives. And he told
them
these words, 'Through my own fault, I have been cursed! But I have
heard
that for the childless there are no regions hereafter.' Therefore, he
solicited Kunti to have offspring raised for him. And Kunti said, 'Let
it
be.' So she raised up offspring. By Dharma she had Yudhishthira; by
Maruta,
Bhima: and by Sakra, Arjuna. And Pandu, well-pleased with her, said,
'This
thy co-wife is also childless. Therefore, cause her also to bear
children.'
Kunti saying, 'So be it,' imparted unto Madri the mantra of invocation.
And on Madri were raised by the twin Aswins, the twins Nakula and
Sahadeva.
And (one day) Pandu, beholding Madri decked with ornaments, had his
desire
kindled. And, as soon as he touched her, he died. Madri ascended the
funeral pyre with her lord. And she said unto Kunti, 'Let these twins
of
mine be brought up by thee with affection.' After some time those five
Pandavas were taken by the ascetics of the woods to Hastinapura and
there
introduced to Bhishma and Vidura. And after introducing them, the
ascetics
disappeared in the very sight of all. And after the conclusion of the
speech of those ascetics, flowers were showered down upon the spot, and
the celestial drums also were beaten in the skies. The Pandavas were
then
taken (by Bhishma). They then represented the death of their father and
performed his last honours duly. And as they were brought up there,
Duryodhana became exceedingly jealous of them. And the sinful
Duryodhana
acting like Rakshasa tried various means to drive them away. But what
must
be can never be frustrated. So all Duryodhana's efforts proved futile.
Then Dhritarashtra sent them, by an act of deception to Varanavata, and
they went there willingly. There an endeavour was made to burn them to
death; but it proved abortive owing to the warning counsels of Vidura.
After that the Pandavas slew Hidimva, and then they went to a town
called
Ekachakra. There also they slew a Rakshasa of the name of Vaka and then
went to Panchala. And there obtaining Draupadi for a wife they returned
to
Hastinapura. And there they dwelt for some time in peace and begat
children. And Yudhishthira begat Prativindhya; Bhima, Sutasoma; Arjuna,
Srutakriti; Nakula, Satanika; and Sahadeva, Srutakarman. Besides these,
Yudhishthira, having obtained for his wife Devika, the daughter of
Govasana of the Saivya tribe, in a self-choice ceremony, begat upon her
a
son named Yaudheya. And Bhima also obtaining for a wife Valandhara, the
daughter of the king of Kasi, offered his own prowess as dower and
begat
upon her a son named Sarvaga. And Arjuna also, repairing to Dwaravati,
brought away by force Subhadra, the sweet-speeched sister of Vasudeva,
and
returned in happiness to Hastinapura. And he begat upon her a son named
Abhimanyu endued with all accomplishments and dear to Vasudeva himself.
And Nakula obtaining for his wife Karenumati, the princess of Chedi,
begat
upon her a son named Niramitra. And Sahadeva also married Vijaya, the
daughter of Dyutimat, the king of Madra, obtaining her in a self-choice
ceremony and begat upon her a son named Suhotra. And Bhimasena had some
time before begat upon Hidimva a son named Ghatotkacha. These are the
eleven sons of the Pandavas. Amongst them all, Abhimanyu was the
perpetuator of the family. He married Uttara, the daughter of Virata,
who
brought forth a dead child whom Kunti took up on her lap at the command
of
Vasudeva who said, 'I will revive this child of six months.' And though
born before time, having been burnt by the fire of Aswatthaman's weapon
and, therefore, deprived of strength and energy he was revived by
Vasudeva
and endued with strength, energy and prowess. And after reviving him,
Vasudeva said, 'Because this child hath been born in an extinct race,
therefore, he shall be called Parikshit.' And Parikshit married
Madravati,
thy mother, O king, and thou art born to her, O Janamejaya! Thou hast
also
begotten two sons on thy wife Vapushtama, named Satanika and
Sankukarna.
And Satanika also hath begotten one son named Aswamedhadatta upon the
princess of Videha.
"Thus have I, O king, recited the history of the descendants of Puru
and
of the Pandavas. This excellent, virtue-increasing, and sacred history
should ever be listened to by vow-observing Brahmanas, by Kshatriyas
devoted to the practices of their order and ready to protect their
subjects; by Vaisyas with attention, and by Sudras with reverence,
whose
chief occupation is to wait upon the three other orders. Brahmanas
conversant in the Vedas and other persons, who with attention and
reverence recite this sacred history or listen to it when recited,
conquer
the heavens and attain to the abode of the blessed. They are also
always
respected and adored by the gods, Brahamanas, and other men. This holy
history of Bharata hath been composed by the sacred and illustrious
Vyasa.
Veda-knowing Brahmanas and other persons who with reverence and without
malice hear it recited, earn great religious merits and conquer the
heavens. Though sinning, they are not disregarded by any one. Here
occurs
a sloka, 'This (Bharata) is equal unto the Vedas: it is holy and
excellent.
It bestoweth wealth, fame, and life. Therefore, it should be listened
to
by men with rapt attention.'"
SECTION XCVI
(Sambhava Parva continued)
"Vaisampayana said, 'There was a king known by the name of Mahabhisha
born
in the race of Ikshvaku. He was the lord of all the earth, and was
truthful (in speech) and of true prowess. By a thousand horse-
sacrifices
and a hundred Rajasuyas he had gratified the chief of the celestials
and
ultimately attained to heaven.
"One day the celestials had assembled together and were worshipping
Brahman. Many royal sages and king Mahabhisha also were present on the
spot. And Ganga, the queen of rivers, also came there to pay her
adorations to the Grandsire. And her garments white as the beams of the
moon was displaced by the action of the wind. And as her person became
exposed, the celestials bent down their heads. But the royal sage
Mahabhisha rudely stared at the queen of rivers. And Mahabhisha was for
this cursed by Brahman, who said, 'Wretch, as thou hast forgotten
thyself
at the sight of Ganga, thou shalt be re-born on earth. But thou shall
again and again attain to these regions. And she, too, shall be born in
the world of men and shall do thee injuries. But when thy wrath shall
be
provoked, thou shalt then be freed from my curse.'
"Vaisampayana continued, 'King Mahabhisha then recollecting all the
monarchs and ascetics on earth, wished to be born as son to Pratipa of
great prowess. And the queen of rivers, too, seeing king Mahabhisha
lose
his firmness, went away, thinking of him wishfully. And on her way, she
saw those dwellers in heaven, the Vasus, also pursuing the same path.
And
the queen of rivers beholding them in the predicament, asked them, 'Why
look ye so dejected? Ye dwellers in heaven, is everything right with
you?'
Those celestials, the Vasus, answered her, saying, 'O queen of rivers,
we
have been cursed, for a venial fault, by the illustrious Vasishtha in
anger. The foremost of excellent Rishis, Vasishtha, had been engaged in
his twilight adorations and seated as he was, he could not be seen by
us.
We crossed him in ignorance. Therefore, in wrath he hath cursed us,
saying,
Be ye born among men!' It is beyond our power to frustrate what hath
been
said by that utterance of Brahma. Therefore, O river, thyself becoming
a
human female make us the Vasus, thy children. O amiable one, we are
unwilling to enter the womb of any human female.' Thus addressed, the
queen of rivers told them, 'Be it so and asked them, 'On earth, who is
that foremost of men whom ye will make your father?'
"The Vasus replied, 'On earth, unto Pratipa shall be born a son,
Santanu,
who will be a king of world-wide fame.' Ganga then said, 'Ye
celestials,
that is exactly my wish which ye sinless ones have expressed. I shall,
indeed, do good to that Santanu. That is also your desire as just
expressed.' The Vasus then said, 'It behoveth thee to throw thy
children
after birth, into the water, so that, O thou of three courses
(celestial,
terrestrial, and subterranean) we may be rescued soon without having to
live on earth for any length of time.' Ganga then answered, 'I shall do
what ye desire. But in order that his intercourse with me may not be
entirely fruitless, provide ye that one son at least may live.' The
Vasus
then replied, 'We shall each contribute an eighth part of our
respective
energies. With the sum thereof, thou shall have one son according to
thy
and his wishes. But this son shall not begat any children on earth.
Therefore, that son of thine endued with great energy, shall be
childless.'
"The Vasus, making this arrangement with Ganga, went away without
waiting
to the place they liked.'"
SECTION XCVII
(Sambhava Parva continued)
"Vaisampayana said. 'There was a king of the name of Pratipa, who was
kind
to all creatures. He spent many years in ascetic penances at the source
of
the river Ganga. The accomplished and lovely Ganga, one day, assuming
the
form of a beautiful female, and rising from the waters, made up to the
monarch. The celestial maiden, endued with ravishing beauty, approached
the royal sage engaged in ascetic austerities, and sat upon his right
thigh that was, for manly strength, a veritable Sala tree. When the
maiden
of handsome face had so sat upon his lap, the monarch said unto her, 'O
amiable one, what dost thou desire? What shall I do?' The damsel
answered,
'I desire thee, O king, for my husband! O foremost one of the Kurus, be
mine! To refuse a woman coming of her own accord is never applauded by
the
wise.' Pratipa answered, 'O thou of the fairest complexion, moved by
lust,
I never go in unto others' wives or women that are not of my order.
This,
indeed, is my virtuous vow.' The maiden rejoined, 'I am not
inauspicious
or ugly. I am every way worthy of being enjoyed. I am a celestial
maiden
of rare beauty; I desire thee for my husband. Refuse me not, O king.'
To
this Pratipa answered, 'I am, O damsel, abstaining from that course to
which thou wouldst incite me. If I break my vow, sin will overwhelm and
kill me. O thou of the fairest complexion, thou hast embraced me,
sitting
on my right thigh. But, O timid one, know that this is the seat for
daughters and daughters-in-law. The left lap is for the wife, but thou
hast not accepted that. Therefore, O best of women, I cannot enjoy thee
as
an object of desire. Be my daughter-in-law. I accept thee for my son!'
"The damsel then said, 'O virtuous one, let it be as thou sayest. Let
me
be united with thy son. From my respect for thee, I shall be a wife of
the
celebrated Bharata race. Ye (of the Bharata race) are the refuge of all
the monarchs on earth! I am incapable of numbering the virtues of this
race even within a hundred years. The greatness and goodness of many
celebrated monarchs of this race are limitless. O lord of all, let it
be
understood now that when I become thy daughter-in-law, thy son shall
not
be able to judge of the propriety of my acts. Living thus with thy son,
I
shall do good to him and increase his happiness. And he shall finally
attain to heaven in consequence of the sons I shall bear him, and of
his
virtues and good conduct.'
"Vaisampayana continued, 'O king, having said so, the celestial damsel
disappeared then and there. And the king, too, waited for the birth of
his
son in order to fulfil his promise.'
"About this time Pratipa, that light of the Kuru race, that bull
amongst
Kshatriyas, was engaged, along with his wife, in austerities from
desire
of offspring. And when they had grown old, a son was born unto them.
This
was no other than Mahabhisha. And the child was called Santanu because
he
was born when his father had controlled his passions by ascetic
penances.
And the best of Kurus, Santanu, knowing that region of indestructible
bliss can be acquired by one's deeds alone, became devoted to virtue.
When
Santanu grew up into a youth, Pratipa addressed him and said, 'Some
time
ago, O Santanu, a celestial damsel came to me for thy good. If thou
meetest that fair-complexioned one in secret and if she solicit thee
for
children, accept her as thy wife. And, O sinless one, judge not of the
propriety or impropriety of her action and ask not who she is, or whose
or
whence, but accept her as thy wife at my command!'" Vaisampayana
continued,
"Pratipa, having thus commanded his son Santanu and installed him on
his
throne, retired into the woods. And king Santanu endued with great
intelligence and equal unto Indra himself in splendour, became addicted
to
hunting and passed much of his time in the woods. And the best of
monarchs
always slew deer and buffaloes. And one day, as he was wandering along
the
bank of the Ganges, he came upon a region frequented by Siddhas and
Charanas. And there he saw a lovely maiden of blazing beauty and like
unto
another Sri herself; of faultless and pearly teeth and decked with
celestial ornaments, and attired in garments of fine texture that
resembled in splendour the filaments of the lotus. And the monarch, on
beholding that damsel, became surprised, and his raptures produced
instant
horripilation. With steadfast gaze he seemed to be drinking her charms,
but repeated draughts failed to quench his thirst. The damsel also
beholding the monarch of blazing splendour moving about in great
agitation,
was moved herself and experienced an affection for him. She gazed and
gazed and longed to gaze on him evermore. The monarch then in soft
words
addressed her and said, 'O slender-waisted one, be thou a goddess or
the
daughter of a Danava, be thou of the race of the Gandharvas, or
Apsaras,
be thou of the Yakshas or the Nagas, or be thou of human origin, O thou
of
celestial beauty, I solicit thee to be my wife!'"
SECTION XCVIII
(Sambhava Parva continued)
"Vaisampayana said, 'The maiden then, hearing those soft and sweet
words
of the smiling monarch, and remembering her promise to the Vasus,
addressed the king in reply. Of faultless features, the damsel sending
a
thrill of pleasure into the heart by every word she uttered, said, 'O
king,
I shall become thy wife and obey thy commands. But, O monarch, thou
must
not interfere with me in anything I do, be it agreeable or
disagreeable.
Nor shall thou ever address me unkindly. As long as thou shalt behave
kindly I promise to live with thee. But I shall certainly leave thee
the
moment thou interferest with me or speakest to me an unkind word.' The
king answered, 'Be it so.' And thereupon the damsel obtaining that
excellent monarch, that foremost one of the Bharata race for her
husband,
became highly pleased. And king Santanu also, obtaining her for his
wife,
enjoyed to the full the pleasure of her company. And adhering to his
promise, he refrained from asking her anything. And the lord of earth,
Santanu, became exceedingly gratified with her conduct, beauty,
magnanimity, and attention to his comforts. And the goddess Ganga also,
of
three courses (celestial, terrestrial, and subterranean) assuming a
human
form of superior complexion and endued with celestial beauty, lived
happily as the wife of Santanu, having as the fruit of her virtuous
acts,
obtained for her husband, that tiger among kings equal unto Indra
himself
in splendour. And she gratified the king by her attractiveness and
affection, by her wiles and love, by her music and dance, and became
herself gratified. And the monarch was so enraptured with his beautiful
wife that months, seasons, and years rolled on without his being
conscious
of them. And the king, while thus enjoying himself with his wife, had
eight children born unto him who in beauty were like the very
celestials
themselves. But, O Bharata, those children, one after another, as soon
as
they were born, were thrown into the river by Ganga who said, 'This is
for
thy good.' And the children sank to rise no more. The king, however,
could
not be pleased with such conduct. But he spoke not a word about it lest
his wife should leave him. But when the eighth child was born, and when
his wife as before was about to throw it smilingly into the river, the
king with a sorrowful countenance and desirous of saving it from
destruction, addressed her and said, 'Kill it not! Who art thou and
whose?
Why dost thou kill thy own children? Murderess of thy sons, the load of
thy sins is great!'" His wife, thus addressed, replied, 'O thou
desirous
of offspring, thou hast already become the first of those that have
children. I shall not destroy this child of thine. But according to our
agreement, the period of my stay with thee is at an end. I am Ganga,
the
daughter of Jahnu. I am ever worshipped by the great sages; I have
lived
with thee so long for accomplishing the purposes of the celestials. The
eight illustrious Vasus endued with great energy had, from Vasishtha's
curse, to assume human forms. On earth, besides thee, there was none
else
to deserve the honour of being their begetter. There is no woman also
on
earth except one like me, a celestial of human form, to become their
mother. I assumed a human form to bring them forth. Thou also, having
become the father of the eight Vasus, hast acquired many regions of
perennial bliss. It was also agreed between myself and the Vasus that I
should free them from their human forms as soon as they would be born.
I
have thus freed them from the curse of the Rishi Apava. Blest be thou;
I
leave thee, O king! But rear thou this child of rigid vows. That I
should
live with thee so long was the promise I gave to the Vasus. And let
this
child be called Gangadatta.'"
SECTION XCIX
(Sambhava Parva continued)
"Santanu asked, 'What was the fault of the Vasus and who was Apava,
through whose curse the Vasus had to be born among men? What also hath
this child of thine, Gangadatta, done for which he shall have to live
among men? Why also were the Vasus, the lords of the three worlds,
condemned to be born amongst men? O daughter of Jahnu, tell me all.'
"Vaisampayana continued, 'Thus addressed, the celestial daughter of
Jahnu,
Ganga, then replied unto the monarch, her husband, that bull amongst
men,
saying, 'O best of Bharata's race, he who was obtained as son by Varuna
was called Vasishtha, the Muni who afterwards came to be known as
Apava.
He had his asylum on the breast of the king of mountains called Meru.
The
spot was sacred and abounded with birds and beasts. And there bloomed
at
all times of the year flowers of every season. And, O best of Bharata's
race, that foremost of virtuous men, the son of Varuna, practised his
ascetic penances in those woods abounding with sweet roots and water.
"Daksha had a daughter known by the name of Surabhi, who, O bull of
Bharata's race, for benefiting the world, brought forth, by her
connection
with Kasyapa, a daughter (Nandini) in the form of a cow. That foremost
of
all kine, Nandini, was the cow of plenty (capable of granting every
desire). The virtuous son of Varuna obtained Nandini for his Homa
rites.
And Nandini, dwelling in that hermitage which was adored by Munis,
roamed
about fearlessly in those sacred and delightful woods.
"One day, O bull of Bharata's race, there came into those woods adored
by
the gods and celestial Rishis, the Vasus with Prithu at their head. And
wandering there with their wives, they enjoyed themselves in those
delightful woods and mountains. And as they wandered there, the
slender-
waisted wife of one of the Vasus, O thou of the prowess of Indra, saw
in
those woods Nandini, the cow of plenty. And seeing that cow possessing
the
wealth of all accomplishments, large eyes, full udders, fine tail,
beautiful hoofs, and every other auspicious sign, and yielding much
milk,
she showed the animal to her husband Dyu. O thou of the prowess of the
first of elephants, when Dyu was shown that cow, he began to admire her
several qualities and addressing his wife, said, 'O black-eyed girl of
fair thighs, this excellent cow belongeth to that Rishi whose is this
delightful asylum. O slender-waisted one, that mortal who drinketh the
sweet milk of this cow remaineth in unchanged youth for ten thousand
years.' O best of monarchs, hearing this, the slender-waisted goddess
of
faultless features then addressed her lord of blazing splendour and
said,
'There is on earth a friend of mine, Jitavati by name, possessed of
great
beauty and youth. She is the daughter of that god among men, the royal
sage Usinara, endued with intelligence and devoted to truth. I desire
to
have this cow, O illustrious one, with her calf for that friend of
mine.
Therefore, O best of celestials, bring that cow so that my friend
drinking
of her milk may alone become on earth free from disease and
decrepitude. O
illustrious and blameless one, it behoveth thee to grant me this desire
of
mine. There is nothing that would be more agreeable to me.' On hearing
these words of his wife, Dyu, moved by the desire of humouring her,
stole
that cow, aided by his brothers Prithu and the others. Indeed, Dyu,
commanded by his lotus-eyed wife, did her bidding, forgetting at the
moment the high ascetic merits of the Rishi who owned her. He did not
think at the time that he was going to fall by committing the sin of
stealing the cow.
"When the son of Varuna returned to his asylum in the evening with
fruits
he had collected, he beheld not the cow with her calf there. He began
to
search for them in the woods, but when the great ascetic of superior
intelligence found not his cow on search, he saw by his ascetic vision
that she had been stolen by the Vasus. His wrath was instantly kindled
and
he cursed the Vasus, saying, 'Because the Vasus have stolen my cow of
sweet milk and handsome tail, therefore, shall they certainly be born
on
earth!'
"O thou bull of Bharata's race, the illustrious Rishi Apava thus cursed
the Vasus in wrath. And having cursed them, the illustrious one set his
heart once more on ascetic meditation. And after that Brahmarshi of
great
power and ascetic wealth had thus in wrath cursed the Vasus, the
latter, O
king, coming to know of it, speedily came into his asylum. And
addressing
the Rishi, O bull among kings, they endeavoured to pacify him. But they
failed, O tiger among men, to obtain grace from Apava--that Rishi
conversant, with all rules of virtue. The virtuous Apava, however,
said,
'Ye Vasus, with Dhava and others, ye have been cursed by me. But ye
shall
be freed from my curse within a year of your birth among men. But he
for
whose deed ye have been cursed by me he, viz., Dyu, shall for his
sinful
act, have to dwell on earth for a length of time. I shall not make
futile
the words I have uttered in wrath. Dyu, though dwelling on Earth, shall
not beget children. He shall, however, be virtuous and conversant with
the
scriptures. He shall be an obedient son to his father, but he shall
have
to abstain from the pleasure of female companionship.'
"Thus addressing the Vasus, the great Rishi went away. The Vasus then
together came to me. And, O king, they begged of me the boon that as
soon
as they would be born, I should throw them into the water. And, O best
of
kings, I did as they desired, in order to free them from their earthly
life. And O best of kings, from the Rishi's curse, this one only, viz.,
Dyu, himself, is to live on earth for some time.'
"Vaisampayana continued, 'Having said this, the goddess disappeared
then
and there. And taking with her the child, she went away to the region
she
chose. And that child of Santanu was named both Gangeya and Devavrata
and
excelled his father in all accomplishments.
"Santanu, after the disappearance of his wife, returned to his capital
with a sorrowful heart. I shall now recount to thee the many virtues
and
the great good fortune of the illustrious king Santanu of the Bharata
race.
Indeed, it is this splendid history that is called the Mahabharata.'"
SECTION C
(Sambhava Parva continued )
"Vaisampayana said, 'The monarch Santanu, the most adored of the gods
and
royal sages, was known in all the worlds for his wisdom, virtues, and
truthfulness (of speech). The qualities of self-control, liberality,
forgiveness, intelligence, modesty, patience and superior energy ever
dwelt in that bull among men, viz., Santanu, that great being endued
with
these accomplishments and conversant with both religion and profit, the
monarch was at once the protector of the Bharata race and all human
beings.
His neck was marked with (three) lines, like a conch-shell; his
shoulders
were broad, and he resembled in prowess an infuriated elephant. It
would
seem that all the auspicious signs of royalty dwelt in his person,
considering that to be their fittest abode. Men, seeing the behaviour
of
that monarch of great achievements came to know that virtue was ever
superior to pleasure and profit. These were the attributes that dwelt
in
that great being--that bull among men--Santanu. And truly there was
never
a king like Santanu. All the kings of the earth, beholding him devoted
to
virtue, bestowed upon that foremost of virtuous men the title of King
of
kings. And all the kings of the earth during the time of that lord-
protector of the Bharata race, were without woe and fear and anxiety of
any kind. And they all slept in peace, rising from bed every morning
after
happy dreams. And owing to that monarch of splendid achievements
resembling Indra himself in energy, all the kings of the earth became
virtuous and devoted to liberality, religious acts and sacrifices. And
when the earth was ruled by Santanu and other monarchs like him, the
religious merits of every order increased very greatly. The Kshatriyas
served the Brahmanas; the Vaisyas waited upon the Kshatriyas, and the
Sudras adoring the Brahmanas and the Kshatriyas, waited upon the
Vaisyas.
And Santanu residing in Hastinapura, the delightful capital of the
Kurus,
ruled the whole earth bounded by seas. He was truthful and guileless,
and
like the king of the celestials himself conversant with the dictates of
virtue. And from the combination in him of liberality, religion and
asceticism, he acquired a great good fortune. He was free from anger
and
malice, and was handsome in person like Soma himself. In splendour he
was
like the Sun and in impetuosity of valour like Vayu. In wrath he was
like
Yama, and in patience like the Earth. And, O king, while Santanu ruled
the
earth, no deer, boars, birds, or other animals were needlessly slain.
In
his dominions the great virtue of kindness to all creatures prevailed,
and
the king himself, with the soul of mercy, and void of desire and wrath,
extended equal protection unto all creatures. Then sacrifices in honour
of
the gods, the Rishis, and Pitris commenced, and no creature was
deprived
of life sinfully. And Santanu was the king and father of all--of those
that were miserable and those that had no protectors, of birds and
beasts,
in fact, of every created thing. And during the rule of the best of
Kurus--
of that king of kings-- speech became united with truth, and the minds
of
men were directed towards liberality and virtue. And Santanu, having
enjoyed domestic felicity for six and thirty years, retired into the
woods.
"And Santanu's son, the Vasu born of Ganga, named Devavrata resembled
Santanu himself in personal beauty, in habits and behaviour, and in
learning. And in all branches of knowledge worldly or spiritual his
skill
was very great. His strength and energy were extraordinary. He became a
mighty car-warrior. In fact he was a great king.
"One day, while pursuing along the banks of the Ganges a deer that he
had
struck with his arrow, king Santanu observed that the river had become
shallow. On observing this, that bull among men, viz., Santanu, began
to
reflect upon this strange phenomenon. He mentally asked why that first
of
rivers ran out so quickly as before. And while seeking for a cause, the
illustrious monarch beheld that a youth of great comeliness, well-built
and amiable person, like Indra himself, had, by his keen celestial
weapon,
checked the flow of the river. And the king, beholding this
extraordinary
feat of the river Ganga having been checked in her course near where
that
youth stood, became very much surprised. This youth was no other than
Santanu's son himself. But as Santanu had seen his son only once a few
moments after his birth, he had not sufficient recollection to identify
that infant with the youth before his eyes. The youth, however, seeing
his
father, knew him at once, but instead of disclosing himself, he clouded
the king's perception by his celestial powers of illusion and
disappeared
in his very sight.
"King Santanu, wondering much at what he saw and imagining the youth to
be
his own son then addressed Ganga and said, 'Show me that child.' Ganga
thus addressed, assuming a beautiful form, and holding the boy decked
with
ornaments in her right arm, showed him to Santanu. And Santanu did not
recognise that beautiful female bedecked with ornaments and attired in
fine robes of white, although he had known her before. And Ganga said,
'O
tiger among men, that eighth son whom thou hadst some time before begat
upon me is this. Know that this excellent child is conversant with all
weapons, O monarch, take him now. I have reared him with care. And go
home,
O tiger among men, taking him with thee. Endued with superior
intelligence,
he has studied with Vasishtha the entire Vedas with their branches.
Skilled in all weapons and a mighty bowman, he is like Indra in battle.
And, O Bharata, both the gods and the Asuras look upon him with favour.
Whatever branches of knowledge are known to Usanas, this one knoweth
completely. And so is he the master of all those Sastras that the son
of
Angiras (Vrihaspati) adored by the gods and the Asuras, knoweth. And
all
the weapons known to the powerful and invincible Rama, the son of
Jamadagni are known to this thy son of mighty arms. O king of superior
courage, take this thy own heroic child given unto thee by me. He is a
mighty bowman and conversant with the interpretation of all treatises
on
the duties of a king.' Thus commanded by Ganga, Santanu took his child
resembling the Sun himself in glory and returned to his capital. And
having reached his city that was like unto the celestial capital, that
monarch of Puru's line regarded himself greatly fortunate. And having
summoned all the Pauravas together, for the protection of his kingdom
he
installed his son as his heir-apparent. And O bull of Bharata's race,
the
prince soon gratified by his behaviour his father and the other members
of
the Paurava race: in fact, all the subjects of the kingdom. And the
king
of incomparable prowess lived happily with that son of his.
"Four years had thus passed away, when the king one day went into the
woods on the bank of the Yamuna. And while the king was rambling there,
he
perceived a sweet scent coming from an unknown direction. And the
monarch,
impelled by the desire of ascertaining the cause, wandered hither and
thither. And in course of his ramble, he beheld a black-eyed maiden of
celestial beauty, the daughter of a fisherman. The king addressing her,
said, 'Who art thou, and whose daughter? What dost thou do here, O
timid
one?' She answered, 'Blest be thou! I am the daughter of the chief of
the
fishermen. At his command, I am engaged for religious merit, in rowing
passengers across this river in my boat.' And Santanu, beholding that
maiden of celestial form endued with beauty, amiableness, and such
fragrance, desired her for his wife. And repairing unto her father, the
king solicited his consent to the proposed match. But the chief of the
fishermen replied to the monarch, saying, 'O king, as soon as my
daughter
of superior complexion was born, it was of course, understood that she
should be bestowed upon a husband. But listen to the desire I have
cherished all along in my heart. O sinless one, thou art truthful: if
thou
desirest to obtain this maiden as a gift from me, give, me then this
pledge. If, indeed, thou givest the pledge, I will of course bestow my
daughter upon thee for truly I can never obtain a husband for her equal
to
thee.'
"Santanu, hearing this, replied, 'When I have heard of the pledge thou
askest, I shall then say whether I would be able to grant it. If it is
capable of being granted, I shall certainly grant it. Otherwise how
shall
I grant it.' The fisherman said, 'O king, what I ask of thee is this:
the
son born of this maiden shall be installed by thee on thy throne and
none
else shall thou make thy successor.'
"Vaisampayana continued, 'O Bharata, when Santanu heard this, he felt
no
inclination to grant such a boon, though the fire of desire sorely
burnt
him within. The king with his heart afflicted by desire returned to
Hastinapura, thinking all the way of the fisherman's daughter. And
having
returned home, the monarch passed his time in sorrowful meditation. One
day, Devavrata approaching his afflicted father said, 'All is
prosperity
with thee; all chiefs obey thee; then how is it that thou grievest
thus?
Absorbed in thy own thoughts, thou speakest not a word to me in reply.
Thou goest not out on horse-back now; thou lookest pale and emaciated,
having lost all animation. I wish to know the disease thou sufferest
from,
so that I may endeavour to apply a remedy.' Thus addressed by his son,
Santanu answered, 'Thou sayest truly, O son, that I have become
melancholy.
I will also tell thee why I am so. O thou of Bharata's line, thou art
the
only scion of this our large race. Thou art always engaged in sports of
arms and achievements of prowess. But, O son, I am always thinking of
the
instability of human life. If any danger overtake thee, O child of
Ganga,
the result is that we become sonless. Truly thou alone art to me as a
century of sons. I do not, therefore, desire to wed again. I only
desire
and pray that prosperity may ever attend thee so that our dynasty may
be
perpetuated. The wise say that he that hath one son hath no son.
Sacrifices before fire and the knowledge of the three Vedas yield, it
is
true, everlasting religious merit, but all these, in point of religious
merit, do not come up to a sixteenth part of the religious merit
attainable on the birth of a son. Indeed, in this respect, there is
hardly
any difference between men and the lower animals. O wise one, I do not
entertain a shadow of doubt that one attains to heaven in consequence
of
his having begotten a son. The Vedas which constitute the root of the
Puranas and are regarded as authoritative even by the gods, contain
numerous proof of this. O thou of Bharata's race, thou art a hero of
excitable temper, who is always engaged in the exercise of arms. It is
very probable that thou wilt be slain on the field of battle. If it so
happen, what then will be the state of the Bharata dynasty, It is this
thought that hath made me so melancholy. I have now told thee fully the
causes of my sorrow.'
"Vaisampayana continued, 'Devavrata who was endued with great
intelligence,
having ascertained all this from the king, reflected within himself for
a
while. He then went to the old minister devoted to his father's welfare
and asked him about the cause of the king's grief. O bull of Bharata's
race, when the prince questioned the minister, the latter told him
about
the boon that was demanded by the chief of the fishermen in respect of
his
daughter Gandhavati. Then Devavrata, accompanied by many Kshatriya
chiefs
of venerable age, personally repaired to the chief of the fishermen and
begged of him his daughter on behalf of the king. The chief of the
fishermen received him with due adorations, and, O thou of Bharata's
race,
when the prince took his seat in the court of the chief, the latter
addressed him and said, 'O bull among the Bharatas, thou art the first
of
all wielders of weapons and the only son of Santanu. Thy power is
great.
But I have something to tell thee. If the bride's father was Indra
himself,
even then he would have to repent of rejecting such an exceedingly
honourable and desirable proposal of marriage. The great man of whose
seed
this celebrated maiden named Satyavati was born, is, indeed, equal to
you
in virtue. He hath spoken to me on many occasions of the virtues of thy
father and told me that, the king alone is worthy of (marrying)
Satyavati.
Let me tell you that I have even rejected the solicitations of that
best
of Brahmarshis--the celestial sage Asita--who, too, had often asked for
Satyavati's hand in marriage. I have only one word to say on the part
of
this maiden. In the matter of the proposed marriage there is one great
objection founded on the fact of a rival in the person of a co-wife's
son.
O oppressor of all foes, he hath no security, even if he be an Asura or
a
Gandharva, who hath a rival in thee. There is this only objection to
the
proposed marriage, and nothing else. Blest be thou! But this is all I
have
to say in the matter of the bestowal or otherwise, of Satyavati.'
"Vaisampayana continued, 'O thou of Bharata's race, Devavrata, having
heard these words, and moved by the desire of benefiting his father
thus
answered in the hearing of the assembled chiefs, 'O foremost of
truthful
men, listen to the vow I utter! The man has not been or will not be
born,
who will have the courage to take such a vow! I shall accomplish all
that
thou demandest! The son that may be born of this maiden shall be our
king.' Thus addressed, the chief of the fishermen, impelled by desire
of
sovereignty (for his daughter's son), to achieve the almost impossible,
then said, 'O thou of virtuous soul, thou art come hither as full agent
on
behalf of thy father Santanu of immeasurable glory; be thou also the
sole
manager on my behalf in the matter of the bestowal of this my daughter.
But, O amiable one, there is something else to be said, something else
to
be reflected upon by thee. O suppressor of foes, those that have
daughters,
from the very nature of their obligations, must say what I say. O thou
that art devoted to truth, the promise thou hast given in the presence
of
these chiefs for the benefit of Satyavati, hath, indeed, been worthy of
thee. O thou of mighty arms, I have not the least doubt of its ever
being
violated by thee. But I have my doubts in respect of the children thou
mayst beget.'
"Vaisampayana continued, 'O king, the son of Ganga, devoted to truth,
having ascertained the scruples of the chief of the fishermen, then
said,
moved thereto by the desire of benefiting his father, 'Chief of
fishermen,
thou best of men, listen to what I say in the presence of these
assembled
kings. Ye kings, I have already relinquished my right to the throne, I
shall now settle the matter of my children. O fisherman, from this day
I
adopt the vow of Brahmacharya (study and meditation in celibacy). If I
die
sonless, I shall yet attain to regions of perennial bliss in heaven!'
"Vaisampayana continued, 'Upon these words of the son of Ganga, the
hair
on the fisherman's body stood on end from glee, and he replied, 'I
bestow
my daughter!' Immediately after, the Apsaras and the gods with diverse
tribes of Rishis began to rain down flowers from the firmament upon the
head of Devavrata and exclaimed, 'This one is Bhishma (the terrible).'
Bhishma then, to serve his father, addressed the illustrious damsel and
said, 'O mother, ascend this chariot, and let us go unto our house.'
"Vaisampayana continued, 'Having said this, Bhishma helped the
beautiful
maiden into his chariot. On arriving with her at Hastinapura, he told
Santanu everything as it had happened. And the assembled kings, jointly
and individually, applauded his extraordinary act and said, 'He is
really
Bhishma (the terrible)!' And Santanu also, hearing of the extraordinary
achievements of his son, became highly gratified and bestowed upon the
high-souled prince the boon of death at will, saying, 'Death shall
never
come to thee as long as thou desirest to live. Truly death shall
approach
thee, O sinless one, having first obtained thy command.'"
SECTION CI
(Sambhava Parva continued)
"Vaisampayana said, 'O monarch, after the nuptials were over, king
Santanu
established his beautiful bride in his household. Soon after was born
of
Satyavati an intelligent and heroic son of Santanu named Chitrangada.
He
was endued with great energy and became an eminent man. The lord
Santanu
of great prowess also begat upon Satyavati another son named
Vichitravirya,
who became a mighty bowman and who became king after his father. And
before that bull among men, viz., Vichitravirya, attained to majority,
the
wise king Santanu realised the inevitable influence of Time. And after
Santanu had ascended to heaven, Bhishma, placing himself under the
command
of Satyavati, installed that suppressor of foes, viz., Chitrangada, on
the
throne, who, having soon vanquished by his prowess all monarchs,
considered not any man as his equal. And beholding that he could
vanquish
men, Asuras, and the very gods, his namesake, the powerful king of the
Gandharvas, approached him for an encounter. Between that Gandharva and
that foremost one of the Kurus, who were both very powerful, there
occurred on the field of Kurukshetra a fierce combat which lasted full
three years on the banks of the Saraswati. In that terrible encounter
characterised by thick showers of weapons and in which the combatants
ground each other fiercely, the Gandharva, who had greater prowess or
strategic deception, slew the Kuru prince. Having slain Chitrangada--
that
first of men and oppressor of foes--the Gandharva ascended to heaven.
When
that tiger among men endued with great prowess was slain, Bhishma, the
son
of Santanu, performed, O king, all his obsequies. He then installed the
boy Vichitravirya of mighty arms, still in his minority, on the throne
of
the Kurus. And Vichitravirya, placing himself under the command of
Bhishma,
ruled the ancestral kingdom. And he adored Santanu's son Bhishma who
was
conversant with all the rules of religion and law; so, indeed, Bhishma
also protected him that was so obedient to the dictates of duty.'"
SECTION CII
(Sambhava Parva continued)
"Vaisampayana said, 'O thou of Kuru's race, after Chitrangada was
slain,
his successor Vichitravirya being a minor, Bhishma ruled the kingdom,
placing himself under the command of Satyavati. When he saw that his
brother, who was the foremost of intelligent men, attained to majority,
Bhishma set his heart upon marrying Vichitravirya. At this time he
heard
that the three daughters of the king of Kasi, all equal in beauty to
the
Apsaras themselves, would be married on the same occasion, selecting
their
husbands at a self-choice ceremony. Then that foremost of car-warriors,
that vanquisher of all foes, at the command of his mother, went to the
city of Varanasi in a single chariot. There Bhishma, the son of
Santanu,
saw that innumerable monarchs had come from all directions; and there
he
also saw those three maidens that would select their own husbands. And
when the (assembled) kings were each being mentioned by name, Bhishma
chose those maidens (on behalf of his brother). And taking them upon
his
chariot, Bhishma, that first of smiters in battle, addressed the kings,
O
monarch, and said in a voice deep as the roar of the clouds, 'The wise
have directed that when an accomplished person has been invited, a
maiden
may be bestowed on him, decked with ornaments and along with many
valuable
presents. Others again may bestow their daughters by accepting a couple
of
kine. Some again bestow their daughters by taking a fixed sum, and some
take away maidens by force. Some wed with the consent of the maidens,
some
by drugging them into consent, and some by going unto the maidens'
parents
and obtaining their sanction. Some again obtain wives as presents for
assisting at sacrifices. Of these, the learned always applaud the
eighth
form of marriage. Kings, however, speak highly of the Swyamvara (the
fifth
form as above) and themselves wed according to it. But the sages have
said
that, that wife is dearly to be prized who is taken away by force,
after
the slaughter of opponents, from amidst the concourse of princes and
kings
invited to a self-choice ceremony. Therefore, ye monarchs, I bear away
these maidens hence by force. Strive ye, to the best of your might, to
vanquish me or to be vanquished. Ye monarchs, I stand here resolved to
fight!' Kuru prince, endued with great energy, thus addressing the
assembled monarchs and the king of Kasi, took upon his car those
maidens.
And having taken them up, he sped his chariot away, challenging the
invited kings to a fight.
"The challenged monarchs then all stood up, slapping their arms and
biting
their nether lips in wrath. And loud was the din produced, as, in a
great
hurry, they began to cast off their ornaments and put on their armour.
And
the motion of their ornaments and armour, O Janamejaya, brilliant as
these
were, resembled meteoric flashes in the sky. And with brows contracted
and
eyes red with rage, the monarchs moved in impatience, their armour and
ornaments dazzling or waving with their agitated steps. The charioteers
soon brought handsome cars with fine horses harnessed thereto. Those
splendid warriors then, equipped with all kinds of weapons, rode on
those
cars, and with uplifted weapons pursued the retreating chief of the
Kurus.
Then, O Bharata, occurred the terrible encounter between those
innumerable
monarchs on one side and the Kuru warrior alone on the other. And the
assembled monarchs threw at their foe ten thousand arrows at the same
time.
Bhishma, however speedily checked those numberless arrows before they
could come at him by means of a shower of his own arrows as innumerable
as
the down on the body. Then those kings surrounded him from all sides
and
rained arrows on him like masses of clouds showering on the mountain-
breast. But Bhishma, arresting with his shafts the course of that
arrowy
downpour, pierced each of the monarchs with three shafts. The latter,
in
their turn pierced Bhishma, each with five shafts. But, O king, Bhishma
checked those by his prowess and pierced each of the contending kings
with
two shafts. The combat became so fierce with that dense shower of
arrows
and other missiles that it looked very much like the encounter between
the
celestials and the Asuras of old, and men of courage who took no part
in
it were struck with fear even to look at the scene. Bhishma cut off,
with
his arrows, on the field of battle, bows, and flagstaffs, and coats of
mail, and human heads by hundreds and thousands. And such was his
terrible
prowess and extraordinary lightness of hand, and such the skill with
which
he protected himself, that the contending car-warriors, though his
enemies,
began to applaud him loudly. Then that foremost of all wielders of
weapons
having vanquished in battle all those monarchs, pursued his way towards
the capital of the Bharatas, taking those maidens with him.
"It was then, O king, that mighty car-warrior, king Salya of
immeasurable
prowess, from behind summoned Bhishma, the son of Santanu, to an
encounter.
And desirous of obtaining the maidens, he came upon Bhishma like a
mighty
leader of a herd of elephants rushing upon another of his kind, and
tearing with his tusks the latter's hips at the sight of a female
elephant
in heat. And Salya of mighty arms, moved by wrath addressed Bhishma and
said, 'Stay, Stay.' Then Bhishma, that tiger among men, that grinder of
hostile armies, provoked by these words, flamed up in wrath like a
blazing
fire. Bow in hand, and brow furrowed into wrinkles, he stayed on his
car,
in obedience to Kshatriya usage having checked its course in
expectation
of the enemy. All the monarchs seeing him stop, stood there to become
spectators of the coming encounter between him and Salya. The two then
began to exhibit their prowess (upon each other) like roaring bulls of
great strength at the sight of a cow in rut. Then that foremost of men,
king Salya covered Bhishma, the son of Santanu with hundreds and
thousands
of swift-winged shafts. And those monarchs seeing Salya thus covering
Bhishma at the outset with innumerable shafts, wondered much and
uttered
shouts of applause. Beholding his lightness of hand in combat, the
crowd
of regal spectators became very glad and applauded Salya greatly. That
subjugator of hostile towns, Bhishma, then, on hearing those shouts of
the
Kshatriyas, became very angry and said, 'Stay, Stay'. In wrath, he
commanded his charioteer, saying, 'Lead thou my car to where Salya is,
so
that I may slay him instantly as Garuda slays a serpent.' Then the Kuru
chief fixed the Varuna weapon on his bow-string, and with it afflicted
the
four steeds of king Salya. And, O tiger among kings, the Kuru chief,
then,
warding off with his weapons those of his foe, slew Salya's charioteer.
Then that first of men, Bhishma, the son of Santanu, fighting for the
sake
of those damsels, slew with the Aindra weapon the noble steeds of his
adversary. He then vanquished that best of monarchs but left him with
his
life. O bull of Bharata's race, Salya, after his defeat, returned to
his
kingdom and continued to rule it virtuously. And O conqueror of hostile
towns, the other kings also, who had come to witness the self-choice
ceremony returned to their own kingdoms.
"That foremost of smiters, viz., Bhishma, after defeating those
monarchs,
set out with those damsels, for Hastinapura whence the virtuous Kuru
prince Vichitravirya ruled the earth like that best of monarchs, viz.,
his
father Santanu. And, O king, passing through many forests, rivers,
hills,
and woods abounding with trees, he arrived (at the capital) in no time.
Of
immeasurable prowess in battle, the son of the ocean-going Ganga,
having
slain numberless foes in battle without a scratch on his own person,
brought the daughters of the king of Kasi unto the Kurus as tenderly if
they were his daughters-in-law, or younger sisters, or daughters. And
Bhishma of mighty arms, impelled by the desire of benefiting his
brother,
having by his prowess brought them thus, then offered those maidens
possessing every accomplishment unto Vichitravirya. Conversant with the
dictates of virtue, the son of Santanu, having achieved such an
extraordinary feat according to (kingly) custom, then began to make
preparations for his brother's wedding. And when everything about the
wedding had been settled by Bhishma in consultation with Satyavati, the
eldest daughter of the king of Kasi, with a soft smile, told him these
words, 'At heart I had chosen the king of Saubha for my husband. He
had,
in his heart, accepted me for his wife. This was also approved by my
father. At the self-choice ceremony also I would have chosen him as my
lord. Thou art conversant with all the dictates of virtue, knowing all
this, do as thou likest.' Thus addressed by that maiden in the presence
of
the Brahmanas, the heroic Bhishma began to reflect as to what should be
done. As he was conversant with the rules of virtue, he consulted with
the
Brahmanas who had mastered the Vedas, and permitted Amba, the eldest
daughter of the ruler of Kasi to do as she liked. But he bestowed with
due
rites the two other daughters, Ambika and Ambalika on his younger
brother
Vichitravirya. And though Vichitravirya was virtuous and abstemious,
yet,
proud of youth and beauty, he soon became lustful after his marriage.
And
both Ambika and Ambalika were of tall stature, and of the complexion of
molten gold. And their heads were covered with black curly hair, and
their
finger-nails were high and red; their hips were fat and round, and
their
breasts full and deep. And endued with every auspicious mark, the
amiable
young ladies considered themselves to be wedded to a husband who was
every
way worthy of themselves, and extremely loved and respected
Vichitravirya.
And Vichitravirya also, endued with the prowess of the celestials and
the
beauty of the twin Aswins, could steal the heart of any beautiful
woman.
And the prince passed seven years uninterruptedly in the company of his
wives. He was attacked while yet in the prime of youth, with phthisis.
Friends and relatives in consultation with one another tried to effect
a
cure. But in spite of all efforts, the Kuru prince died, setting like
the
evening sun. The virtuous Bhishma then became plunged into anxiety and
grief, and in consultation with Satyavati caused the obsequial rites of
the deceased to be performed by learned priests and the several of the
Kuru race.'"
SECTION CIII
(Sambhava Parva continued)
"Vaisampayana said, 'The unfortunate Satyavati then became plunged in
grief on account of her son. And after performing with her daughters-
in-
law the funeral rites of the deceased, consoled, as best she could, her
weeping daughters-in-law and Bhishma, that foremost of all wielders of
weapons. And turning her eyes to religion, and to the paternal and
maternal lines (of the Kurus), she addressed Bhishma and said 'The
funeral
cake, the achievements, and the perpetuation of the line of the
virtuous
and celebrated Santanu of Kuru's race, all now depend on thee. As the
attainment of heaven is inseparable from good deeds, as long life is
inseparable from truth and faith, so is virtue inseparable from thee. O
virtuous one, thou art well-acquainted, in detail and in the abstract,
with the dictates of virtue, with various Srutis, and with all the
branches of the Vedas; know very well that thou art equal unto Sukra
and
Angiras as regards firmness in virtue, knowledge of the particular
customs
of families, and readiness of inventions under difficulties. Therefore,
O
foremost of virtuous men, relying on thee greatly, I shall appoint thee
in
a certain matter. Hearing me, it behoveth thee to do my bidding. O bull
among men, my son and thy brother, endued with energy and dear unto
thee,
hath gone childless to heaven while still a boy. These wives of thy
brother, the amiable daughters of the ruler of Kasi, possessing beauty
and
youth, have become desirous of children. Therefore, O thou of mighty
arms,
at my command, raise offspring on them for the perpetuation of our
line.
It behoveth thee to guard virtue against loss. Install thyself on the
throne and rule the kingdom of the Bharatas. Wed thou duly a wife.
Plunge
not thy ancestors into hell.'
"Vaisampayana continued, 'Thus addressed by his mother and friends and
relatives, that oppressor of foes, the virtuous Bhishma, gave this
reply
conformable to the dictates of virtue, 'O mother, what thou sayest is
certainly sanctioned by virtue. But thou knowest what my vow is in the
matter of begetting children. Thou knowest also all that transpired in
connection with thy dower. O Satyavati, I repeat the pledge I once
gave,
viz., I would renounce three worlds, the empire of heaven, anything
that
may be greater than that, but truth I would never renounce. The earth
may
renounce its scent, water may renounce its moisture, light may renounce
its attribute of exhibiting forms, air may renounce its attribute of
touch,
the sun may renounce his glory, fire, its heat, the moon, his cooling
rays,
space, its capacity of generating sound, the slayer of Vritra, his
prowess,
the god of justice, his impartiality; but I cannot renounce truth.'
Thus
addressed by her son endued wealth of energy, Satyavati said unto
Bhishma,
'O thou whose prowess is truth, I know of thy firmness in truth. Thou
canst, if so minded, create, by the help of thy energy, three worlds
other
than those that exist. I know what thy vow was on my account. But
considering this emergency, bear thou the burden of the duty that one
oweth to his ancestors. O punisher of foes, act in such a way that the
lineal link may not be broken and our friends and relatives may not
grieve.' Thus urged by the miserable and weeping Satyavati speaking
such
words inconsistent with virtue from grief at the loss of her son,
Bhishma
addressed her again and said, 'O Queen, turn not thy eyes away from
virtue.
O, destroy us not. Breach of truth by a Kshatriya is never applauded in
our treatises on religion. I shall soon tell thee, O Queen, what the
established Kshatriya usage is to which recourse may be had to prevent
Santanu's line becoming extinct on earth. Hearing me, reflect on what
should be done in consultation with learned priests and those that are
acquainted with practices allowable in times of emergency and distress,
forgetting not at the same time what the ordinary course of social
conduct
is.'"
SECTION CIV
(Sambhava Parva continued)
"Bhishma continued, 'In olden days, Rama, the son of Jamadagni, in
anger
at the death of his father, slew with his battle axe the king of the
Haihayas. And Rama, by cutting off the thousand arms of Arjuna (the
Haihaya king), achieved a most difficult feat in the world. Not content
with this, he set out on his chariot for the conquest of the world, and
taking up his bow he cast around his mighty weapons to exterminate the
Kshatriyas. And the illustrious scion of Bhrigu's race, by means of his
swift arrows annihilated the Kshatriya tribe one and twenty times.
"And when the earth was thus deprived of Kshatriyas by the great Rishi,
the Kshatriya ladies all over the land had offspring raised by
Brahmanas
skilled in the Vedas. It has been said in the Vedas that the sons so
raised belongeth to him that had married the mother. And the Kshatriya
ladies went in unto the Brahamanas not lustfully but from motives of
virtue. Indeed, it was thus that the Kshatriya race was revived.
"In this connection there is another old history that I will recite to
you.
There was in olden days a wise Rishi of the name of Utathya. He had a
wife
of the name Mamata whom he dearly loved. One day Utathya's younger
brother
Vrihaspati, the priest of the celestials, endued with great energy,
approached Mamata. The latter, however, told her husband's younger
brother--
that foremost of eloquent men--that she had conceived from her
connection
with his elder brother and that, therefore, he should not then seek for
the consummation of his wishes. She continued, 'O illustrious
Vrihaspati,
the child that I have conceived hath studied in his mother's womb the
Vedas with the six Angas, Semen tuum frustra perdi non potest. How can
then this womb of mine afford room for two children at a time?
Therefore,
it behoveth thee not to seek for the consummation of thy desire at such
a
time.' Thus addressed by her, Vrihaspati, though possessed of great
wisdom, succeeded not in suppressing his desire. Quum auten jam cum
illa
coiturus esset, the child in the womb then addressed him and said, 'O
father, cease from thy attempt. There is no space here for two. O
illustrious one, the room is small. I have occupied it first. Semen
tuum
perdi non potest. It behoveth thee not to afflict me.' But Vrihaspati
without listening to what that child in the womb said, sought the
embraces
of Mamata possessing the most beautiful pair of eyes. Ille tamen Muni
qui
in venture erat punctum temporis quo humor vitalis jam emissum iret
providens, viam per quam semen intrare posset pedibus obstruxit. Semen
ita
exhisum, excidit et in terram projectumest. And the illustrious
Vrihaspati, beholding this, became indignant, and reproached Utathya's
child and cursed him, saying, 'Because thou hast spoken to me in the
way
thou hast at a time of pleasure that is sought after by all creatures,
perpetual darkness shall overtake thee.' And from this curse of the
illustrious Vrishaspati Utathya's child who was equal unto Vrihaspati
in
energy, was born blind and came to be called Dirghatamas (enveloped in
perpetual darkness). And the wise Dirghatamas, possessed of a knowledge
of the Vedas, though born blind, succeeded yet by virtue of his
learning,
in obtaining for a wife a young and handsome Brahmana maiden of the
name
of Pradweshi. And having married her, the illustrious Dirghatamas, for
the
expansion of Utathya's race, begat upon her several children with
Gautama
as their eldest. These children, however, were all given to
covetousness
and folly. The virtuous and illustrious Dirghatamas possessing complete
mastery over the Vedas, soon after learnt from Surabhi's son the
practices
of their order and fearlessly betook himself to those practices,
regarding
them with reverence. (For shame is the creature of sin and can never be
where there is purity of intention). Then those best of Munis that
dwelt
in the same asylum, beholding him transgress the limits of propriety
became indignant, seeing sin where sin was not. And they said, 'O, this
man, transgresseth the limit of propriety. No longer doth he deserve a
place amongst us. Therefore, shall we all cast this sinful wretch off.'
And they said many other things regarding the Muni Dirghatamas. And his
wife, too, having obtained children, became indignant with him.
"The husband then addressing his wife Pradweshi, said, 'Why is it that
thou also hast been dissatisfied with me?' His wife answered, 'The
husband
is called the Bhartri because he supporteth the wife. He is called Pati
because he protecteth her. But thou art neither, to me! O thou of great
ascetic merit, on the other hand, thou hast been blind from birth, it
is I
who have supported thee and thy children. I shall not do so in future.'
"Hearing these words of his wife, the Rishi became indignant and said
unto
her and her children, 'Take me unto the Kshatriyas and thou shalt then
be
rich.' His wife replied (by saying), 'I desire not wealth that may be
procured by thee, for that can never bring me happiness. O best of
Brahmanas, do as thou likest. I shall not be able to maintain thee as
before.' At these words of his wife, Dirghatamas said, 'I lay down from
this day as a rule that every woman shall have to adhere to one husband
for her life. Be the husband dead or alive, it shall not be lawful for
a
woman to have connection with another. And she who may have such
connection shall certainly be regarded as fallen. A woman without
husband
shall always be liable to be sinful. And even if she be wealthy she
shall
not be able to enjoy that wealth truly. Calumny and evil report shall
ever
dog her.' Hearing these words of her husband Pradweshi became very
angry,
and commanded her sons, saying, 'Throw him into the waters of Ganga!'
And
at the command of their mother, the wicked Gautama and his brothers,
those
slaves of covetousness and folly, exclaiming, 'Indeed, why should we
support this old man?--'tied the Muni to a raft and committing him to
the
mercy of the stream returned home without compunction. The blind old
man
drifting along the stream on that raft, passed through the territories
of
many kings. One day a king named Vali conversant with every duty went
to
the Ganges to perform his ablutions. And as the monarch was thus
engaged,
the raft to which the Rishi was tied, approached him. And as it came,
the
king took the old man. The virtuous Vali, ever devoted to truth, then
learning who the man was that was thus saved by him, chose him for
raising
up offspring. And Vali said, 'O illustrious one, it behoveth thee to
raise
upon my wife a few sons that shall be virtuous and wise.' Thus
addressed,
the Rishi endued with great energy, expressed his willingness.
Thereupon
king Vali sent his wife Sudeshna unto him. But the queen knowing that
the
latter was blind and old went not unto him, she sent unto him her
nurse.
And upon that Sudra woman the virtuous Rishi of passions under full
control begat eleven children of whom Kakshivat was the eldest. And
beholding those eleven sons with Kakshivat as the eldest, who had
studied
all the Vedas and who like Rishis were utterers of Brahma and were
possessed of great power, king Vali one day asked the Rishi saying,
'Are
these children mine?' The Rishi replied, 'No, they are mine. Kakshivat
and
others have been begotten by me upon a Sudra woman. Thy unfortunate
queen
Sudeshna, seeing me blind and old, insulted me by not coming herself
but
sending unto me, instead, her nurse.' The king then pacified that best
of
Rishis and sent unto him his queen Sudeshna. The Rishi by merely
touching
her person said to her, 'Thou shalt have five children named Anga,
Vanga,
Kalinga, Pundra and Suhma, who shall be like unto Surya (Sun) himself
in
glory. And after their names as many countries shall be known on earth.
It
is after their names that their dominions have come to be called Anga,
Vanga, Kalinga, Pundra and Suhma.'
"It was thus that the line of Vali was perpetuated, in days of old, by
a
great Rishi. And it was thus also that many mighty bowmen and great
car-
warriors wedded to virtue, sprung in the Kshatriya race from the seed
of
Brahmanas. Hearing this, O mother, do as thou likest, as regards the
matter in hand.'"
SECTION CV
(Sambhava Parva continued)
"Bhishma, continued, 'Listen, O mother, to me as I indicate the means
by
which the Bharata line may be perpetuated. Let an accomplished Brahmana
be
invited by an offer of wealth, and let him raise offspring upon the
wives
of Vichitravirya.'
"Vaisampayana continued, 'Satyavati, then, smiling softly and in voice
broken in bashfulness, addressed Bhishma saying, 'O Bharata of mighty
arms,
what thou sayest is true. From my confidence in thee I shall now
indicate
the means of perpetuating our line. Thou shall not be able to reject
it,
being conversant, as thou art, with the practices permitted in seasons
of
distress. In our race, thou art Virtue, and thou art Truth, and thou
art,
too, our sole refuge. Therefore hearing what I say truly, do what may
be
proper.
"My father was a virtuous man. For virtue's sake he had kept a (ferry)
boat. One day, in the prime of my youth, I went to ply that boat. It so
happened that the great and wise Rishi Parasara, that foremost of all
virtuous men, came, and betook himself to my boat for crossing the
Yamuna.
As I was rowing him across the river, the Rishi became excited with
desire
and began to address me in soft words. The fear of my father was
uppermost
in my mind. But the terror of the Rishi's curse at last prevailed. And
having obtained from him a precious boon, I could not refuse his
solicitations. The Rishi by his energy brought me under his complete
control, and gratified his desire then and there, having first
enveloped
the region in a thick fog. Before this there was a revolting fishy
odour
in my body; but the Rishi dispelled it and gave me my present
fragrance.
The Rishi also told me that by bringing forth his child in an island of
the river, I would still continue (to be) a virgin. And the child of
Parasara so born of me in my maidenhood hath become a great Rishi
endued
with large ascetic powers and known by the name of Dwaipayana (the
island-
born). That illustrious Rishi having by his ascetic power divided the
Vedas into four parts hath come to be called on earth by the name of
Vyasa
(the divider or arranger), and for his dark colour, Krishna (the dark).
Truthful in speech, free from passion, a mighty ascetic who hath burnt
all
his sins, he went away with his father immediately after his birth.
Appointed by me and thee also, that Rishi of incomparable splendour
will
certainly beget good children upon the wives of thy brother. He told me
when he went away, 'Mother, think of me when thou art in difficulty.' I
will now call him up, if thou, O Bhishma of mighty arms so desirest. If
thou art willing, O Bhishma, I am sure that great ascetic will beget
children upon Vichitravirya's field.'
"Vaisampayana continued, 'Mention being made of the great Rishi,
Bhishma
with joined palms said, 'That man is truly intelligent who fixes his
eyes
judiciously on virtue, profit, and pleasure, and who after reflecting
with
patience, acteth in such a way that virtue may lead to future virtue,
profit to future profit and pleasure to future pleasure. Therefore,
that
which hath been said by thee and which, besides being beneficial to us,
is
consistent with virtue, is certainly the best advice and hath my full
approval.' And when Bhishma had said this, O thou of Kuru's race, Kali
(Satyavati) thought of the Muni Dwaipayana and Dwaipayana who was then
engaged in interpreting the Vedas, learning that he was being called up
by
his mother, came instantly unto her without anybody's knowing it.
Satayavati then duly greeted her son and embraced him with arms,
bathing
him in her tears, for the daughter of the fisherman wept bitterly at
the
sight of her son after so long a time. And her first son, the great
Vyasa,
beholding her weeping, washed her with cool water, and bowing unto her,
said, 'I have come, O mother, to fulfil thy wishes. Therefore, O
virtuous
one, command me without delay. I shall accomplish thy desire.' The
family
priest of the Bharatas then worshipped the great Rishi duly, and the
latter accepted the offerings of worship, uttering the usual mantras.
And
gratified with the worship he received, he took his seat. Satyavati,
beholding him seated at his ease, after the usual inquiries, addressed
him
and said, 'O learned one, sons derive their birth both from the father
and
the mother. They are, therefore, the common property of both parents.
There cannot be the least doubt about it that the mother hath as much
power over them as the father. As thou art, indeed, my eldest son
according to the ordinance, O Brahmarshi, so is Vichitravirya my
youngest
son. And as Bhishma is Vichitravirya's brother on the father's side, so
art thou his brother on the same mother's side. I do not know what you
may
think, but this is what, O son, I think. This Bhishma, the son of
Santanu,
devoted to truth, doth not, for the sake of truth, entertain the desire
of either begetting children or ruling the kingdom. Therefore, from
affection for thy brother Vichitravirya, for the perpetuation of our
dynasty, for the sake of this Bhishma's request and my command, for
kindness to all creatures, for the protection of the people and from
the
liberality of thy heart, O sinless one, it behoveth thee to do what I
say.
Thy younger brother hath left two widows like unto the daughters of the
celestials themselves, endued with youth and great beauty. For the sake
of
virtue and religion, they have become desirous of offspring. Thou art
the
fittest person to be appointed. Therefore beget upon them children
worthy
of our race and for the continuance of our line.'
"Vyasa, hearing this, said, 'O Satyavati, thou knowest what virtue is
both
in respect of this life and the other. O thou of great wisdom, thy
affections also are set on virtue. Therefore, at thy command, making
virtue my motive, I shall do what thou desirest. Indeed, this practice
that is conformable to the true and eternal religion is known to me. I
shall give unto my brother children that shall be like unto Mitra and
Varuna. Let the ladies then duly observe for one full year the vow I
indicate. They shall then be purified. No women shall ever approach me
without having observed a rigid vow.'
"Satyavati then said, 'O sinless one, it must be as thou sayest. Take
such
steps that the ladies may conceive immediately. In a kingdom where
there
is no king, the people perish from want of protection; sacrifices and
other holy acts are suspended; the clouds send no showers; and the gods
disappear. How can a kingdom be protected that hath no king? Therefore,
see thou that the ladies conceive. Bhishma will watch over the children
as
long as they are in their mother's wombs.
"Vyasa replied, 'If I am to give unto my brother children so
unseasonably,
then let the ladies bear my ugliness. That in itself shall, in their
case,
be the austerest of penances. If the princess of Kosala can bear my
strong
odour, my ugly and grim visage, my attire and body, she shall then
conceive an excellent child.'"
"Vaisampayana continued, 'Having spoken thus unto Satyavati, Vyasa of
great energy addressed her and said, 'Let the princess of Kosala clad
in
clean attire and checked with ornaments wait for me in her bed-
chamber.'
Saying this, the Rishi disappeared, Satyavati then went to her
daughter-in-
law and seeing her in private spoke to her these words of beneficial
and
virtuous import, 'O princess of Kosala, listen to what I say. It is
consistent with virtue. The dynasty of the Bharatas hath become extinct
from my misfortune. Beholding my affliction and the extinction of his
paternal line, the wise Bhishma, impelled also by the desire of
perpetuating our race, hath made me a suggestion, which suggestion,
however, for its accomplishment is dependent on thee. Accomplish it, O
daughter, and restore the lost line of the Bharatas. O thou of fair
hips,
bring thou forth a child equal in splendour unto the chief of the
celestials. He shall bear the onerous burden of this our hereditary
kingdom.'
"Satyavati having succeeded with great difficulty in procuring the
assent
of her virtuous daughter-in-law to her proposal which was not
inconsistent
with virtue, then fed Brahmanas and Rishis and numberless guests who
arrived on the occasion.'"
Go To Part II
