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THE M A II A B II A RAT A
OF
KHISHNA-DWAII AYANA VYA3A
rilAySLATED
INTO
ENGLISH PROSE.
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UN ?^ 191R
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PubliMhed and distributed ddefiy gratia
BY
PRATAPA CHANDRA RAY, c. i. E.
ST REE PAR V A.
CALCUTTA :
HiiARATA rni:ss.
No. 1, Raja Gookoo Dass' Siukkt, 1S90.
( The ri'jM of translation is reserved. )
TABLE OF CONTENTS.
STREE PARVA,
PAGE.
Janamejaya enquires of Vai(;.ampayana as to whafj
Dhritarashtra, Yudhishthira, and the three
survivors of the Kuru army did after the
death of Duryodhana ... ... ... 1
Dhritarashtra's grief ... ... ... ib
Sanjaya comforts him and sugojests the performance
of the obsequious rites of the fallen heroes ..." ib
The lament of Dhritarashtra ... ... 2
Sanjaya rebukes and consoles him ... ... S
Vidnra comforts the old king .., ... 4
Charmed by Vidnra's discourse, Dhritarashtra asks
Vidura to continue his observation on the vanity
of human life ... ... ... 7
Vidura continues his discourse . . ... ib
Vidura's discription of human lifs as it runs from the
very beginning ... ... ... S
Vidura's discription of a wilderness abounding with dangers 10 The meaning of the parable ... ... 12
Continuation of Vidura's discourse on human life ... 13
Dhritarashtra falls down in a swoon ... ... 15
His lamentations ... ... ... ib
Vyasa comforts Dhritarashtra by explaining the
secret history of the slaughter in battle ... 16
Dhritarashtra consoled by Vyasa's speech ... 18
Dhritara<?htra resolves to visit the field of battle
with the Kuru ladies in his company ... 20
The Kuru ladies placed on cars under Vidura's
supervision ... ... ... ... ib
The royal household, with a large number of the
citizens, starts from Hastinapura ... ... 21
On the way Dhritarashtra meets with the three
survivors of his son's army ,,, ,,, 22
|] CONTENTS.
PAGE. Kripa endeavours to provoke the wrath of Gandhari by
relating to her the fall of Duryodhana in unfair fight 22 Kripa and hia companions obtain Dhritarashtra's leave for
concealing themselves from the wrath of the Pandavas 23 Yudhishthira and his brothers set out for meeting
Dhritarashtra ... ... ... i^
Krishna and Satyaki accompany the Pandavas ... ib
The Pandavas meet the weeping ladies of the royal
house on the way ... ... ... 24
They meet with their uncle ... ••. i"
Dhritarashtra breaks an iron statue of Bhima ... ib
His grief for having, as he believed, slain Bhima... ib
Krishna rebukes Dhritarashtra for cherishing wrath
against Bhima ... ... ••. ib
The old king, freed from wrath and malice, receives
his nephews one after another ... ... 27
Vyasa suddenly comes to Gandhari for pacifying her
rising wrath against the Pandavas ... ... ib
Vyasa's sage counsels to the Kuru queen ... ib
Gandhari accepts those counsels ... ... 28
Bhima addresses Gandhari and extenuates his fault
for having slain Duryodhana unfairly ... 29
Gandhari deprecates Bhima's act of quaffing DusQa-
sana's blood on the field ... ... ib
Bhima denies having really quaffed his cousin's blood 30
Gandhari enquires after Yudhishthira... ... ib
Yudhishthira appears before Gandhari and invokes her
curses on himself for his sinful slaughter by him of
all her sons... ... ... ... 31
Gandhari's glance blasts a nail of Yudhishthira of one
of his foes ... ... ... ... ib
Gandhari casts off her wrath and receives the Panada-
vas with affection ... ... ... ib
The Pandavas meet with their mother... ... ib
Pritha's tears at the sight of her sons bearing many
scars of arrows and other weapons on their persons ib
praupadi'a gdef in the. presence of her raother-in-laY( ib
CONTENTS.
Ill
PAGE.
Prifchil comforts her daufjhter-in-law ... ••• 81
Giindhilri also comforts Drf^npadi ... ... 32
Aided by the spiritual sifjht p;rantcd to her by Vayss, Gandhari beholds the field of battle, though distant by many miles, from the spot where she stood... ib Gandhari's lament at sight of her widowed daughters- in-law searching the bodies of their husbands and sons SS Gandhari's lament at the sight of Duryodhana lying
on the field... ... ... ••• 36
Ditto's lament at sight of Dus(jasana ... ... 40
Ditto's ditto at sight of Vikarna ... ... 41
Ditto's ditto at sight of Durmukha ... ... ib
Ditto's lament at sight of Abhimanyu ... ... 42
Gandhari directs Krishna's attention to the lament of Uttara 4-3
Gandhari's lament at the sight of Kama Gandhari points out other heroes to Krishna Gandhari's grief at sight of the fallen Jayadratha
and her own widowed daughter Gandhari points out Calya to Krishna... Gandhari's lament at sight of Bhishma Ditto's lament at sight of Drona Gandhari points out Somadatta and Bhuri^ravas
to Krishna ... Ditto points out Cakuni to Krishna, and reproaches
that prince as the cause of the slaughter Gandhari points out other heroes to Krishna Gandhari curses Krishna for not having prevented
the slaughter of the Kurus and the Pandavas ... Krishna accepts Gandhari's curse Dhritarashtra enquires of Yudhishthira about the end
attained by the warriors slaughtered in the battle Yudhishthira's reply Yudhishthira orders his men to perform the funeral
rites of the fallen warriors The Pandavas and the Kuru ladies all proceed to the
river Ganga for performing the water-rites of their
fallen kinsmsn ..# ••» •••
45
46
ib
47 48 49
50
52 ib
55
56
ib ib
58
59
IV CONTENTS,
PAGE.
Kunti, in a paroxysm of grief, discloses the truth
about Kama's birth ... ... ... 5&
Yudhishbhira's grief on hearing that Kama was his
uterine elder brother ... ... ... 60
Yudhishthira causes Kama's wives to be brought
before him and performs with them the water-rite in honor of Kama ... ... ... 61
FINIS.
THE MAHABHARATA
STREE PARVA.
Section I. (Jalajjraddv ilea Parva).
Bowing down unto Ndrlyana, and Nara the foremost of viah beings, and unto the goddess Sarasivati, oniLst the ivord J A YA be uttered.
Janainejaya said, — "After Duryodhana had fallen and after all the warriors also had fallen, what, O sage, did king Dhrita- rashtra do on receipt of the intelligence ?* What also did the hi'di souled Kuru king Yudhishthira the son of Dharma do ? What did the three survivors (of the Kuru army, viz.,) Kripa and the others do ?' I have heard everything about the feats of A(j\vatthaman. Tell me what happened after that mutual donuuciation of curses. Tell me all that Sanjaya said unto the blind old king !"»
Vai(;ampayana said, — 'After he had lost liis century of sons, king Dhritarashtra, alllicted with grief on that account, cheerless, and looking like a tree shorn of its br?-nches, became overwhelmed with anxiety and lost his power of speech.* Possessed of great wisdom, Sanjaya, approaching the monarch, addressed him, saying, — 'Why dost thou grieve, O monarch ? Grief does not serve anypurposc!* Eight and ten Akshauhinis of combatants, O king, have been slain ! The Earth hath become desolate, and is almost empty now !* Kings of diverse realms, hailing from diverse quarters, united with thy son (for aiding him in battle) and have all laid down their lives '7 Let now the obsequial rites of thy sires and sons and grand- sons and kins^men and fiieiids and preceptcis be icifdnud in due urdcr !' "'
'2 MAHABHARATA. [Jalaprcicldnika
Vai(;ampayana continued, — "Destitute of sons and counsel' lors and all his friends, king Dhritarashtra of great energ}' sud- denly fell down on the Earth like a tree uprooted by the wind.**
'Dhritarashtra said, — 'Destitute as I am of sons and coun- sellers and all my friends, I shall, without doubt, have to wander in sorro\y over the Earth !" What need have I no^r of life itself, reft as I am of kinsmen and friends and resem- bling as I do a bird shorn of its wings and afflicted with decrepitude ?" Shorn of kingdom, deprived of kinsmen, and destitute of eyes, I cannot, O thou of great wisdom, shine any longer on Earth like a luminary shorn of its splen- dours t'" I did not follow the counsels of friends, of Jama= dagni's son, of the celestial Rishi Narada, and of the island- born Krishna, while they offered me counsel !'* In the midsfe of the assembly, Krishna told me what was for my good, say- ing,— A truce to hostilities, O king ! Let thy son take the whole kingdom ! (Give but five villages to the Pandavas) ! — Fool that I was, for not following that advice, I am now obliged to repent so poignantly !'* I did not listen to the righteous counsels of Bhishma ! Alas, having heard of the slaughter of Duryodhana whose roars were as deep as those of a bull,'* having heard also of the death of Dusgasana and the extinction of Kama and the setting of the Drona-sun, my heart does not break into pieces !'* I do not, 0 Sanjaya, remember any evil act committed by me in former days, whose consequences, fool that I am, I am sutfering today !" With- out doubt, I committed great sins in my former lives, for which the supreme Ordainer has set me to endure such a measure of grief!'* This destruction of all my kinsmen, this extermination of all my well-wishers and friends, at this old age, has come upon me through the force of Destiny. What other man is there on Earth who is more afflicted than my wretched self ?'' Since it is so, let the Pandavas behold me this very day firmly resolved to betake myself to the long way that leads to the regions of Brahman !' "*°*
• The sense seeraa to be that Dhritarashti'a expresses a wish for be- takiDf; himself to the woocl^ for preparins himself for deatlv.— T.
Parva.] &TREE PATIVA. 3
Vai(jampayana continued, — 'While king Dhrilarashtra was indulging in such lamentations, Sanjaya addressed him in tha following words for dispelling his grief." — 'Cast off thy grief, O monarch ! Thou hast heard the conclusions of the Vedas and the contents of diverse scriptures and holy writ, from the lips of the old, 0 king! Thou hast heard those words which the sages said unto Srinjaya while the latter was afflicted with grief on account of the death of his son !" When thy son, O monarch, caught the pride that is born of youth, thou didsfe not accept the counsels offered unto thee by thy well-wishers. Desirous of fruit, thou didst not, through covetousness, do what was really for thy benefit I'^' Thy own intelligence, like a sharp sword, has wounded thee. Thou didst generally pay courft to those that were of wicked behaviour !** Thy son had Dusga- sana for his counseller, and the wickcd-souled son of Radha, and the equally wicked Cakuni, and Chritrasena of foolish understanding, and Calya. Thy son (by his own behaviour) made the whole world his enemy.** Thy son, O Bharata, did not obey the words of Bhishma the reverened chief of the Kurus, of Gandhari and Vidura, of Drona, O king, of Kripa the son of Caradwat, of the mighty-armed Krishna, of the in- telligent Narada, of many other Rishis, and of Vyasa himself of immeasurable energy !"*'" Though possessed of prowess, thy son was of little intelligence, proud, always desirous of battle, wicked, ungovernable, and discontented.*' Thou arb possessed of learning and intelligence and art always truthful i They that are so righteous and possessed of such intelligence as thou, ar3 never stupified by grief !" Virtue was regarded by none. Battle was the one word on their lips. For this the Kshatriya order has been exterminated and the fame of thy foes enhanced '.*' Thou hadst occupied the position of an umpire, but thou didst not utter one word of salutary advice. Unfitted as thou wert for the task, thou didst not hold the scales evenly.*' Every person should, at the outset, adopb such a beneficial lino of action that he may nut have, in the end, to repent for something already dune by him.** Through affection for thy son, O monarch, thou didst what was agreeable to Duryodhana, Thou art obliged tu repent for th;U now : 16
4 MAHABHARATA. [J alapraddnilca
behoveth thee, however, not to give way to grief !^* The man whoso eyes are directed towards only the honey without being once directed to the fall, meets with destruction through his covetousness for honey. Such a man is obliged to repent even like thee !** The man who indulges in grief never wins wealth. By grieving one loses the fruits one desires. Grief is again an obstacle to the acquision of objects dear to us. The man who gives way to grief loses even his salvation." The man who shrouds a burning coal within the folds of his attire and is burnt by the fire that is kindled by it, would be pro- nounced a fool if he grieves for his injuries.^* Thyself, with thy son, hadsfc, with your words, fanned the Partha-fire, and with your covetousness acting as clarified butter caused that fire to blaze forth, into consuming flames." When that fire thus blazed forth thy sons fell into it like insects. It behov- eth thee not, however, to grieve for them now that they have all been burnt in the fire of the enemy's arrows.'^ The tear- stained face, 0 king, which thou bearest now is not approved by the scriptures or praised by the wise." These tears, like sparks of fire, burn the dead for whom they are shed. Kill thy grief with thy intelligence, and bear thyself up with the strength of thy own self!'*" Thus was the king comforted by the high-souled Sanjaya. Vidura then, 0 scorcher of foes, once again addressed the king, displaying great intelligence."*'
Section II.
Vaigampayana said, — "Listen, 0 Janamejaya, to the nectar- like words that Vidura said unto the son of Vichitravirya and by which he gladdened that bull among men !'
'Vidura said, — 'Rise, O king ! Why art thou stretched on the Earth ? Bear thyself up with thy own self ! O king, even this is the final end of all living creatures!* Everything massed together ends in destruction ; everything that gets high is sure to fall down. Union is certain to end in separation ; life is sure to end in death.* The Destroyer, 0 Bharata, drags both the horo and the coward. Why then, O bull amongst Kshatriyas, should not Kshutriyas engage in buttle ?* He
Farva.] stuee parva. 5
that does not fight ia seen to die. He, again, that fights, is seen to escape with life. When, however, one's time comes, O king, one cannot escape.* As regards living creatures, they are non-existent at first. They exist in the period that intervenes. In the end they once more become nonexistent. What matter of grief then is there in this ?* The man that indulges in grief succeeds not in meeting with the dead. By indulging in grief, one docs not himself die. When the course of the world is such, why dost thou indulge in sorrow ?^ Death drags all creatures, even the gods. There is none dear or hateful to death, O best of the Kurus !' As the wind tears off the tops of all blades of grass, even so, O bull of Bharata's race. Death overmasters all creatures.' All creatures are like members of a caravan bound for the same destination. (When death will encounter all) it matters very little whom he meets with first.'** It be- hoveth thee not, 0 king, to grieve for those that have been slain in battle. If the scriptures are any authority, all of them must have obtained the highest end.'* All of them were versed in the Vedas ; all of them had observed vows. Facinor the foe, all of them have met with death. What matter of sorrow is there in this ?" Invisible they had been (before birth). Hiving come from that unknown region, they have once more become invisible. They are not thine, nor art thou theirs. What grief then is there in such disappearance ?'' If slain, one wins heaven. By slaying, fame is won. Both these, with respect to us, are productive of great merit. Battle, therefore, is not bootless.'* No doubt, Indra will contrive for them regions capable of granting every wish. These, O bull among men, become the guests of Indra." Men cannot, by sacrifices with profuse gifts, by ascetic pen- ances and by learning, go so speedily to heaven as heroes slain in battle.'* On the bodies of hostile heroes constitu- ting the sacrificial fire, they poured their arrowy libations. Possessed of great energy, they had in return to endure the arrowy libations (poured upon them by their enemies)." I tell thee, 0 king, that for a Kshatriya in this world there is not a better road to heaven than battle !'» They were all high-soulcd Kshatriyas ; possessed of br.u'cry, they were
6 MAHABHARATA. [ JalapradctnilM
ornamentis of assemblies. They have attained to a high state of blessedness. They are not persons for whom we should grieve!" Comforting thyself by thy own self, cease to grieve O bull among men ! It behoveth thee not to suffer thyself to be overwhelmed with sorrow and to abandon all action !** There are thousands of mothers and fathers and sons and wives in this world. Whose are they, and whose are we ?*' From day to day thousands of causes spring up for sorrow and thou- sands of causes for fear. These, however, affect the ignorant but are nothing to him that is wise." There is none dear or hateful to Time, 0 best of the Kurus ! Time is indifferent to none. All are equally dragged by time.*' Time causeth all creatures to grow, and it is Time that destroyeth every- thing. When all else is asleep, Time is awake. Time is irresistible." Youth, beauty, life, possessions, health, and the companionship of friends, all are unstable. He that is wise will never covet any of these." It behoveth tl ee not to grieve for what is universal. A person may, by indulging in grief, himself perish, but grief itself, by being indulged in, never becomes light.'® If thou feelest thy grief to be heavy, it should be counteracted by not indulging in it. Even this is the medicine for grief, viz., that one should not indulge in it,*' By dwelling on it, one cannot lessen it. On the other hand, it grows with indulgence. Upon the advent of evil or upon the bereavement of something that is dear, only they that are of little intelligence suffer their minds to be afHicted with grief.'* This is neither Profit, nor Religion, nor Happiness, on which thy heart is dwelling." The indulgence of grief is the certain means of one's losing one's objects. Through it, one falls away from the three great ends of life (viz., religion, profit, and pleasure). They that are destitute of contentment, are stupified on the accession of vicissitudes dependent up on the possession of wealth. They, however, that are wise, are, on the other hand, unaffected by such vicissitudes. One should kill mental grief by wisdom, just as physical grief should be killed by medicine. Wisdom hath this power. They, however, that are foolish, can never abtain transquillity of soul.*"'" The acts of u furmcr life closely follow a man, insomuch that they
rrnra. ] sthee pirva. 7
lie by him when he lies down, stay by him when he stays, and run with him when he runs.'" In those conditions of life in which one acts well or ill, one enjoys or suflfers the fruit there- of in similar conditons." In those forms (of physical organi- sation) in which one performs particular acts, one enjoys or suffers the fruits thereof in similar forms." One's own self is one's own friend, as, indeed, one's own self is one's own enemy. One's own self is the witness of one's acts, good and evil." From good acts springs a state of happiness, from sinful deeds springs woe. One always obtains the fruit of one's acts. One never enjoys or suffers weal or woe that is not the fruit of one's own acts.'* Intelligent persons like thee, 0 king, never sink in sinful enormities that are dis- approved by knowledge and that strike at the very root (of virtue and happiness).' ""
Section III.
"Dhritarashtra said, — '0 thou of great wisdom, my grief has been dispelled by thy excellent words ! I desire, however, to again hear thee speak. ^ How, indeed, do those that are wise free themselves from mental grief born of the advent of evils and the bereavement of objects that are dear ?'"
''Vidura said, — 'He that is wise obtains tranquillity by subduing both grief and joy through means by which one may escape from grief and joy.' All those things about which we are anxious, O bull among men, is ephemeral. The world is like a plantain tree, without enduring strength.* Since the wise and the foolish, the rich and the poor, all, divested of their an- xieties, sleep on the crematorium, with bodies reft of flesh and full of bare bones and shrivelled sinews,* whom amongst them will the survivors look upon as possessed of distinguishing marks by which the attributes of birth and beauty may be ascertained ? (When all are equal in death) why sould human beings, whose understandings are always decieved (by the things of this world) covet one another's rank and position ?• The learned say that the bodies of men are like houses. In time these are destroyed, There is one being., however; thciti
S' maHabharata. [ Jalapraddnika
is eternal/' As a person, casting off one attire, whether old or new, wears another, even such is the case with the bodies of all embodied beings.* 0 son of Vichitravirya, creatures obtain weal or woe as the fruit of their own acts.* Through their acts they obtain heaven, O Bharata, or bliss, or woe. Whether able or unable, they have to bear their burdens which are the result of their own acts.'® As amongst earthen pots some break while still on the potter's wheel, some while par- tially shaped; some as soon as brought into shape, some after removal from the wheel some while in course of being remov- ed, some after removal, some while wet, some while dry, some while being burnt, some while being removed from the kiln, some after removal therefrom, and some while being used, even such is the case with the bodies of ombodicd creatures.""'^ Sjme are destroyed while yet in the womb, some after coming out of the womb, some on the day after, some on the expiration of a fortnight or of a month, some on the expiration of a year or of two years, some in youth, some in middle age, and some when old.'^"'* Creatures are born or destroyed according to their acts in previous lives. When such is the course of the world, why do you then indulge in grief?" As men, while swimming in sport on the water, sometimes dive and sometimes emerge, 0 king, even so creatures sink and emerge in life's stream. They that are of little wisdom suffer or meet with destruction as the result of their own acts.'^"'* They, however, that are wise, observant of virtue, and desirous of doing good unto all living creatures, they, acquainted with the real nature of the appearance of creatures in this world, attain at last to the highest end.'"'^
Section IV.
'Dhritarashtra said,— '0 foremost of speakers, how may the wilderness of this world be known ? I desire to hear this ! Asked by me, tell me this 1'^
"Vidura said,— 'I will describe to thee all the acts of crea- tures fruni their first conception. At the outset it lives in the admixture of blogd and the vital fluid, Then it grows little
Parva.] strkf, parva, 9
by little. Then on the expiry of the fifth month it assumes shape.* It next becomes a fcetus with all its limbs completed, and lives in a very impure place, covered with flesh and blood.* Then, through the action of the wind, its lower limbs are turned upwards and the head comes downwards. Arriving in this posture at the mouth of the uterus, it suffers manifold woes.* In consequence of the contractions of the uterus, the creature then comes out of it, endued with the results of all his previous acts. He then encounters in this world other evils that rush towards him. Calamities proceed towards him like dogs at the scent of meat.* Next diverse diseases approach him while he is enchained by his previous acts.* Bound by the chains of the senses and women and wealth and other sweet things of life, diverse evil practices also approach him then, 0 king !^ Seized by these, he never obtains happi- ness. At that season he succeeds not in obtaining the fruit of his acts, right or wrong. They, however, that set their hearts on reflection, succeed in protecting their souls.' The person governed by his senses does not know that death has come at his door. At last, dragged by the messengers of the Destroyer, he meets with destruction at the appointed time.' Agitated by his senses, whatever of good and evil he has done has been done at the outset. Having enjoyed or suftered the fruits of these, he once more becomen indirterent to his acts of self-slaugter..'" Alas, the world is deceived, and covetousness brings it under its dominion ! Deprived of understanding by covetousness, wrath, and fear, one knows not one's own self!'* Filled with joy at one's own respectability of birth, one is seen to traduse those that are not high-born! Swelled also with pride of wealth, one is seen to contemt the poor !'* One regards others to be ignorant fools, but seldom takes a survey of one's own self. One attributes faults to others but never desires to punish one's own self." Since the wise and the ignorant, the rich and the poor, the high-born and the low-born, the honored and the dishonored,'* all go to the place of the dead and sleep there freed from every anxiety, with bodies divested of flesh and full only of bones united by dried up tendons,'* whom amongst them would the survivors look upou us distinguished 2
W MAHABHARATA, [Jalapracldnifca
above the others and by what signs would they ascertain the attributes of birth and beauty ?'" When all, stretched after the same fashion, sleep on the bare ground, why then should men, taking leave of their senses, desire to deceive one an- other ?" Ho that, looking at this saying (in the scriptures) with his own eyea or hearing it from others, practiseth virtue in this unstable world of life and adhereth to it from early age, attaineth to the highest end.'* Learning all this, he that adhereth to Truth, 0 king, sueceedeth in passing over all paths.' "*'»
Section V.
"Dhritarashtra said, — 'Tell me in detail everything about- the ways of that intelligence by which this v/ilderness of duties may be safely covered !*
"Vidura said, — 'Having bowed down to the Self-create, I will obey thy behest by telling thee how ihe great sages speak of the v/^ilderness of life.® A certain Brahmana, living in the great world, found himself on one occasion in a, large inac= cessible forest teeming with beasts of prey.^ It abounded on every side with lions and tigers and other animals looking like elephants, all of which were engaged in roaring aloud. Such was the aspect of that forest that Yama himself would take fright at it.* Beholding the forest, the heart of the Brahmana became exceedingly agitated. His hair stood on end, and other signs of fear manifested themselves, 0 scorcher of foes !* Entering it, he began to run hither and thither, casting his eyes on every point of the compass for finding out somebody whose shelter he might seek.' Wishing to avoid those terrible creatures, he ran in fright. He could not succeed, however, in distancing them or freeing himself from their presence.' He then saw that that terrible forest was surrounded with a net, and that a frightful woman stood there, stretching her arms.* That large forest was also encompassed by many five-headed snakes of dreadful forms, tall as cUfF, and touching the
♦ A figurative expresdion, msaning, obtains all kiuis of blessed^
Purva.] STREE PARVA. 11
very heavens.* Within it was a pit whose mouth was covered with many hard and unyielding creepers and herbs.'" The Brahmana, in course of his wanderings, fell into that in- visible pit. He became entangled in those clusters of creepers that were interwoven v/ith one another," like the large fruit of a jack tree hanging by its stalk. He continued to hang there, feet upwards and head downwards." While in that posture, diverse other calamities overtook him. He beheld a large and mighty snake within the pit. He also saw a gigantic elephant near its mouth. '^ That elephant, dark in com- plexion, had six faces and twelve feet. And the animal gradually approached that pit covered with creepers and trees.'* About the twigs of the tree (that stood at th€ mouth of the pit) roved many bees of frightful forms, employed from before in drinking the honey gathered in their comb about which they swarmed in large numbers.'* Repeatedly they desired, 0 bull of Bharata's race, to taste that honey which though sweet to all creatures could however, attract children only.'* The honey (collected in the comb) fell in many jets below. The person who was hanging in the pit continually drank those jets."' Employed, in such a distressful situation, in drinking that honey, his thirst, however, could not be ap- peased. Unsatiated with repeated draughts, the person desired for more.'8 Even then, 0 king, he did not become indifferent to life. Even there, the man continued to hope for existence. A number of black and white rats were eating away the roots of that tree." There was fear from the beasta of pr«y, from that fierce woman on the outskirts of that forest, from that- snake at the bottom of the well, from that elephant near its top," from the fall of the tree through the action of the rats, and lastly from those bees flying about for tasting the honey." In that plight he continued to dwell, deprived of his senses, in that wilderness, never losing at any time the hope of prolonging his life.' ""
[Jalapraddnika Section VI.
"Dhritarashira said, — 'Alas, great was the distress of that person and very painful his mode of life ! Tell me, O first of speakers, whence was his attachment to life and whence
his happiness ?' Where is that region, so unfavourable to the practice of virtue, in which that person resides ? Oh, tell me how will that man be freed from all those great terrors?' Tell me all this ! We shall then exert properly for him. My compassion has been greatly moved by the difficulties that lie in the way of his rescue !'*
"Vidura said, — 'They that are conversant, O monarch, with the religion o? Moksha cite this as a simile. Understand- ing this properly, a person may attain to bliss in the regions hereafter.* That which is described as the wilderness is the threat world. The inaccessible forest within it is the limited sphere of one's own life.* Those that have been mentioned as beasts of prey are the diseases (to which we are subject). That woman of gigantic proportions residing in the forest,* is identi- fied by the wise with Decrepitude which destroys complexion and beauty. That which has been spoken of as the pit is the body or physical frame of embodied creatures.' The huge snake dwelling in the bottom of that pit is Time, the destroyer of all embodied creatures. It is, indeed, the universal destroyer.' The cluster of creepers growing in that pit and attached to whose spreading stems the man hangeth down is the desire for life which is cherished by every creature.' The six-faced ele- phant, O king, which proceeds towards the tree standing at the mouth of the pit is spoken of as the year. Its six faces are the seasons and its twelve feet are the twelve months."* The rats and the snakes that are cutting off the tree are said to be days and nights that are continually lessening the periods of life of all creatures. Those that have been described as bees are our desires." The numerous jets that are dropping honey are the pleasures derived from the gratification of our desires and to which men are seen to be strongly addicted.'* The wise know life's course to be even such. Through that knowledge they succeed in tearing off its bonds.' "^*
FuiLu]
Section VII,
"DhrifcarashLra said, — 'Excellent is this parable that thou hast recited ! Indeed, thou art acquainted with Truth ! Hav- ing listened to thy nectar- like speech, I desire to hear thee more !'*
"Vidura said, — 'Listen to me, O king, I shall once more discourse in detail on those means an acquaintance with which enables the wise to free themselves from the ties of the world !" As a person, 0 king, who has to travel a long way, is some- times obliged to halt when fatigued with toil,* even so, O Bharata, they that are of little intelligence, travelling along the extended way of life, have to make frequent halts in the shape of repeated births in the womb. They, however, that are wise, are freed from that obligation.* Men conver- sant with the scriptures, for this, describe life's course as a long way. The wise also call life's round with all its difficul- ties as a forest.* Creatures, O bull of Bharata's race, whether mobile or immobile, have to repeatedly return to the world. The wise alone escape.' The diseases, mental and physical, to which mortals are subject, whether visible or invisible, are spoken of as beasts of prey by the wise.' Men are always afflicted and impeded by them, O Bharata ! Then again, those fierce beasts of prey, represented by their own acts in life, never cause any anxiety to them that are of little intelligence.* If any person, O monarch, somehow escapes from diseases. De- crepitude, that destroyer of beauty, overwhelms him after- wards.' Plunged in a slough by the objects of the different senses, viz., sound and form and taste and touch and scent, man remains there without anything to rescue him thence.'* Meanwhile, the years, the seasons, the months, the fortnights, the days, and the nights, coming one after another, gradu- ally despoil him of beauty and lessen the period allotted to him." These all are messengers of death. They, however, that are of little understanding, know them not to be such. The wise say that all creatures are governed by the Ordainer through their acts." The body of a creature is called the car, The living priuciple is the driver of (that car). The
I
14 MAHABHARATA. [J alapTCiddnika
senses are saia to be the steeds. Our acts and the under- standing arc the traces."' He who fuUoweth after those run- ning steeds, has to come repeatedly to this world in a round of re-births.'* He, however, who, being self-restrained, res- trains them by his understanding, hath not to come back.|* They, however, that are not stupified while wandering in this wheel of life that is revolving like a real wheel, do not in reality wander in a round of re-births.'' He that is wise should certainly take care to prevent the obligation of re-birth. One should not be indifferent to this, for indifference may subject us to it repeatedly.'^ The man, 0 king, who has restrained his senses and subdued wrath and covetousness, who is con- tented, and truthful in speech, succeeds in obtaining peace." This body is called the car of Yama. They that are of little intelligence are stupified by it. Such a person, O king, would obtain that which thou hast obtained." The loss of kingdom, of friends, and of children, 0 Bharata, and such as these, overtake him who is still under the influence of desire.*° He that is wise should apply the medicine of intelligence to all great griefs. Indeed, obtaining the medicine of wisdom, which is truly very efficacious and is almost unattainable, the man of restrained soul would kill that serious disease called sorrow.*' Neither prowess, nor wealth, nor friends, nor well- wishers, can cure a man of his grief so effectually as the self- restrained soul. Therefore, observant of the great duty of abstention from all injuries, or friendship for all creatures, be of pious behaviour, 0 Bharata!" Self-restraint, renunciation, and heedfulness are the three steeds of Brahman. He who rides on the car of his soul, unto which are yoked these steeds with the aid of traces furnished by good conduct, and drives it, casting off all fear of death, proceedeth, 0 king, to the regions of Brahma.*^ That person, O monarch, who gives unto all creatures an assurance of his harmlessness, goes to the highest of regions, viz., the blessed one of Vishnu.** The fruit that one obtains by giving an assurance unto all crea- tures of his harmlessness cannot be obtained by a thousand sacrifices or by daily fasts.*' Amongst all things there is certainly nothing dearer than self, Death is certainly disliked
Parva.] stree parva, 15
by all creatures, O Bharata ! Therefore, compapsion should certaiuly be shown unto all.*' Endued with diverse kinds of errors, entangled by the net of their own intelligence, they that are wicked and are of good vision, wander repeat- etily on the Earth. They, however, that are wise and endued with subtile sight, attain to a union with Brahma.'""
Section VIII.
Vai^ampayana said, — "Even after hearing the words of Vidura, the chief of the Kurus, afflicted with grief on accounfe of the death of his sons, fell down senseless on the Earth.* Beholding him fall down in that state, his friends as also the island-born Vyasa, and Vidura, and Sanjaya, and other well-, wishers, and the attendants who used to wait at the gates, and who enjoyed his confidence,* sprinkled cool water over his body, jnd fanned him with palm leaves, and gently rubbed him with their hands. For a long while they comforted the king while in that condition.* The monarch, recovering his senses after a long time, wept for a long while, overwhelmed with grief on account of the death of his sons.* He said, — 'Fie on the state of humanity ! Fie on the human body ! The woes that are suffered in this life frequently arise from the very state of humanity !* Alas, 0 lord, great is the grief, like poison or fire, that one suffers at the loss of sons, of wealth, of kinsmen, and relatives !* That grief causes the limbs to burn, and our wisdom to bo destroyed. Overwhelmed with that grief, a person regards death to be preferable.'' This cala- mity that has overtaken me through ill-luck is even like that. It will not, I see, end except with life itself! O best of regenerate ones, I shall, therefore, put an end to my life this very day !'* — Having said these words unto his high-souled sire, that foremost of all persons conversant with Brahma, Dhritariishtra, overwhelmed with grief, became stupifieA The king, O monarch, reflecting on his woes, became speech- less.' Hearing these word^ of hi:*, the puissant Vyasa thus spoke unto his son afflicted with grief on account of the death of his children.'"
16 WAHABHARATA. [Julapvadfiinka
"Vyasa said, — '0 mighty armed Dhritarashtra, listen to whit I say ! Thou art p )S3essed of learning, thou hast great intelligence, and thou, O puissant one, art skilled in under- standing duties !" Nothing of that which should be known is unknown to thee, O sc )rcher of foes ! Without doubt, thou kuowest the instability of all things doomed to death !'* When the world of life is unstable, when this world itself is not eternal, when life is sure to end in death, why then, 0 Bharata, dost thou jr,rieve ?" Before thy very eyes, O king, the concatenation of facts brought about by Time, making thy son the cause, produced this hostility !'* This destruction of the Kurus, O king, was inevitable. Why then dost thou grieve for th)33 heroe? that have attained to the highest end?'* O thiu of mighty-arm^, th? high-souled Vidura knew everything. With all his might he hxd endeavoured, O king, to bring about peace !" It is my opinion that the course marked out by Destiny cann )t be controlled by any one, even if one struggles for eternity I''' The course that was settled by the gods was heard directly by me. I will recite it to thee, so that tranquility of mind may be thine !'* Once before, with- out any fatigue, I repaired very (juickly to the court of Indra. There I beheld all the denizens of heaven assembled together." There were, O sinkss one, all the celestial Rishis also, headed by Narada. There, O monarch, I saw also the Earth (in her embodied form)." The latter had repaired to the gods for the accomplishment of a p'^rticular mission. Approaching the gods, she said,*' — That which ye all should do for me hath, ye blessed ones, bien already promised by you while you were in Brahman's ab^de! Let that be accomplished soon !** — Hearing these words of hers, Vishnu, the adored of all the worlds, smilingly addressed her in the midst of the celestial conclave, saying," — The eldest of the hundred sons of Dhritarashtra, he, viz., who is known by the name of Duryodhana, will accomplish thy business! Through that king, thy purpose will be achieved !** For his sake, many kings will assemble together on the field of Kuru. Capable of smiting, they will cause one another to be slain through the instrumentality of hard weapons." It is evident,
:
Parvd.] STUEE pahva. 17
0 god le=5!^, th:\t thy burthen will tiien be lightened in battle! Gl) quickly to thy own place and continue to bear the weighti of creatures, 0 beauteous one !•' — From this thou wilt un- derstand, O king, that thy son Duryodhana, born in Gandha- ri's womb, was a portion of Kali, sprung for the object of causing a universal slaughter !" He was vindictive, restless, wrathful, and difficult of being gratified. Through the in- fluence of Destiny his brothers also became like him.'* Cakuiii beca\ne his maternal uncle and Kama his great friend, Miny other kings were born on Earth for aiding in the work of destruction.** As the king is, so do his subjects become. If the king becomes righteous, evcji unrighteousness (in his diuiinions) assumes the shape of righteousness." Servants, without doubt, are affected by the merits and defects of their masters. Those sons uf thine, 0 king, having obtained a bad king, have all been destroyed." Conversant with truth, Narada knew all this. Thy sons, through their own faults, have been destroyed, 0 king ! Do not grieve for them, O nunarch ! There is no cause for grief!" The Pandavas hava a )D, O Bharata, the least fault in what has happened ! Thy sons were all uf wicked souls. It is they that caused this des- truction on E^rth.^* Blessed be thou, Narada had truly informed Yudhisiithira of all this in his court on the occasion of the iJx) (66- tty a sacrifice, saying,'* — The Pandavas and the Kauravas, encountering each other, will meet with destruction. Do that, 0 son of Kunti, which thou shouldst !" — Hearing these words of Narada, the Pandavas became filled with grief. I have thiis told thee that which is an eternal secret of the gods !" This will destroy thy grief and restore to thee a love of thy life-breath.s, and cause thee to cherish affection for the Pandavas, for all that has happened has been due to whaC had been ordained by the gods." O thou of mighty-arras,
1 hrxd learnt all this sometime before. I also spoke of it to king Yudhishthira the just on the occasion of his foremost of sacrifices, viz., the liajasuya .''* When I secretly informed him of all this, Dharma's son endeavoured his best for pre- serving peace with the Kauravas. That, however, which is ordained by the gods proved too powerful (to be frustrated by
2
18 MAHABHARATA. [Jalaprcidanika
him)." The fiat, O king, of the Destroyer, is incapable of being baftled any how by mobile and immobile creatures.*" Thou art devoted to virtue and possessed of superior intelli- gence, O Bharata 1 Thou knowest also that which is the way and that whieh is not the way of all creatures !** If king Yiidhishthira learns that thou art burning with grief and losing thy senses frequently, he will cast off his very life- breaths !** He is always compassionate and possessed of wis- dom. His kindness extends even to all the inferior creatures. How is it possible, O king, that he will not show compassion to thee, O monarch ?*' At my command, and knowing thafe that which is ordained is inevitable, as also from kindness to the Pandavas, continue to bear thy life, 0 Bharata !''* If thou livest thus, thy fame will spread in the world. Thou shal& then be able to acquire a knowledge of all duties and find many years for obtaining ascetic merit.** This grief for the death of thy sons that has arisen in thy heart, like a blazing fire, should always be extinguished, 0 king, by the water of wisdom 1' "**
Vai^ampayana continued, — 'Hearing these words of Vyasa of immeasurable energy and reflecting upon them for a little while, Dhribarashtra said,*^ — '0 best of regenerate ones, I am exceedingly afflicted by a heavy load of grief! My senses are repeatedly forsaking me and I am unable to bear up my own self.** Hearing, however, these words of thine about what had been ordained by the gods, I shall not think of casting off my life-breaths and shall live and act without indulging in grief!'** Hearing these words of Dhritarashtra, O monarch, Satyavati's son Vyasa, disappeared then and there."*"
Section IX.
Janamejaya said, — "After the holy Vyasa had departed, what, O regenerate sage, did king Dhritarashtra do ? It behoveth thee to tell me this !' What also did the Kuru king, the high-souled son of Dharma, do ! And how were those three, viz., Kripa and others, do ?* 1 have heard of the feats of A9VYatith^iuau mi ttie mutual d^uouncement of
Tarva.] STREE PARVA, 1!)
curses. Tell me what happened next and what Sanjaya next said (unto the old king."'
Vai(;ampa,yana said, — "After Duryodhana had been slain and all the troops slaughtered, Sanjaya, deprived of his spiri- tual sight, came back to Dhritarashtra.*
"Sanjaya said, — 'The kings of diverse peoples, that came from diverse realms, have all, O king, gone to the regions of the dead, along with thy sons !* Thy son, O king, who had constantly been implored (for jjeace) but who always wished to terminate his hostility (with the Pandavas by slaughtering them) has caused the Earth to be exterminated.' Do thou, O king, cause the obsequial rites of thy sons and grandsons and sires to be performed according to due order !' "'
Vai^ampayana continued, — "Hearing these terrible words of Sanjaya, the king fell down on the Earth and lay motion- less like one deprived of life.* Approaching the monarch who was lying prostrate on the Earth, Vidura, conversant with every duty, said these words :^ — 'Rise, O king, why dost thou lie down thus ? Do not grieve, O bull of Bharata's race ! Even this, O lord of Earth, is the final end of all creatures!'" At first creatures are non-existent. In the interin, O Bhfirata, they become existent. At the end, they once more become non-existent. What cause of sorrow is there in all this .^" By indulging in grief, one cannot get back the dead. By indulging in grief, one cannot die himself. When such is the course of the world, why dost thou indulge in grief ?'* One may die without having engaged in battle. One also escapes with life after having engaged in battle. When one's Time comes, 0 king, one cannot escape !" Time drags tyll kinds of creatures. There is none dear or hateful to Time, 0 best of the Kurus !'* As the wind tears off the ends of ^11 blades of grass, even so all creatures, O bull of Bharata's race, are brought by Time under its influence.'* All creatures are like members of the same caravan bound for the same destination. What cause of sorrow is there if Time meets with one a little earlier than with another ?" Those again, 0 king, that have fallen in battle and for whom thou grievcst, are not really objects of thy grief, since all those illustrious, onc!: have gon% to
20 MAHABHASATiU Jolapraddnik^
heaven !'' By sacrifices with profuse presents, by ascetic austerities, and by knowledge, people cannot so easily repair to heaven as heroes by courage in battle.'* All those heroes were conversant with the Vedas ; all of them were observant of vows ; all of them have perished, facing the foe in battle. What cause of sorrow then is there ?" They poured their arrowy libations upon the bodies of their brave foes as upon a fire. Foremost of men, they bore in return the arrowy liba- tions poured upon themselves." i tell thee, 0 khig, that there is no better way to heaven for a Kshatriya than through battle !" All of them were high-souled Kshatriyas, all of ihem ■were heroes and ornaments of assemblies. They have tittained to a high state of blessedness. One should not grieve fur them.** Do thou comfort thy own self. Do not grieve, 0 bull among men ! It behoveth thee not to suffer thyself to be overwhelmed with sorrow and abandon all action !' "*'
Section X.
Vai^ampayana said, — "Hearing these words of Vidura, that bull of Bharata's race (viz., Dhritarashtra,) ordered his car to be yoked. The king once more said, — 'Bring Gandhari hither without delay, and all the Bharata ladies ! Bring hither Kunti also, as well as all the other ladies with her !'* Having said these words unto Vidura conversant with every duty, Dhritarashtra of righteous soul, deprived of his senses by sorrow, ascended on his car.* Then Gandhari, afflicted with grief on account of the death of his sons, accompanied by Kunti and the other ladies of the royal household, came, at the com- mand of her lord, to that spot where the latter was waiting for her.* Afflicted with great grief, they came together to the king. As they met, they accosted each other and uttered loud wails of woe.* Then Vidura, who had become more afflicted than those ladies, began to comfort them. Placing those weeping fair ones on the cars that stood ready for them, he set out (with them) from the city.* At that time a loud wail of woe arose from every Kuru house. The whole city, including the very children, became exceedingly afflicted with grief.' Those ladies that had
Pttrya.] Si REE i'arva. 21
not before this been seen by the very gods were now, helpless as they were for the loss of their lords, seen by the common people.' With their beautiful tresses all dishevelled, and their ornaments cast off, those ladies, each attired in a single piece of raiment, proceeded most wofully.' Indeed, they issued from their houses resembling white mountains, like a dappled herd of deer from their mountain caves after the fall of their leader.*' Those fair ladies, in successive bevies, 0 king, came out, filled with sorrow, and ran hither and thither like a herd of fillies on a circus yard." Seizing each other's hands, they uttered loud wails after their sons and brothers and sires. They seemed to exhibit the scene that takes place on the occasion of the uni- versal destruction at the end of the Yuga.*^ Weeping and crying and running hither and thither, and deprived of their senses by grief, they knew not what to do." Those ladies who formerly felt the blush of modesty in the presence of even com- panions of their own sex, now felt no blush of shame, though scantily clad, in appearing before their mothers-in-law.'* For- merly they used to comfort each other while afflicted with even slight causes of woe. Stupified by grief, they now, O king, refrained from even casting their eyes upon each other.'* Surrounded by those thousands of wailing ladies, the king cheerlessly issued out of the city and proceeded with speed towards the field of battle.'* Artizans and traders and Vai9yas and all kinds of mechanics, issuing out of the city, followed in the wake of the king." As those ladies, afflicted by the wholesale destruction that had overtaken the Kurus, cried in sorrow, a loud wail arose from among them that seemed to pierce all the worlds.'* All creatures that heard that wail thought that the hour of universal destruction had come when all things would be consumed by the fire that arises at the end of the Yuga.'^ The citizens also (of Hastinapura), devoted to the house of Kuru, with hearts filled with anxiety at the des- truction that had overtaken their rulers, set up, O king, — a wail that was as loud as that uttered by those ladies."^"
[JalapradaniJcOi
Section XI.
Vaifjampayana said, — "Dhritarashfcra had not proceeded for more than two miles when he met with those three great car- warriors, viz., Caradwat's son Kripa, Drona's son (A^wattha- man). and Kritavarman.' As soon as the latter obtained a sight of the blind monarch possessed of great power, the three heroes sighed in grief and with voices choked in tears weep- ingly addressed him, saying,*— 'Thy royal son, 0 king, having achieved the most difficult feats, has, with all his followers, gone to the region of Indra :" We are the only three car-warriors of Duryodhana's army that have escaped with life. All the others, O bull of Bharata's race, have perished.'* Having said these words unto the king, Caradwat's son Kripa, addressing the grief- afiElioted Gandhari, said these words unto her,*— 'Thy sons have fallen while engaged in achieving feats worthy of heroes, i. e., while fearlessly fighting in battle and striking down large numbers of foes!® Without doubt, having obtained those bright worlds that are attainable only by the use of weapons, they are sporting there like celestials, having assumed res- plendent forms.' Amongst those heroes there was no one that turned back from battle. Every one of them has fallen at the end or edge of weapons. None of them joined his hands, begg- inf^ for quarter.' Death in battle at the end or edge of weap- ons has been said by the ancients to be the highest end that a Kshatriya can obtain. It behoveth thee not, therefore, to grieve for any of them !' Their foes, 0 queen, viz., the Pan- davas, too, have not been moro fortunate ! Listen, what we, headed by A^watthaman, have done unto them.*" Learning that thy son had been slain unrighteously by Bhima, wo slaughtered the Pandavas after entering their camp buried in sleep." All the Panchalas have been slain. Indeed, all the sons of Drupada, as also all the sons of Draupadi, have been slaughtered." Having caused this carnage of the sons of our foes, we are flying away since we three are incapable of standing in battle with them." Our foes, the Pandavas, are all heroes and mighty bowmen. They will soon come up with us, filled with rage, for taking vengeance on us/* Learn-
rHVVa.] STREK PARV 23
iiig the slaughter of thoir sons, those bulls among men, infuri- ate with rage, — those heroes,— 0 illustrious lady, will speedily pursue our track.'* Having caused a carnage (in their sleeping camp) we dare not stay. Grant us permission, O queen ! It) behoveth thee not to set thy heart on sorrow !" Grant us thy permission also, 0 king ! Summon all thy fortitude. Do thou also observe the duties of a Kshatriya in their highest form !'" Having said these words unto the king, and circum- ambulating him, Kripa and Kritavarman and Drona's son, O Bharata,'* without being able to withdraw their eyes from king Dhritarashtra possessed of great wisdom, urged their steeds towards the banks of the Ganges.'' Moving away from that spot, 0 king, those great car-warriors, with hearts plunged in anxiety, took one another's leave and separated from one another." Caradwat's son Kripa went to Hastinapura ; Hridika's son repaired to his own kingdom ; while the son of Drona set out for the asylum of Vyasa.*' Even thus those heroes, who had offended the highsouled sons ot Pandu, res- pectively proceeded to the places they selected, alHicted with fear and casting their eyes on one another." Having met the king thus, those brave chastisers of foes, before the sun ruse, went away, O monarch, to the places they chose.*' It was afLer this, O king, that the sons of Pandu, thuse great car- warriors, encountered the son of Drona, and putting forth their prowess, vanquished him, O monarch, (in the way already related)."**
Section XII.
Vaicampayana said, — "After all the warriors had been slaughtered, king Yudhishthira the just heard that his uncle Dhritarashtra had set out from the city called after the cle- pliant.' AtHicted with grief on account of the death of his sons, Yudhishthira, 0 king, accompanied by his brothers, set out for meeting his uncle filled with sorrow and overwhelmed with grief for the slaughter of his (hundred) sons.* The son of Kunti was followed by the high-souled and heroic Krishna of Daijarba's race, and by Yuyudhuna, as also by Yuyutsu.'
24 M\HAJUiAHATA. [Jtd((2)raddnika
The princess Draupadi also, burning Avith grief, and accom- p\iued by those Panchala ladies that were with her, sorrow- fully followed her lord.* Yudhishthira beheld near the banks of the Ganges, 0 king, the crowd of Bharata ladies afflicted with woe and crying like a flight of she-spreys.' The king was soon surriumded by those thousands of ladies who with arras raised aloft in grief, were indulging in loud lamentations and giving expression to all kinds of words, agreeable and disagreeable.* — 'Where, indeed, is that righteousness of the king, where his truth and compassion, since he has slain sires and brothers and preceptors and sons and friends ?'' How, 0 mighty-armed one, hath thy heart become tranquil after causing Drona, and thy grandsire Bhishraa, and Jayadratha, to be slaughtered?* What need hast thou of sovereignty, after having seen thy sires and brothers, 0 Bharata, and the irresistible Abhiinanyu and the sons of Draupadi, thus slaught- ered?'*— Passing over those ladies crying like a flight of she-ospreys, the mighty- armed king Yudhishthira the just saluted the feet of his eldest uncle.'" Having saluted their sire according to custom, thoso slayers of foes, viz., the Pandavas, announced themselves to him, each uttering his oUMi name.'* Dhritarashtra, exceedingly afflicted with grief on account the slaughter of his sons, then reluctantly embrac- ed the eldest son of Pandu, who was the cause of that slaught- er.'* Having embraced Yudhishthira the just and spoken a few Words of comfort to hiai, 0 Bharata, the wicked-souled Dhritarashtra sought fur Bliima, like a blazing fire ready to burn everythig that would approach it.'* Indeed, the fire of his wrath, fanned by the wind of his grief, seemed then to be ready to consume the Bluma-forest.'* Ascertaining the evil intentions cherished by him towards Bhima, Krishna, drag- ging away the real Bhitna, pr<.sented an iron statue of the second son of Pandu to the old king." Possessed of great intelligence, Krishna had, at the very outset, understood the intentions of Dhritarashtra, and had, therefore, kept such a contrivance ready for baffling them.'* Seizing with his two arms that iron Bhima, king Dhritarashtra, possessed of great strength, brgke it into pieces^ thinking it to be Bhimc^ him-
II
Parva.] stree pahva. 23
self in flosh and blood." Endued with mi;4hfc equal to that of ten thousand elephants, the king reduced that statue into fragments. His own breast, however, became considerably bruised and he began to vomit blood.'* Covered with blood, the king fell down on the ground like a Pdr'ijdfa tree topped with its flowery burden.'' His learned charioteer San- jaya the son of Gavalgana raised the monarch and soothing and comforting him, said, — 'Do not act so.''° The king then, having cast off his wrath and returned to his normal disposi- tion, became filled with grief and began to weep aloud, saying, —'Alas, Oh Bhima, Alas, Oh Bhima !'"— Understanding that he was no longer under the influence of wrath, and that he was truly sorry for having (as he believed) killed Bhima, Vasudeva, that foremost of men, said these words,** — 'Do not grieve, O Dhritarashtra, for thou hast not slain Bhimasena ! That is an iron statue, O king, which has been broken by thee !" Understanding that thou wert filled with rage, 0 bull of Bharata's race, I dragged the son of Kunti away from within the jaws of Death !^* O tiger among kings, there is none equal to thee in strength of body ! What man is there, O mighty-armed one, that would endure the pressure of thy arms ?" Indeed, as no one can escape with life from an en- counter with the Destroyer himself, even so nobody can coma out safe from within thy embrace !'' It was for this thafj yonder iron statue of Bhima, which had been caused to be made by thy son, had been kept ready for thee !" Through grief for the death of thy sons, thy mind has fallen off from righteousness ! It is for this, 0 great king, that thou seekesb to slay Bhimasena!" The slaughter of Bhima, however, O king, would do thee no good. Thy sons, 0 monarch, would not be revived by it!*' Therefore, do thou aprove of what has been done by us with a view to secure peace, and do not set thy heart on grief!' "'"
Section XIII.
Vai^ampayana said, — "Certain maid-servants then came to the king for washing him. After he liad been duly washed, 4>
fG MAHABHARATA. [JalaprculdniJcm
the sla3'er of Madhu again addressed him, saying,* — 'Thou hast, O king, read the Vedas and diverse scriptures ! Thou hasfc heard all old histories, and everything about the duties of kings *" Thou art learned, possessed of great wisdom, and competent to strength and weakness. Why then dost thou cherish such Avrath when all that has overtaken thee is the result of thy own fault ?* I spoke to thee before the battle. Both Bhishma and Drona, 0 Bharata, did the same, as also Vidura and Sanjaya. Thou didst not, however, then follow our advice.* Indeed, though exhorted by us, thou didst not yet act according to the counsels we offered, knowing that the Pandavas were superior to thee and thine, O Kauravya, in strength and courage '* That king who is capable of seeing his own faults and knows the distinctions of place and time, obtains great prosperity !* That person, however, who, though counselled by well-wishers, does not accept their words, good or bad, meets with distress and is obliged to grieve in conse quence of the evil policy he pursues.' Observe thou a different course of life now, O Bharata ! Thou didst not keep thy soul under restraint, but suffered thyself to be ruled by Duryodhana!' That which has come upon thee is due to thy own fault. Why then dost thou seek to slay Bhima ? Recol- lecting thy own faults, govern thy wrath now !^ That mean wretch who had, from pride caused the princess of Panchala to be brought into the assembly, has been slain by Bhimasena in just revenge.'" Look at thy own evil acts as also at those of thy wicked souled son ! The sons of Pandu are perfectly innocent ! Yet have they been treated most cruelly by thee and him !' ""
Vai9ampayana continued, — "After he had thus been told nothing but the truth by Krishna,, O monarch, king Dhrita- rashtra replied unto Devaki's son, saying,'* — 'It is even so, O thou of mighty arms ! What thou sayest, O Madhava, is perfectly true ! It is parental affection, O thou of righteous soul, that caused me to fall away from righteousness!'* By good luck, that tiger among men, the mighty Bhima of true prowess, protected by thee, came not within my embrace !'* Now, however, I am free from wrath and fever. , I desire eagerly, 0 Madhava to embrace that hero, viz., the second
Parva.] Stree parva. 27
SOD of Panda !" When all the kings have been dead, when my children are no more, upon the sons of Panda depend my welfare and happiness !'** Having said these words, the old king then embraced those princes of excellent frames, viz:., Bhinia, and Dhananjaya, and those two foremost of men, vij:., the two sons of Madri, and wept, and comforted and pro- nounced blessings upon them."^^
Section XIV.
Val(;\mpayana said, — "Commanded by Dhritarashtra, thosfl bulls of Kuru's race, viz., the Pandava brothers, accompanied by Kecava, then proceeded to see Gaiidhari •' The faultless Gandhari, afflicted with grief on account of the death of her hundred sons, recollecting that king Yudhishthira the just had slain all his enemies, wished to curse him.' Understanding her evil intentions towards the Pandavas, the son of Satyavati addressed himself for counteracting them at the very outset.® Having cleansed himself by the sacred and fresh water of the Ganges, the great Rishi, capable of proceeding everywhere at will with the fleetness of the mind, came to that spot.* Capable of seeing the heart of every creature with his spiritual vision and with his mind directed towards it, the sage made his appearance there.* Endued with great ascetic merit and ever intent on saying what was for the benefit of creatures, the Jiishi, addressing his daughter-in-law at the proper moment, said, — 'Do not avail of this opportunity for denouncing a curse ! On the other hand, utilize it for showing thy forgiveness !* Thou shouldst not be angry with the Pandavas, O Gandhari! Set thy heart on peace ! Restrain the words that are about to fall from thy lips! Listen to ray advice !' Thy son, d«sirou3 of victory, had beseeched thee every day for the eighteen days that battle lasted, saying, — 0 mother, bless me who am fight- ing with my foes 1' — Implored every day in these words by thy son desirous of victory, the answer thou always gavesthim was, — Thither is victory where righteousness is !' — I do not, O Gandhari, remember that any words, spoken by thee have become false ! Tho3c word;?, therefore, that thuu, implored by
28 MAHABHARATA. [Jalapvculdnika
Duryodhana, saiJst unto him, could not be false. Thou art always employed in the good of all creatures. '° Having with- out doubt reached the other shore in that dreadful battle of Kshatriyas, the sons of Pandu have certainly won the victory and a measure of righteousness that is much greater." Thou wert formerly observant of the virtue of forgiveness. Why wouldst thou not observe it now ? Subdue unrighteousness, O thou that art conversant with righteousness ! There is victory where righteousness is !'* Remembering thy own righteousness and the words spoken by thyself, restrain thy wrath, O Gandhari ! Do not act otherwise, O thou that art beautiful in speech !''* — Hearing these Avords, Gandhari said, — 'O holy one, I do not cherish any ill feelings towards the Pan- davas, nor do I wish that they should perish ! In conse- quence, however, of grief for the death of my sons, my heart is very powerfully agitated !'* I know that I should protect the Panda vas with as much care as Kunti herself protects them, afid that Dhritarashtra also should protect them as I should !'* Through the fault of Duryodhana and of Cakuni the son of Suvala, and through the action of Kama and Dus9asana, this extermination of the Kurus hath taken place !'* In this mather the slightest blame cannot attach to Vibhatsu or to Prithil's son Vrikodara, or to Nakula or Saha- deva, or to Yudhishthira himself.'^ While engaged in battle, the Kauravas, swelling with arrogance and pride, have fallen along with many others (that came to their aid). I am not grieved at this 1'* But there has been one act done by Bhima in the very presence of Vasudeva (that moves my resent- ment) ! The high-souled Vrikodara, having challenged Duryo- dhana to a dreadful encounter with the mace,*^ and having come to know that my son, while careering in diverse kinds of motion in the battle, was superior to him in skill, struck the latter below the navel I*** It is this that moves my wrath ! Why should heroes, for the sake of their lives, cast off obliga- tions of duty that have been determined by high-souled per- sons conversant with every duty ?' "*'
Section XV.
Vai^ampayana said, — "Hearing theso words of Grindhari, Bhimaseua, looking like one in fright, said these words for soothing her.' — 'Be the act righteous or unrighteous, it was done by me through fear and for the object of protecting my own self ! It behoveth thee, therefore, to forgive me now!* Thy mighty son was incapable of being slain by anybody in a fair and righteous battle. It was for this that I did what was unfair.^ Duryodhana himself had formerly vanquished Yudhishthira unrighteously. He used always to behave guile- fully towards us. It was for this that I had recourse to an unfair act.* Thy son was then the sole unslain warrior on his side. In order that that valiant prince might not slay me in th^ mace-encounter and once more deprive us of our kingdom, I acted in that way.* Thou knowest all that thy son had said unto the princess of Panchala while the latter, in her season, was clad in a single piece of raiment.* Without having dis- posed of Suyodhana it was imposlble for us to rule peacefully the whole Earth with her seas. It was for this that I acted in that way.'' Thy son inflicted many wrongs on us. In the midst of the assembly he had shown his left thigh unto Draupadi.* For that wicked behaviour, thy son deserved to be slain by us even then. At the command, however, of king Yudhishthira the just, we suffered ourselves to be restrained by the compact that had been made.' By this means, O queen, thy son provoked deadly hostilities with us. Great were our sufferings in the forest (whither we were driven by thy son). Remembering all this, I acted in that way !'° Hav- ing slain Duryodhana in battle, we have crossed the end of our hostilities. Yudhishthira has got back his kingdom, and we also have been freed from wrath !'" Hearing these words of Bhima, Gilndhari said, — 'Since thou praisest my son thus (for his skill in battle), he did not deserve such a death ! He, however, did all that thou tellest me !'» When Vrishasena, however, had deprived Nakula of his steeds, O Bharata, thou quaff^dst in battle the blood from Dus(;asana's body !'* Such an act is cruel and is censured by the good. It suits only
•
30 MAHABHARATA, [JulaprdddnWx
a person that is most diarespectable. It was a wicked act,
0 Vrikodara, that was then accomplished by thee ! It wa3 undeserving of thee !''* — Bhima replied, saying, — 'It is im- proper to quafif the blood of even a stranger, what then need be said about quaffing the blood of one's own self ? One's brother, again, is like one's own self. There is no difference between them." The blood, however, (that I am regarded to have quaffed) did not, 0 mother, pass down my lips and teeth ! Kama knew this well. My hands only were smeared with (Dus9a3ana's) blood." Seeing Nakula deprived of his steeds by Vrishasena in battle, I caused the rejoicing (Kaurava) brothers to be filled with dread." When after the match at dice the tresses of Draupadi were seized, I uttered certain words in rage. Those words are still in my remembrance."
1 would, for all years to come, have been regarded to have swerved from the duties of a Kshatriya if I had left that vow unaccomplished ! It was for this, 0 queen, that I did that act !'* It behoveth thee not, 0 Gandhari, to impute any fault to me ! Without having restrained thy sons in former days, does it behove thee to impute any fault to our innocent selves ?'"
"Gandhari said, — 'Unvanquished by any one, thou hast slain a hundred sons of this old man ! Oh, why didst thou not spare, 0 child, even one son of this old couple deprived of king- dom, one whose offences were comparatively lighter ?'^ Why didst thou not leave even one crutch for this blind couple ?"
0 child, although thou livest unharmed, having slain all my children, yet no grief would have been mine if thou hadst adopted the path of righteousness (in slaying them)!' "'^
Vai^ampayana continued, — "Having said these words, Gandhari, filled with wrath at the slaughter of all her sons and grandsons, enquired after Yudhishthira, saying, — 'Where is the king ?'** After she had said these words, king Yudhish- thira, trembling and with joined hands, approached her and said these soft words unto her,*' — 'Here is Yudhishthira, O god- dess, that cruel slayer of thy sons ! I deserve thy curses, for
1 am the cause of this universal destruction ! Oh, curse me !** I have no longer any need for life, for kingdom, for wealth! Having caused such friend? to be slain, I have proved myself
Farva.] stree parva, 31
to be a great fool and a hater of friends !'" — Unto Yudhish- thira who spoke such words, who was overcome with fear, and who stood in her presence, Gandhari, drawing long sighs, said nothing." Conversant with the rules of righteousness, the Kuru queen, possessed of great foresight, directed her eyes, from within the folds of the cloth that covered them,* to tha tip of Yudhishthira's toe, as the prince, with body bent for- wards, was about to fall down at her feet. At this, the kincr, whose nails had before this been all very beautiful, came to have a sore nail on his toe.f*''" Beholding this, Arjuna moved away t j the rear of Vasudeva, and the other sons of Pandu became restless and moved from one spot to another." Gan- dhari then, having cast off her wrath, comforted the Pandavas as a mother should. Obtaining her leave, those heroes of broad chests then proceeded together to present themselves to their mother, that parent of heroes." Having seen her sons after a long time, Kunti, who had been filled with anxiety oh their account, covered her face with her cloth and began to weep." Having wept for sometime with her children, Pritha beheld the wounds and scars of many weapons on their bodies.'* She then repeatedly embraced and patted each of her sons, and a:1flicted with grief wept with Draupadi who had lost all I her children and whom she saw lying on the bare Earth, indulging in piteous lamentations."
"Draupadi said, — O venerable dame, where have all your grandsons, with Abhimanyu among them, gone? Beholding thee in such distress, why are they delaying in making their appearance before thee ? Deprived as I am of my children, what need have I of kingdom !'" Raising the grief stricken princess of Panchala who was weeping thus, Pritha began to comfort that lady of large eyes." Then Kunti, acctnipanied
* Gandhaii's devotion to her blind lord was such that she always kept her own eye3 covered with thick folds of cloth. Because her spousa could not see, therefore, as a Hindu wife, she would not see or use her eyes in this world !— T.
t As oon as Gfindhari's glance fell upon Yudhishthira's toe, the nai tUit covered it became burnt and sore.— T.
32 maharharata. [Jalapraclanika
by the prinoess of Pjiuchala, and followed by lier sons, pro- ceeded towards the grief-atHicted Gfindhari, herself in greater affliction still.'* Beholding that illustrious lady with her daughter-in-law, Gandhari addressed her, saying, — 'Do not, O daughter, grieve so ! Behold, I too am as much stricken with grief as thou !'' I think, this universal destruction has been brought about by the irresistible course of Time. Inevitable as it was, this dreadful slaughter has not been due to the voluntary agency of human beings !*° Even that has come to pass which Vidura of great wisdom foretold after Krishna's supplication for peace hsvd failed !*^ Do not, there- fore, grieve in a matter that was inevitable, especially after its occurrence ! Having fallen in battle, they should not be grieved fctr '.** I am in the same predicament with thee ! (If thou actost in such a way) who then will comfort us? Through my fault, thia foremost of races has been destroyed.'"**
Section XVI.
Vaicjampayana said, — "Having said these wcrds, Gandhari, though staying on that spot which was distant from the field of battle, beheld, with her spiritual eye, the slaughter of the Kurus.' Devoted to her lord, that highly blessed lady had al- ways practiced high vows. Undergoing the severest penances, she was always truthful in her speech.* In consequence of the gift of the b jun by the great JiisJii Vyasa of sanctified deeds, she became possessed of spiritual knowledge and power. Pite- ous were the lamentations in which that dame then indulged.* Endued with great intelligence, the Kuru dame saw, from a distance, but as if from a near point, that field of battle, terrible to behold and full of wonderful sights, of those fore- most of fighters.* Scattered all over with bones and hair, and covered with streams of blood, that field was strewn with thousands upon thousands of dead bodies on every side.* Covered with the blood of elephants and horses and car-war- riors and combatants of others kinds, it teemed with headless trunks and trunkless heads.* And it resounded with the cries of elephants and steeds and men and women, and abounded
Tarva.] stree parva, S3
with jackala and cranes and ravens and KaiiJcas and crows,* And it was the sportint^ ground of Rdkshasas subsisting on human flesh. And it swarmed with ospreys and vultures and resounded with the inauspicious concert of jackals.' Then king Dhritarashtra. at the command of V} asa, and all the sons of Pandu with Yudhi?hthira at their head,' with Vasu- deva and all the Kuru ladies, proceeded to the field of battle.** Those ladies, bereaved of their lords, having reached Kuru- kshetra, beheld their slain brothers and sons and sires and hus- bands lying on the ground," and in course of being devoured by beasts of prey and wolves and ravens and crows and ghosta and Pi^'iichas and Rdksliasas and diverse other wanderers of the night." Boholding that carnage which resembled the sights aocn on the sporting ground of Rudra, the ladiea uttered loud shrieks and quickly alighted from their costly vehicles." Witnessing sights the like of which they had never before witnessed, the Bharata ladies felt their limbs to ba deprived of strength and fell down on the ground.'* Others became so stupifiod that they lost all their senses. Indeed, tha Panchilla and the Kuru ladies were plunged into unutterable distress.'* Boholding that dreadful field of battle resounding on every direction with the cries of those grief-stricken ladie?, the daughter of Suvala, acquainted with every duty," ad- dressed the lotus-eyed Tve<;ava, that foremost of all men. Witnessing that universal slauo;hter of the Kurus and filled with grief at the sight, she said these words :''' — 'Behold, O lotus-eyed ^ladhava, these daughters in-law of mine! De- prived of their lords, they are uttering, with deshevellcd hair, piteous crios of woe like a flight of she-ospreys !" Meeting with those dead bodies, they are calling back to their memories the great Bharata chiefs ! They are running hither and thither in large bands towards their sons and brothers and sires and husbands!" Behold, 0 mighty armed one, the field is covered with mothers of heroes, all of whom, however, have been bereaved of children ! There, those portions again are covered with spouses of her')es, who have, however, been bereaved of thoir spouses "" Behold, the field of battle is adorned with thrsti tigers among uien, viz., Bhishma and Kama and 5
S4 MAHABEAJiAlAl [JalapvaddniJid
Abhimanyu and Drona and Drupada and Calya, as if with blazing fires !'* Behold, it is adorned also with the golden coats of mail, and with the costly gems, of high-souled warriors, and with their Angadas aud Keyxiras and gar- lauds !" Behold, it is strewn with darts and spiked clubs hurled by heroic hands, and swords and diverse kinds of keen shafts and bows ?^ Beasts of prey, assembled together, are standing or sporting or lying down as it likes them !** Be- huld, O puissant hero, the field of battle is even such ! At this sight, O Janarddana, I am burning with grief !'* In the destruction of the Panchalas and the Kurus, O slayer of ]\ladhu, I think, the five elements (of which everything is made) have been destroyed !*' Fierce vultures and other birds, In thousands, are dragging those blood-dyed bodies, and seizing them by their armour, are devouring them !" Who is there that could think of the death of such heroes as Jayadratha and Kama and Drona and Bhishma and Abhimanyu ?^* Alas, though incapable of being slain, they have yet been slain, O destroyer of Madhu ! Behold, vultures and KanJcas and ravens and hawks and dogs and jackals are feasting upon them !" There, those tigers among men, that fought on Duryodhana's side, and took the field in wrath, are now lying like extin- guished fires 1^° All of them are worthy of sleeping on soft and clean beds. But, alas, plunged into distress, they are sleeping today on the bare ground 1" Bards reciting their praises used to delight them before at proper times. They are now listen- ing to the fierce and inauspicious cries of jackals !" Those illustrious heroes who used formerly to sleep on costly beds with their limbs smeared with sandal-paste and powdered aloe, alas, now sleep on the dust !^^ These vultures and wolves and ravens have now become their ornaments. Re- peatedly uttering inauspicious and fierce cries, those creatures are now dragging their bodies!^* Delighting in battle, those lierues, looking cheerful, have still beside them their keen shafts, well tempered swords, and bright maces, as if life has not yet departed from them !" Many foremost of heroes, j| possessed of beauty and fair complexions and adorned with gar- lands of g')lj, are .sleeping on the ground I Behold, beasts of
Parva.] Stree pauva. So
proy are dra^^glng anj tearing them !'^ Obhors, with mas.sivo arms, are sleeping with macos in their embrace, as if those were beloved wives!" Others, still cased in armour, are holding in their hands their bright weapons. Beasts of prey are not mangling them, O Janarddana, regarding them to be still alive 1^" The bcantiful garlands of pure gold on the necks of other illustrious heroes, as the latter arc being dragged by carnivorous creatures, arc scattered about on every side !" There, those fierce wolves, numbering in thousands, are drag- ing the golden chains round the necks of many illustrious heroes stilled by death !**' Many, whom bards well-trained to their work, formerly used, with their hymns and eulogies of grave import, to delight every morning,*' are now sur- rounded by fair ladies stricken with grief and weeping and cry- ing around them in woe, 0 tiger of Vrishni's race !** The faces of those beautiful ladies, 0 Kecjava, though pale, look resplen- dent still like an assemblage of red lotuses!''^ Those Kuru ladies have ceased to v/^eep, with their respective followers and companions. They are all filled wiUi anxiety. Overwhelmed with sorrow, they are running hither and thither.** The f^ices of those fair ones have, with weeping and anger, become res- plendent as the morning sun or gold or burnished copper.** Hearing each other's lamentations of incomplete sense, those ladies, in consequence of the loud wails of woe bursting from every side, are unable to catch each other's meaning.** Some amongst them, drawing long sighs and indulging in repeat- ed lamentations, are stupified by grief and are abandoning their life-breaths !*^ Many of them, beholding the bodies (of their sons, husbands, or sires), are weeping and setting up loud wails. Others are striking their heads with their own soft hands.*' The Earth, strewn with severed heads and hands and other limbs mingled together and gathered in large heaps, looks resplendent with these signs of havoc !*' Be- holding many headless trunks of great , beauty, and many heads without trunks, those fair ones are lying senseless on the ground for a long while.*" Uniting particular hcad^ with particular trunks, those ladies, senseless with grief, are i\gi\\n discovering their mistakes, and saying, — Thi?: h not this oiie'3
S5 MAHABHARATA. [Jalapraddnil^d
—and are weeping more bitterly !*' Others, uniting arms and thighs and feet, cut off with shafts, are giving way to grief and losing their senses repeatedly (at the sight of the restored forms)!'* Some amongst the Bharata ladies, beholding the bodies of their lords, — bodies that have been mangled by animals and birds and severed of their heads, — are succeeding not in recognising them." Others, beholding their brothers, sires, sons, and husbands slain by foes, are, O destroyer of Madhu, striking their heads with their own hands.'* Miry with flesh and blood, the Earth has become impassable with arms still holding swords in their grasp, and with heads adorned ivith ear-rings." Beholding the field strewn with their bro- thers and sires, and sons, those faultless ladies, who had never before suffered the least distress, are now plunged into un- utterable woe !** Behold, 0 Janarddana, those numerous bevies of Dhritarashtra's daughters-in-laAV, resembling succes- sive multitudes of handsome fillies adorned with excellent manes 1" What, 0 Ke9ava, can be a sadder spectacle for me to behold than that presented by those ladies of fair forms ■vvho have assumed such an aspect ?'* Without doubt, I must have perpetrated great sins in my former lives, since I am beholding, 0 Ke9ava, my sons and grandsons and brothers all slain by foes 1' While indulging in such lamentations in grief, Gandhari's eyes fell upon her son (Duryodhana)."'*
Section XVII.
Vai9ampayana said, — "Beholding Duryodhana, Gandhari, deprived of her senses by grief, suddenly fell down on the Earth like an uprooted plantain tree.' Having regained her senses soon, she began to weep, repeatedly uttering loud wails at the sight of her son lying on the bare ground, covered Tvith blood.* Embracing her son, Gandhari indulged in pite- ous lamentations for him. Stricken with grief, and with senses exceedingly agitated, the Kuru queen exclaimed, — 'Alas, O sou !' 'Alas, O son !'* — Burning with sorrow, the queen drenched with her tears the body of her son, possessed of massive and broud shoulders, and adc-rned with garlands and
^drva.) STREE PARVA. 2"?
collar. Addressing Hrishikega who sto'd n^ar, she said/ — •On the eve of this battle, O puissant one, that has extermi- nated this race, this foremost of kings, O thou of Vnshni's race, said unto me,* — In this internecine battle, O mother, wish me victory ! — When he said these words, myself, knowing that a great calamity had come upon us, told him even this, 0 tiger among men, viz., — Thither is victory where righteousness is!* And since, 0 son, thy heart is set on battle, thou wilt, without d)ubt, obtain those regions that are attainable by (the use of) weapons (and sport there) like a celestial!^ — Even these were the words that I then said unto him. I did not then grieve for my son. I grieve, however, (or the helpless Dhrita- rashtra bereaved of friends and kinsmen !* Behold, O Ma- dhava, my son, that foremost of warriors, wrathful, skilled in weapons, and irresistible in battle, sleeping on the bed of heroes!' Behold the reverses brought about by Time ! This scorcher of foes that used of old to walk at the head of all crowned persons now slccpeth on the dust !" Without doubt, the heroic Duryodhana, when he sleeps on that bed which is the heroe's, hath obtained the most unattainable end!" Inauspicious jackals are now delighting that prince asleep on the heroe's bed, who was fermerly delighted by the fairest of ladies sitting round him !" He who was formerly encircled by kings vieing with one another to give him pleasure, alas, he, slain and lying on the ground, " is now encircltd by vultures !" He who was formerly fanned with beautiful fans by fair ladies, is now fanned by (carnivorous) birds with flaps of their wings !'* Possessed of great strength and true pro- wess, this mighty-armed prince, slain by Bhimasena in battle, sleeps like an elephant slain by a lion !'* Behold Duryodhana, O Krishna, lying on the bare ground, covered with blood, slain by Bhimasena with his mace !'* That mighty-armed one who had in battle assembled together eleven Aksliauhinis of troops, 0 Ke^ava, hath, in consequence of his own evil policy, been now slain."' Alas, there that great bowman and mighty car-warrior sleeps, slain by Bhimasena, like a tiger slain by a lion !'* Having disregarded Vidura, as also his own sire, thii3 reckless, foolish, and wicked prince bath succumbed to
tS HAHABHA.KATA. [JalapraddiilkcC
death, in consoquence of his disregard of the old !" He who had ruled the Earth, without a rival, for thirteen years, alas, that prince, that son of mine, sleepeth today on the bare ground, slain by his foes !*° Not long before, O Krishna, I beheld the Earth, full of elephants and kine and horses, ruled by Duryodhana !^^ Today, 0 thou of mighty-arms, I see her ruled by another, and destitute of elephants and kine and horses ! What need have I, 0 Madhava, of life?" Be- hold, again, this sight that is more painful than the death of ray son, the sight, ^nz., of these fair ladies weeping by the side of the slain heroes !" Behold, 0 Krishna, the mother of Lakshmana, that lady of large hips, with her tresses dis- hevelled, that dear spouse of Duryodhana,* resembling a sacri- ficial altar of gold !'* Without doubt, this damsel of great intelligence, while her mighty-armed lord was formerly alive, used to sport within the embrace of her lord's handsome arms !^* Why, indeed, does not this heart of mine break into a hundred fragments at the sight of my son and grandson slain in battle ?" Alas, that faultless lady now smells (the head of ) her son covered with blood ! Now, again, that lady of fair thighs is gently rubbing Duryodhana's body with her fair hand.*^ At one time she is sorrowing for her lord and at another for her son ! At one time she looketh on her lord, at another on her son !*' Behold, 0 Madhava, striking her head with her hands, she falls upon the breast of her heroic spouse, the king of the Kurus !*^ Possessed of complexion like that of the filaments of the lotus, she still looketh beauti- ful like a lotus. The unfortunate princess now rubbeth the face of her son and now that of her lord I*" If the scriptures and the ^rutis be true, without doubt, this king has obtained those regions (of blessedness) that one may win by the use of weapons !' ""
• Lit., gae whg dvyelt <?a the breast oi JDaryodhaua.— T.
Parva.]
Section XVIII.
'GauJhilri si\kl, — Behi.ld, 0 Madhava, ni}' cendiry of sons, incapable of fatigue (from exertion in battle), have all been slain by Bhiinascna with his mace in battle !' That which grieves me more today is that these my daughters-in-law, of tendor years, deprived of sons and with dishevelled hair, are wandering on the field today !' Alas, they who formerly walked only on the terraces of goodly mansions with feet adorned with many ornaments, are now, in great affliction of heart, obliged to touch with those feet of theirs this hard Eirth miry with blood !^ Heeling in sorrow, they are wander- ing like inebriated persons, driving away vultures and jackals and crows with difficulty ':** Behold, that lady of faultless limbs, and slender waist, seeing this terrible carnage, falleth d)\vn, overwhelmed with grief!* Beholding this princess, this mother of Ln-kshmana, 0 thou of mighty-arms, my heart is torn with grief!* These beautiful ladies of fair arms, some seeing their brothers, some their husbands, and some their S)ns, lying down in death on the bare ground, are themselves falling down, seizing the arms of the slain I'' Listen, 0 un- van^uished one, to the loud wails of those elderly ladies and th)se others of middle age at sight of this terrible carnage !' Supporting themselves against broken boxes of cai-s end the bodies of slain elephants and steeds, behold, 0 thou of great might, those dames, worn out with fatigue, arc rest- ing themselves !' Behold, O Krishna, some one amongst them, taking up some kinsman's severed head decked with beautiful nose and car-rings, is standing in grief!'" I think, 0 sinless one, that both those and myself of little under- standing must have committed great sins in our former lives,*' since, 0 Janarddana, all our relatives and kinsmen iiave thus been slain by king Yudhishthira the just! Our acts, rigliteous or unrighteous, cannot go for nothinjr, 0 thou of Vrishni's race ''*f Behold, 0 Mildhava, those you)ig ladies
* The Bengal reading is sliglitly diflferent. — T.
t /. (?., their fruits must have to be enjoyed or suffered. — T.
i9 MAMABHARATA, [Jalapraiianlkd
of biaitlfiil bosoms and abdomen, well-born, possessed of m )do3fcy, having blaok eye-lashes and tresses of the same color on their head^, end ind with voice sweet and dear like that of swans, are falling down, deprived of their senses by great grief and uttering piteous cries like flights of cranes!'*''* Behold, O lotus-eyed hero, their beatiful faces resembling- fnll-blown lotuses, are scorched by ihe sun !'* Alas, 0 Vasu- deva, the wives of my proud children possessed of prowess like th\t of infuriate elephants, are now exposed to the gaze of common people 1'* Behold, 0 Govinda, the shields decked with hundred moons, the standards of solar effulgence, the golden coats of mail, and the collars and cuirasses made of gold,'^ and the head-gears, of my sons, scattered on the Earth, are blazing with splendour like sacrificial fires over which have been poured libations of clarified batter!'* There, Dus(;a- sana sleepeth, felled by Bhima, and the blood of all his limbs quaffed by that heroic slayer of foes !" Behold that other son of mine, O Madhava, slain by Bhima with his mace, irnpelled by Draupa<li and the recollection of his woes at the time of the match at dice !** Addressing the dice-won princess of Panchala in the midst of the assembly, this Dus^asana, desirous of doing what was agreeable to his (elder) brother as also to Ivarna, 0 Janarddana, had said," — Thou art now the wife of a slave ! With Sahadeva and Nakula and Arjuna, O lady, enter our h')U,sehold now !" — On that occasion, O Krishna, I said unto king Duryodhana, — 0 son, cast off (from thy sid'-i) the wrathful Cakuni !" Know that ihy mater- nal uncle is of very wicked soul and exceedingly fond of quarrel ! Casting him off without delay, make peace with the Pandavas, 0 son 1" O thou of little intelligence, thinkest thou not of Bhimasena filled with wrath ! Thou art piercing biin with thy wordy shafts like a person striking an elephant with burning bmnds !'*— Alas, disregarding my words, he vomitted his wordy poison at them like a snake vomitting his poison at a bovine bull, — at them Avho had already been pierc- el with his wordy darba 1" There, that DusQasana sleepeth, stretching his two massive arms,, ilain by Bhimasena like a mighty elephant by a lion :^' The very wrathful Bhimasena
Parva.1 stbkk parv* 41
perpatrafcod a mosf, horrible act by drinking in battU the blood of his foe !' "'»
Section XIX.
"Gandhari said, — 'There, O .Madhava, my son Vikarna, applauded by the wise, lieth on the bare ground, slain by Bhima and mangled horribly !' Deprived of life, O slayer of Madhu, Vikarna lioth in the midst of (slain) elephants like the moon in the autumnal sky surrounded by bluo clouds !' His broad palm, cased in leathern fence, and scarred by constant wielding of the bow, is pierced with difficulty by vultures desirous of feeding upon it !' His helpless young wife, O Madhava, is continually endeavouring, without suc- cess, to drive away those vultures desirous of feeding on car- rion !* The youthful and brave and handsome Vikarnci, 0 bull among men, brought up in luxury and deserving of every kind of weal, now sleepeth amid the dust, O Madhava!* Though all his vital parts have been pierced with cloth-yard shafts and bearded arrows and nalikas, yet that beauty of person which was his hath not forsaken this best of tho Bharatas 1* There, my son Durmuksha, that slayer of larga bands of foes, sleepeth, with face towards the enemy, slain by tho heroic Bhimasena in observance of his vow !'' His face O Krishna, half eaten away by beasts of prey, looketh more handsome, 0 child, even like the moon on the seventh day of the lighted fortnight !' Behold, O Krishna, the face of thafj heroic son of mine, which is even such ! How could that son of mine be slain by foes and thus made to eat the dust ?* O amiable one, how could that Durmukha, before whom no foe could stand, be slain by focs, 0 subjugator of celestial regions !'" Behold, O slayer of Madhu, that other son of Dhritarashtra, viz., Chitrasena, slain and lying on the ground, that hero who was the model of all bowmen ?'* Those young ladies, afflicted with grief and uttering piteous cries, are now sitting, with beasts of prey, ar<>und his fair form adorned with wreaths and garland.'^ !'* These loud wails of woe, utter- ed by women, and th^sc cries and roar^ of beasts of prey, 6
4ii MAHABHARATAi Jalapracldnikci
seem exceedingly wonderful to me, O Krishna !** Youthful and handsome, and always waited upon and served by the most beautiful ladies, my son Vivin^ati, O Madhava, sleepeth there, stained with dust!'* His armour hath been pierced with arrows. Slain in the midst of the carnage, alas, the Iwroic Viving9ati is now surrounded and waited upon by vul- tures !'* Having in battle penetrated the ranks of the Pandava army, that hero now lieth on the bed of a hero, — on the bed, that is, of an exalted Kshatriya !'* 'behold, O Krishna, his very beautiful face, with a smile playing on it, adorned with ex- cellent nose and fair eyebrows, and resembling the resplendent Moon himself!'" Formerly a large number of the most beauti- ful ladies used to wait upon him, like thousands of celestial girls upon a sporting Gandharva !" Who again could endure my son Dussaha, that slayer of heroic foes, that hero, that ornament of assemblies, that irresistible warrior, that resister of foes ?" The body of Dussaha, covered with arrows, looks resplendent like a mountain overgrown with flowering Kami' fcaras.^* With his garland of gold and his bright armour, Dussaha, though deprived of life, looks resplendent yet, like a white mountain or fire I' ""
Section XX.
"Gandhari said, — 'He whose might and courage were regard- ed, O Ke(java, as a one and half times superior to those of his sire and thee, he who resembled a fierce and proud lion,* he who, without a follower, alone pierced the impenetrable array of my son, he who proved to be the death of many, alas, he now sleepeth there, having himself succumbed to death !* I see, O Krishna, the splendour of that son of Arjuna, of that hero of immeasurable energy, viz., Abhimanyu, hath not been dimmed even in death !' There, the daughter of Virata, the daughter- in-law of the wielder of Odndiva, that girl of faultless beauty, overwhelmed with grief at sight of her heroic husband, is indulging in lamentations !* That young wife, viz., the daughter of Virata, approaching her lord, is gently rubbing him, 0 Krishna, with her hand !' Formerly, that highly
I^arva.] Stree parva. §3
intelligent and exceedingly beautiful girl, inebriated with honied wines, used bashfully to embrace her lord, and kis^ the face of Subhadra's son, that face which resembled a full- blown 'lotus and which was supported on a neck adorned with three lines like those of a conch-shell I*"' Taking ofif her lord's golden coat of mail, O hero, that damsel is gazing now on the blood-dyed body of her spouse !' Beholding her lord, O Krishna, that girl addresses thee and says, — 0 lotus-eyed one, this hero whose eyes resembled thine, hath been slain "' lii might and energy, and prowess also, he was thy equal, O sin- less one ! He resembled thee very much in beauty. Yet ho sleeps on the ground, slain by the enemy !'" — Addressing her own lord, the damsel says again, — Thou wert brought up in every luxury ! Thou usedst to sleep on soft skins of the Ranku deer ! Alas, does not thy body feel pain today by lying thus on the bare ground ?'' Stretching thy massive arms adorned with golden Angadas, resembling a couple of elephant's trunks, and covered with skin hardened by frequent use of the bow, thou sleepest, O lord,'* in peace, as if exhaust- ed with the toil of too much exercise in the gymnasium ! Alas, why dost thou not address me that am weeping so ?'• I do not remember to have ever offended thee ! Why dost thou not speak to me then ? Formerly, thou usedsfc to address me even when thou wouldst see me at a distance !'* O reverend sir, whither wilt thou go, leaving behind thee the much-respected Subhadra, these thy sires that resemble the very celestials, and my own wretched self distracted with woe ?** — Behold, O Krishna, gathering with her hands the blood-dyed locks of her lord and placing his head on her lap, the beaiitiful damsel is speaking to him as if he were alive,'* — How couldst those great car-warriors slay thee in the midst of battle, — thee that art the sister's son of Vasudcva and the son of the wielder of Gand'ivaV Alas, fie on those warriors of wicked c'ecds, viz., Kripa and Kama and Jayadratha and Drona and Drona's son, by whom thou wert deprived of life !'* What was the state of mind of those great car-warriors at that time when they surrounded thee, a warrior of tender years, and slew thco to my grief?" How couldst thoU; O hero, who had so many.
41 MAHABHAlLkTA. [Jalapraddiiika
prutectors, be slain so helplessly in the very sight of the Pandavas and the Panchalas ?*° Beholding thee, O hero, slain in battle by many persons united together, how is that tiger among men, that son of Pandii, viz., thy sire, able to bear the burden of life ?'^ Neither the acquisition of a vast kingdom, nor the defeat of their foes, conduces to the joy of the Parthas bereft of thee, 0 lotus-eyed one !** By the practice of virtue and self-restraint, I shall very soon repair to those regions of bliss which thou hast acquired by the use of •weapons ! Protect me, O hero, when I repair to those regions !" "When one's hour does not come, one cannot die, since, wretch- ed that I am, I still draw breath after seeing thee slain in battle !" Having repaired to the region of the Pitris, whom else, like me, dost thou address now, 0 tiger among men, in sweet words mingled with smiles ?** Without doubt, thou wilt agitate the hearts of the Aj^isards in heaven, with thy great beauty and thy soft words mingled with smiles !" Hav- ing obtained the regions reserved for persons of righteous deeds, thou art now united, O son of Subhadra, with the Apsards ! While sporting with them, recollect at times my good acts towards thee !*'' Thy union with me in this world had, it seems, been ordained for only six months, for on the seventh, 0 hero, thou hast been bereft of life !** — 0 Krishna, the ladies of the royal house of Matsya are dragging away the afflicted Uttara, baffled of all her purposes, while lamenting in this strain !" Those ladies, dragging away the afflicted Uttara, thems'^lves still more afflicted than that girl, are weep- ing and uttering loud wails at sight of the slain Virata !'° Mangled with the weapons and shafts of Drona, prostrate on the ground, and covered with blood, Virata is encompassed by screaming vultures and howling jackals and crowing ravens !" Those black-eyed ladies, approaching the prostrate form of the Matsya king over which carnivorous birds are uttering cries of joy, are endeavouring to turn the body. Weakened by grief 4 and exceedingly afflicted, they are unable to do what they intend 1*' Scorched by the Sun, and worn out with exertion and toil, their faces have become colourless and pale !** Behold also, 0 Madhava, iho-'^c vther children; beside.': Abbiniitnyu,
Parva.] STREE parva. 45
viz., Uttara, Sudakshiiia the prince of the Kiimvdjas, and the handsome Lakshmana, all lying on the field of buttle !' "'*
Section XXI.
"Giindhari said, — 'There the mighty Kama, that great bowman, lieth on the ground ! In battle he was like a blax.ing fire ! That fire, however, hath now been extinguished by the energy of Partha'* Behold, Vikartana's son Kama, after having slain many Atlrathas, has been prostrated on the bare ground, and is drenched with blood !' Wrathful and possessed of great energy, he was a great bowman and a mighty car-warriur ! Slain in battle by the wielder of Gandiva, that hero now sleepeth on the ground !' My sons, those mighty car-warriors, from fear of the Pandavas, fought, placing Kama at their head, like a herd of elephants with its leader to the fore !• Alas, like a tiger slain by a lion, or an elephant by an infuriate elephant, that warrior hath been slain in battle by Savyasachin !' Assem- bled together, O tiger among men, the wives of that warrior, with dishevelled tresses and loud wails of grief, are sitting around that fallen hero !* Filled with anxiety caused by the thoufjhts of that warrior, king Yudhishthira the just could not, for thirteen years, obtain a wink of sleep !' Incapable of being checked by foes in battle like Maghavat himself who is invin- cible by enemies, Kama was like the all-destroying fire of fierce flames at the end of the Yuga, and immoveable like Himavat himself!' That hero became the protector of Dhritarashtra's son, 0 Miidhava ! Alas, deprived of life, he now lieth on the bare ground, like a tree prostrated by the wind !' Behold, the wife of Kama and mother of Vrishasena, is indulging in piteous lamentations and crying and weeping and falling upon the ground !" Even now she exclaims, — Without doubt, thy pre- ceptor's curse hath pursued thcc 1 When the wheel of thy car was swallowed up by the Earth, the cruel Dhananjaya cut off thy head with an arrow !" Alas, fie (on heroism and skill) ! — That lady, the mother of Sushena, exceedingly afflicted and uttering cries of woe, i.s falling down, deprived of her senses, ut the sight of the misbty-armed and brave Karua prostrated
If€ MAHABHARATA. [Jalapraddnika
on the Earth, with his waist still encircled with a belt of gold !" Carnivorous creatures, feeding on the body of that illustrious hero, have reduced it to very small dimensions. The sight is not gladdening, like that of the moon on the fourteenth night of the dark-fortnight !" Falling down on the Earth, the cheerless dame is rising up again. Burning with grief on account of the death of her son also, she cometh and smelleth the face of her lord !' "'*
Section XXII.
"Gandhari said, — "Slain by Bhimasena, behold, the lord of Avanti lies there ! Vultures and jackals and crows are feeding upon that hero ! Though possessed of many friends, he lies now perfectly friendless !^ Behold, 0 slayer of Madhu, having made a great slaughter of foes, that warrior is now lying on the bed of a hero, covered with blood!* Jackals, and KanJcas, and other carnivorous creatures of diverse kinds, are dragging him now ! Behold the reverses brought about by Time!' His wives, assembled together, and crying in grief, are sitting around that hero who in life was a terrible slayer of foes but who now lies on the bed of a hero !* Behold, Pratipa's son Valhika, that mighty bowman possessed of great energy, slain with a broad-headed shaft, is now lying on the ground like a sleeping tiger !' Though deprived of life, the color of his face is still exceedingly bright, like that of ths moon at full, risen on the fifteenth day of the lighted fort- night !* Burning with grief on account of the death of his son, and desirous of accomplishing his vow, Indra's son (Arjuna) hath slain there that son of Vriddhakshatra !'' Behold that Jayadratha, who was protected by the illustrious Drona, slain by Partha bent on accomplishing his vow, after penetrating through eleven AJcshauhinis of troops !' Inauspicious vultures, O Janarddana, are feeding upon Jayadratha, the lord of the Sindhu-Sauviras, full of pride and energy !' Though sought to be protected by his devoted wives, see, O Achyuta, carni- vorous creatures are dragging his body away to a jungle in the vicinity !'° The Kamvojiv uud Yavaua wives of that
Parva.] stree partaI iV
mighty-armed lord of the Sindhus and the Sauviras are wailing upon him for protecting him (from the wild beasts)." At that time, O Janarddana, when Jayadratha, assisted by the Kekayas, endeavoured to ravish Draupadi, he deserved to be slain by the Pandavas !'* From regard, however, for Dus^ala, they set him free on that occasion ! Why, 0 Krishna, did they not show some regard for that DusQala once more!'' That daughter of mine, of tender years, is now crying in grief! She is striking her body with her own hands and censuring the Pandavas !*'* What, O Krishna, can be a greater grief to me than that my daughter of tender years should be a widow and all my daughters-in-law should become lordless !" Alas, alas, behold, my daughter Dusgala, having cast ofif her grief and fears, is running hither and thither in search after the head of her husband !" He who had checked all the Pandavas desirous of rescuing their son, after causing the slaughter of a vast force, at last himself succumbed to death l" Alas, those wives of his, with faces as beautiful as the moon, are carrying, sitting around that irresistible hero who resembled an infuriate elephant !' "'*
Section XXIII.
"Gandhari said, — 'There lies Calya, the maternal uncle himself of Nakula, slain in battle, 0 sire, by the pious and virtuous Yudhishthira 1* He used everywhere, 0 bull among men, to boast of his equality with thee ! That mighty car- warrior, viz., the ruler of the Madras, now lieth, deprived of life !' When he accepted the drivership of Kama's car in battle, he sought to damp the energy of Kama for giving victory to the sons of Pandu !' Alas, alas, behold the smooth face of Calya. beautiful as the moon, and adorned with eyes resembling the petals of the lotus, eaten away by crows !* There, the tongue of that king, of the complexion of heated gold, lolling out of his mouth, is, O Krishna, being eaten away by carnivorous birds !• The ladies of the royal house of Madra, uttering loud
* I adopt tUe Bombay reading of the second line.— T.
48 [Jalapraddmha
wails of woe, are sitting around the body of that king, that orna- ment of assemblies, deprived of life by Yudhishthira !' Those ladies are sitting around that fallen hero like a herd of she-ele- phants in their season around their leader sunk in a slough.''"* Behold the brave Calya, that giver of protection, that foremost of car-warriors, stretched on the bed of heroes, his body mangl- ed with shafts !' There, king Bhagadatta of great prowess, the ruler of a mountainous kingdom, the foremost of all wielders of the elephant-hook, lieth on the ground, deprived of life !'* Behold the garland of gold that he still wears on his head, louketh resplendent ' Though the body is being eaten away by beasts of prey, that garland still adorns the fair locks on his head!" Fierce was the battle that took place between this king and Partha, making the very hair to stand on end, like that beteen Cakra and the Asura Vritra !'* This mighty- armed one, having fought Dhananjaya the son of Pritha, and having reduced him to great straits, was at last slain by his antacfonist 1" He who had no equal on Earth in heroism and energy, that achiever of terrible feats in battle, viz., Bhishma, lieth there, deprived of life !'* Behold the son of Cantanu, O Krishna, that warrior of solar efifulgence, stretched on the Earth, like the Sun himself fallen from the firmament at the end of the Yuga !" Having scorched his foes with the fire of his weapons in battle, that valiant warrior, that Sun among men, O Ke9ava, hath set like the real Sun at evening !'* Be- hold that hero, 0 Krishna, who in knowledge of duty was equal to Devapi himself, now lying on a bed of arrows, so worthy of heroes !" Having spread his excellent bed of barbed and unbarbed arrows, that hero lieth on it like the divine Skanda on a clump of heath !" Indeed, the son of Ganga lieth, resting his head on that excellent pillow, con- sisting of three arrows, — becoming complement of his bed, — given him by the wielder of Gandiva !" For obeying the com- mand of his sire, this illustrious one drew up his vital seed. Unrivalled in battle, that son of Cantanu lieth there, O Madhava !*" Of righteous soul and acquainted with every duty, by the aid of his knowledge relating to both the worlds, th:it hero, though m^Ttal, is still bearing his life like an im-
Parva.] STREE parva. 49
mortal !*' Wlion Cantanu'g son lieth toJay, struck down with arrows, it seems that no other person is alivo on Earth that posscssoth learning and prowess and that is competent to achieve great foats in battle !*' Truthful in speech, this righteous and virtuous hero, solicited by the Pandavas, told them the means of his own death !" Alas, he who had reviv- ed the line of Kuru that had become extinct, that illuatrioua person possessed of great intelligence, hath left the world witli all the Ivuru.3 in his company !'* Of whom, O Slfidhava, will the Kurus enquire of religion and duty after that bull among men, vi;^., Dovavrata, who resembles a god, shall^ have gone to heaven ?*' Behold Drona, that foremost of Brahmanas, thati preceptor of Arjuna, of Satyaki, and of the Kurus, lying on the ground!" Endued with mighty energy, Drona, O Ma- dhava, was as conversant with the four kinds of arms as tha chief of the celestials or Cukra of Bhrigu's race !" Through his grace, Vibhatsu the son of Pandu hath achieved the raosd difliicult feats ! Deprived of life, he now lies on the ground ! Weap- ons refused to come (at last) at his bidding !" Placing him aft their head, the Kauravas had challenged the Pandavas. Thati foremost of all wielders of weapons was at last mangled with weapons !*' As he careered in battle, scorching his foes in every direction, his course resembled that of a blazing conflagration, Alas, deprived of life, ho now lies on the ground, like an extinguished fire !'° The handle of the bow is yet in big grasp. The leathern fences, 0 Madhava, still encase his fingers. Though slain, he still looketh as if alive !" The four A^edas,' and all kinds of weapons, O KcQava, did not abandon thafi hero even as these do not abandon the Lord Prajapati him- self.'* His auspicious feet, deserving of every adoration and adored as a matter of fact by bards and eulogists, and wor- shipped by disciples, are now being dragged by jackals !" Deprived of her senses by grief, Kripi wofully attcndeth, O slayer of Madhu, on that Drona who hath been slain by Driipada's son !" Behold that afllicted lady, fallen upon '.the Earth, with dishevelled hair and face hanging down Alas, she attendoth in sorrow iipon her lifeless lord, that fore- rat'St of all wielders of weapons, lying on the ground!" Many
7
50 BliHABHAKATAJ [Jalaprciclanika
Brahmachdi'ins, with matted locks on their head, are attend- ing upon the body of Drona that is cased in armour ren^ through and through, O Ke9ava, with the shafts of Dhrishta- dyumna !'* The illustrious and delicate Kripi, cheerless and afflicted, is endeavouring to perform the last rites on the body of her lord slain" in battle!" There, those reciters of Sdmans, having placed the body of Drona on the funeral pyre and having ignited the fire with due rites, are singing the three (well-known) Sdmans /** Those Brahmachdrins, with matted locks on their heads, have piled the funeral pyre of that Brahmana with bows and darts and car-boxes, 0 Madhava !*° Having collected diverse other kin^s of shafts, that hero of great energy is being consumed by them ! Indeed, having placed him on the pyre, they are singing and weeping.*" Others are reciting the three (well-known) Sdmans that are used on such occasions. Consuming Drona on that fire, like fire in fire ** those disciples of his, of the regenerate class, are pro- ceeding towards the banks of Ganga, along the left side of the pyre and having placed Kripi at their head !' "**
Section XXIV. "GSndhari said, — 'Behold the son of Somadatta, who was slain by Yuyudhana, pecked at and torn by a large number of birds !' Burning with grief at the death of his son, Soma- datta, 0 Janarddana, (as he lies there) seems to censure the great bowman Yuyudhana !* There the mother of Bhuri9ra- vas, that faultless lady, overcome with grief, is addressing her lord Somadatta, saying,' — By good luck, O king, thou seest not this terrible carnage of the Bharatas, this extermina- tion of the Kurus, this sight that resembles the scenes occurring. at the end of the Yuga !* By good luck, thou seest not thy heroic son, who bore the device of the sacrificial stake on his banner and who performed numerous sacrifices with profuse presents to all, slain on the the field of battle!* By good luck, thou hearest not those frightful wails of woe uttered amidst this carnage by thy diughters-in-law like the screams of a flight of cranes on the b )som of the sea !* Thy daughters in-law, bereaved of both .usbanUs and sons, are
Parva,] STREE Parva.' SI
running hither and thither, each clad in a single piece of raiment and each with her black tresses all dishevelled !^ By good luck, thou seest not thy son, that tiger among men, deprived of one of his arms, overthrown by Arjuna, and even now in course of being devoured by beasts of prey !' By good luck, thou scest not today thy son Cala slain in battle, and Bhuri9ravas deprived of life, and thy widowed daughters-in-law plunged into grief!' By good luck, thou seest not the golden umbrella of that illustrious warrior who had the sacrificial stake for the device on his banner, torn and broken on the terrace of his car !'" There the black-eyed wives of Bhuri- (jravas are indulging in piteous lamentations, surrounding their lord slain by Sfxtyaki!*' Afflicted with grief on account of the slaughter of their lord, those ladies, indulging in copious lamentations, are falling down on the Earth with their faces towards the ground, and slowly approaching thee, 0 Ke9ava !'" —Alas, why did Arjuna of pure deeds perpetrate such a censur- able act, since. he struck off the arm of a heedless warrior who was brave and devoted to the performance of sacrifices !'^ Alas, Satyaki did an act that was still more sinful, for ho took the life of a person of restrained soul while sitting in the observance of the ^^my^t vow !'* Alas, 0 righteous one, thou liest on the ground, slain unfairly by two foes ! — Even thug, O Madhava, those wives of Bhuri^ravas are crying aloud in woo !'* There, those wives of that warrior, all possessed of slender waists, arc placing upon their laps the lopped off arm of their lord and weeping bitterly !" — Here is that arm which used to invade the girdles, grind the deep bosoms, and touch the navel, the thighs, and the hips, of fair women, and loosen the tias of the drawers worn by them !" Here is that arm which slew foes and dispelled the fears of friends, which gave thousands of kine and exterminated Kshatriyas in battle !" In the presence of Vusudeva himself, Arjuna af unstained deeds lopped it off thy heedless self while thou wort engaged with another in battle !" What, indeed, wilt thou, O Janfirddana, say of this great feat of Arjuna while speak- ing of it in the midst of assemblies ! What also will the diadem decked Arjuna himself say of it .?"— Censuring thee
52 MAHABH.VRATA. [Jalaprculdntka
in this way, that foremost of ladies hath stopped at last ! The co-wives of that lady are piteously lamenting with her as if she were their daughter-in-law !**
•' 'There the mighty Cakuni, the chief of the Gandharas, of prowess incapable of being baffled, hath been slain by Saha- deva, the maternal uncle by the sister's son 1" Formerly, he used to be fanned with a couple of gold-handed fans ! Alas, now, his prostrate form is being fanned by birds with their swings :*^ He used to assume hundreds and thousands of forms. hW the illusions, however, of that individual possessed of great deceptive powers, have been burnt by the energy cf the son of Pandu !** An expert in guile, he had vanquished Yudhishthira in the assembly by his powers of deception and ivon from him his vast kingdom 1 The son of Pandu, how- ever, hath now won Cakuni's life-breaths !" Behold, O Krishna, a large number of birds is now sitting around Cakuni ! An expert in dice, alas, he had acquired that skill for the destruc- tion of my sons '" This fire of hostility with the Pandavas liad been ignited by Cakuni, for the destruction of my child- ren as also of himself and his followers and kinsmen !" Like those acquired by my sons, O puissant one, by the use of ivoapons, this one too, however wicked-souled, has acquired jnany regions of bliss by the use of weapons !'* My fear, O slayer of Mad4iu, is that that crooked person may not suc- ceed in fomenting dissensions even there between my children all of whom arc confiding and possessed of candour !'"**
Section XXV.
"Gandhari said, — 'Behold that irresistible ruler of the Kara- vojas, that bull-necked hero, lying amid the dust, O Mfidhava, though deserving of being stretched at his case on Kamvoja blankets !' Stricken with great grief, his wife is weeping bitterly at sight of his blood-stained arms, which, however, formerly used to be smeared with sandal-paste!* Indeed, the beauteous one exclaims, — Even now adorned with beauti- ful palras and graceful fingers, these two arms of thine re- semble a couple of spiked maces, getting wilhiu whose clasp
rarva.] STREE pahva. 53
joy never left mc for a momont!" What will bo my end, O ruler of men, when I am deprived of thee ! — Endued with a melodious voice, the Kilnivoja queen is weeping helj)lessly and quivering with emotion !* Behold that bevy of fair ladies there! Although tired with exertion and worn out with heat, yet beauty loaves not their forms like the sightliness of the wreaths worn by the celestials although exposed to the Sun !* Bohold, O slayer of Madhu, the heroic ruler of the Kalingas lying there on the ground, with his mighty arms adorned witii a couple of Angadas !' Behold, O Janarddana, those IMagadha ladies crying and standing around Jayatsena the ruler of the Magadhas P The charming and melodious wails of those long- eyed and sweet-voiced girls, O Krishna, are stupifying my heart exceedingly !' With all their ornaments displaced, cry- ing, and afflicted with grief, alas, those ladies of Magadha, worthy of resting on costly beds, are now lying down on the bare ground !' There, again, those other ladies, su-rrounding their lord, the ruler of the Ko^alas, viz., prince Vrihadvala, are indulging in loud wails!'" Engaged in plucking from his body the shafts with which it was pierced by Abhimanyu with the full might of his arms, those ladies are repeatedly losing their senses ■" The faces of those beautiful ladies, O Madhava, through toil and the rays of the Sun, are looking like faded lotuses !" There, the bravo sons of Dhrishtadyumna, of tender years and all adorned with garlands of gold and beautiful Angadas, arc lying, slain by Drona :" Like insects on a blazing fire, they have all been burnt by falling upon Drona whose car was the chamber of fire, having the bow for its flames and shafts and darts and maces for its fuel !'* Similar- ly, the five Kekaya brothers, possessed of great courage, and adorned with beautiful Angadas, are lying on the ground, slain by Drona and with their faces turned towards that hero !'• Their coats of mail, of the splendour of heated gold, and their tall standards and cars and garlands all made of the same metal, are shedding a bright light on the Earth like so many blazing fires!'* Bohold, O Madhava, king Drupada over- thrown in battle by Drona, like a mighty elephant in the forest slain by a hug,? Uon!'^ The bright umbrella; »vhitc in
5* Kahabharata; IJalapradanikcc
hue, of the king of the Panchalas, shines, O lotus-eyed one, like the moon in the autumnal firmament !'* The daughters-in- law and the wives of the old king, afllicted with grief, having burnt hi3 body on the funeral pyre, are proceeding, keeping the pyre to their right !'* There, those ladies, deprived of their senses, are removing the brave and great bowman, viz., Dhrishtaketu, that bull among the Chedis, slain by Drona !" This crasher of foes, O slayer of Madhu, this great bowman having baffled many Aveapons of Drona, lieth there, deprived of life, like a tree uprooted by the wind 1*' Alas, that brave ruler of the Chedis, that mighty car-warrior, viz., Dhrishta- ketu, after having slain thousands of foes, lies, himself depriv- ed of life !" There, O Hrishikega, the wives of the ruler of the Chedis are sitting around his body still decked with fair locks and beautiful ear-rings, though torn by carnivorous birds !'* Those foremost of ladies, placing upon their laps the prostrate form of the heroic Dhrishtaketu born of the Da^arha race, are crying in sorrow !"* Behold, O Hrishikega, the son, possessed of fair locks and excellent ear-rings, of that Dhrishta- ketu, hacked in battle by Drona with his shafts !*' He never deserted his sire while the latter battled with his foes ! Mark, O slayer of Madhu, he does not, even in death, desert that heroic parent !" Even thus, my son's son, that slayer of hostile heroes, viz., the mighty-armed Lakshmana, hath followed his sire Duryodhana !*'' Behold, 0 Kecava, the two brothers of Avanti, viz., Vinda and Anuvinda, lying there on the field, like two blossoming ^dla trees in the spring overthrown by the tempest !" Clftd in golden armour and adorned with Angadas of gold, they are still armed with swords and bows ! Possessed of eyes like those of a bull, and decked with bright garlands, both of them are stretched on the field !" The Pandavas, O Krishna, with thyself, are surely unslayablo, since they and thou have escaped from Drona and Bhishma, from Kama the son of Vikartana, from Kripa,*° from Duryodhana, from the son of Drona, from the mighty car-warrior Jayadratha, from Somadatta, from Vikarna, and from the brave Kritavar- man !'^ Behold the reverses brought about by Time ! Those bulls among men that were capable of slaying the very cclcs-
i
Varva.] stref parva," 55
tial3 by force of thoir weapons, have themselves been slain !" Without doubt, O Mfvdhava, there is nothing difficult for destiny to bring about, since oven those bulls among men, those heroes, have been slain by Kshatriya warriors !*• My sons endued with great activity were (regarded by me as) slain even then, O Krishna, when thou returnedst unsuccessfully to Upa- plavya !'* Cantanu's son and the wise Vidura told me then, — Cease to bear affection for thy children ! — "The interviews of those persons could not go for nothing. Soon, O Janarddana, have my sons been consumed into ashes!'"**
Vaicjampayana continued, — "Having said these words, Gan- dhari, deprived of her senses by grief, fell down on the Earth ! Casting off her fortitude, she suffered her senses to be stupi- fied by grief ;*' Filled with wrath and with sorrow at the death of her sons, Gandhari, with agitated heart, ascribed every fault to Ke<java."
"Gandhari said, — 'The Pandavas ar.d the Dhartarashtras, O Krishna, have both been burnt ! Whilst they were thus being exterminated, 0 Janarddana, why wert thou indifferent to them ?*' Thou wert competent to prevent the slaughter, for thou hast a large number of followers and a vast force ! Thou hadst eloquence, and thou hadst the power (for bringing about peace) ;*" Since deliberately, O slayer of Madhu, thou wert indifferent- to this universal carnage, therefore, O mighty- armed one, thou shouldst reap the fruit of this act !*' By the little merit I have acquired through waiting dutifully on my husband, by that merit so difficult to attain, I shall curse thee, O wielder of the discus and the mace !** Since thou wert in- different to the Kurus and the Pandavas whilst they slew each other, therefore 0 Govinda, thou shalt be the slayer of thy own kinsmen !** On the thirtysixth year from this, O slayer of Madhu, thou shalt, after causing the slaughter of thy kinsmen and friends and sons, perish by disgustful means Avithin the wilderness :** The ladies of thy race, deprived of sons, kins- men, and friends, shall weep and cry even as these ladies of the Bharata race !' "**
Vai9ampriyana continued,— "Hearing these words, the high- souled YasudQva, addressing the venerable Gandhari, said un-
56 MAHABHARATA," [Jalapraddnifca
to her these words, with a faint smile,*' — 'There is none in the world, save myself, that is capable of exterminating the Vrish- nis ! I know this well ! I am endeavouring to bring it about ! In denouncing this curse, O thou of exceLent vows, thou hash aided me in the accomplishment of that task!*' The Vrishnis are incapable of being slain by others, be they human beinga or gods or Ddnavaa ! The Yadavas, therefore, shall fall by one another's hand''** After ho of Da(;arha's race had said these words, the Pandavas became stupified. Filled with anxiety, all of them became hopeless of life 1' "*
'49
Section XXVI.
"The holy one said, — 'Arise, arise, 0 Gflndhari, do not set thy heart on grief ! Through thy fault, this vast carnage has taken place !* Thy son Dtfryodhana was wicked-souled, en- vious, and exceedingly arrogant. Applauding his wicked acts, thou regardest them to be good !* Exceedingly cruel, he was the embodiment of hostilities, and disobedient to tlie injunc- tions of the o'd. Why dost thou wish to ascribe thy own faults to me ?* Dead or lost, the person that grieves for what has already occurred, obtaineth more grief. By indulging in grief, one increases it twofold !* A woman of the regenerate class bears children for the practice of austerities ; the cow brings forth offspring for bearing burthens ; the mare brings forth her young for acquiring speed of motion ; the ^udra. woman bears a child for adding to the number of servitors ; the Vaigdijcl woman for adding to the number of keepers of cattle. A princess, however, like thee, brings forth sons for being slaughtered !' "*
VaiQampayana said, — "Hearing these words of Vasudeva that were disagreeable to her, Gandhari, with heart exceedingly agitated by grief, remained silent.^ The royal sage Dhrita- rashtra, however, restraining the grief that arises from folly, enquired of Yudhishthira the just, saying,' — 'If, O son of Pandu, thou knowest it, tell me the number of those that have fallen in this battle, as also of those that have escaped \\ith life !'*
, arva.] btree parai,' ^^
"Yudhishthira answered, — 'One billion six hundred and sixty millions and twenty thousand men have fallen in thia battle.' Of the heroes that have escaped, the number is twenty- four thousand one hundred and sixty five.'"
Dhritarashtra said, — Tell me, 0 mighty-armed ere, fot thou art conversant with everything, to what ends have those foremost of men attained.''*
"Yudhishthira said, — 'Those warriors of true prowess thai! have cheerfully cast off their bodies in fierce battle, have all attained to regions like those of Indra." Knowing death to be inevitable, they that have encountered it cheerlessly, have attained to the companionship of the Gandharvas.^* Those warriors that have fallen at the edge of weapons, while turn- ing away from the field or begging for quarter, have attained to the world of the Gahyalca^.^* Those high-sou led warriors who, observant of the duties of Kshatriyahood and regarding flight from battle to bo shameful, have fallen, mangled with keen weapons, while advancing unarmed against fighting foes, have all assumed bright forms and attained to the regions of Erahman !'*"'* The remaining warriors, that have anyhow met with death on the precincts of the field of battle, have attained to the region of the Uttara-Kurus.'*^
Dhritarushcra said, — 'By the power of what knowledge, O son, thou seest these things like one crowned with ascetio success ? Tell me this, O mighty-armed one, if thou thinkest that I can listen to it without impropriety !''*
"Yudhishthira said, — 'While at thy command I wandered in the forest, I obtained this boon on the occasion of sojuurn- ing to the sacred places!'^ I met with the celestial Bishi Loma^a and obtained from him the boon of spiritual vision, Thus on a former occasion I obtained second sight through the power of knowledge !'"
'Dhritarfishtra said, — 'Is it necessary that our people should burn, with due rites, the bodies of both the friendless and the friended slain ?" What shall we do with those that have none to look after them and that have no sacred fires ? The duties that await us are many. Who are these whose (last) rites we should perform ?** 0 Yudhishthira, will they obtain
S
:|r3 MAHABHAEiTA," IJalaiovadanikci
regions of blessedness by the merit of their acts, they whose bodies are now being *jorn and dragged by vultures and other birds?'"*'
Vai9ampayana continued, — "Thus addressed, Kunti's son Yudhishthira of great wisdom commanded Sudharman (the priest of the Kauravas) and Dhaumya, and Sanjaya of the SiUa order,** and Vidura of great wisdom, and Yuyutsu of Kuru's race, and all his servants headed by Indrasena, and all the other Satas that were with him,** saying, — 'Cause the funeral rites of the slain, numbering by thousands, to be duly performed, so that no body may perish for want of persons to take care of them !'" At this command of king Yudhishthira the just, Vidura and Sanjaya and Sudharman and Dhaumya and Indrasena and othei3;'' procuring sandal aloe and other kinds of wood used on such occasions, as also clarified butter and oil and 'rerfumes and costly silken robes and other kinds of cloth,*® and large heaps of dry wood, and broken cars and diverse kinds of weapons,'^ caused funeral pyres to be duly made and lighted and then without haste burnt, with due rites, the slain kings in proper order.^" They properly burnt opon those fires that blazed forth with libations of clarified butter poured in torrents over them, the bodies of Duryodhana and his hundred brothers, of Calya, and Cala, and king Bhuri^ravas ;*' of king Jayadratha and Abhimanyu, O Bharata ; of Dusgasana's son and Lakshmana and king Dhrishtaketu ; of Vrihanta and Somadatta and the hundreds of Srinjayas ; of king Kshemadhanwan and Virata and Drupada ; of Cikhandin the prince of the Panchalas, and Dhrishtadyumna of Prisha- ta's race; of the valiant Yudharaanyu and Uttamaujas ; of the ruler of the Ko^alas, the sons of Draupadi, and Cakuni the son of Suvala ; of Achala and Vrishaka, and king Bhaga- datta ; of Kama and his son of great wrath ; of those great bowmen, viz., the Kekaya princes, and those mighty car-warriors, viz., the Trigartas ; of Ghatotkacha the prince of Rdkshasas, and the brother of Vaka ; of Alamvusha, that foremost of Rakshasas, and king Jalasandha ; and of hundreds and thou- sands of other kings.^*"^' The Pitri-mcdlia rites in honor of some of the illustrious dead were performed there, while some
Tarva.1 eiKEE parvaj jBQI
sang Saman^, and some uUcrcd lamentations for the dead.'* With the loud noise of Sdmans and Richs, and the lamenta- tions of the women, all creatures became stupified that night.**^ The funeral fires, smokeless and blazing brightly (amid the sur- rounding darkness), looked like luminous planets in the firma- ment enveloped by clouds.*' Those among the dead that had come from diverse realms and were utterly friendless, were piled together in thousands of heaps and, at the command of Yudhishthira, were caused to be burnt by Vidura through a large number of persons acting coolly and influenced by good- will and affection, on pyres made of dry wood.**"*^ Having caused their last rites to be performed, the Kuru king Yudhish- thira, placing Dhritarushtra at his head, proceeded towards the river Ganga."**
Section XXVII.
Vai(;ampayana said, — "Arrived at the auspicious Ganga full of sacred water, containing many lakes, adorned with high banks and broad shores, and having a vast bed, they cast off their ornaments, upper garments, and belts and girdles. The Kuru ladies, crying and afflicted with great grief, offered obla- tions of water unto their sires and grandsons and brothers and kinsmen and sons and reverend seniors and husbands. Conver- sant with duties, they also performed the water-rite in honor of their friends.'"" While those wives of heroes were perform- ing this rite in honor of their heroic lords, the access to the stream became easy, although the paths (made by the tread of many feet) disappeared afterwards.** The shores of the stream, though crowded with those spouses of heroes, looked as broad as the ocean and presented a spectacle of sorrow and cheerless- ness.' Then Kunti, 0 king, in a sudden paroxysm of grief, weepingly addressed her sons in these soft words :* — 'Thafr hero and great bowman, that leader of leaders of car-divisions, that warrior distinguished by every mark of heroism, who hath been slain by Arjuna in battle,' that warrior whom, ye sons of Pandu, ye took for a Satan child born of Radha, that hero who shone in the midst of his forces like the lord Surya himself/ who battled with all of you and your followers, who
'€0 XEAHABHARiTA. [Jalapvaddniha
looked resplendent as he commanded the vast force of Duryo- dhana,' who had no equal on Earth for energ)% that hero who preferred glory to life,*** that unrctiring warrior firm in truth and never fatigued with exertion, was your eldest brother 1 Ofifer oblations of water unto that eldest brother of yours who was born of me by the god of day ! That hero was born with a pair of ear-rings and clad in armour, and resembled Surya himself in splendour !'""'• Hearing these painful words of their mother, the Pandavas began to express their grief for Kama. Indeed, they became more afflicted than ever." Then that tiger among men, viz., the heroic Yudhishthira, sighing like a snake, asked his mother, — 'That Kama who wag like an ocean having shafts for his billows, his tall standard for his vortex,'* his own mighty arms for a couple of huge alligators, his large car for his deep lake, and the sound of his palms for his tempestous roar, and whose impetuousity none could with- stand save Dhananjaya, O mother, wert thou the authoress of that hero's being ? How was that son, resembling a very celes- tial, born of thee in former days ?'*"" The energy of his arms scorched all of us ! How, 0 mother, couldst thou conceal him like a person concealing a fire within the folds of his cloth ?" His might of arms was always worshipped by the Dharta- rashtras even as we always worship the might of the wielder of GdndivaV^ How was that foremost of mighty men, that first of car-warriors, who endured the united force of all lords of Earth in battle, how was he a son of thine?" Was that foremost of all wielders of weapons our eldest brother ? How didst thou bring forth that child of wonderful prowess?*** Alas, in consequence of the concealment of this affair by thee, we have been undone! By the death of Kama, ourselves with all our friends have been exceedingly afflicted !*^ The grief I feel at Kama's death is a hundred times greater than that which was caused by the death of Abhimanyu and the sons of Draupadi, and the destruction of the Panchalas and the Kurus ! Thinking of Kama, I am burning with grief,
* So large was that concourse of human beings that in consequence Df their tread, paths appeared where paths were none. The access to the stream was thus facilitated. — T.
Parva.] STIIEE PARVA. 61
like a p3rson thrown into a blazing fire !""" Nothing could have heen unattainable by ua, not excepting things belonging to heaven ! Alas, this terrible carnage, so destructive of the Kurus, would not have occurred !"'* Copiously indulging in lamentations like these, king Yudhishthira the just uttered loud wails of woe. The puissant monarch then offered oblations of water unto his deceased elder brother.** Then all the ladies that crowded the shores of the river suddenly sent up a loud wail of grief." The intelligent king of the Kurus, viz., Yudhishthira, caused the wives and members of Kama's family to be brought before him.'' Of righteous soul, he perfurmod, with them, the water-rite in honor of his eldest brother. Having finished the ceremony, the kiiig, with his senses exceedingly agitated, rose from the waters of Gunga."'*
FINIS ST REE PARVA.
\
THE MAHABHARATA
or
ERISHNA-DWAIPATANA VTASA TRANSLATED
INTO
ENGLISH PROSE.
f^mtr* m •
Published and distributed chiefly gratis
BY
PRATIPA CHANDRA RiY. c. i. e.
gANTI P ARVA,
CALCUTTA :
BHIRATA PRESS.
No. 1, Raja Gooroo Dass' Street. 1890.
( The right 9/ Iramlaiion is reserved. )
NOTICE,
Of the Eighteen books of which tho great Epic of VySsa consista, the translation of Eleven booka baa been completed. The portion that remains represents a little less than a third or a little more than a fonrth. Gigantic as the undertaking had appeared to me at tho com- mencement, I was sustained by the hope that the liberality of the Government and the Princes and Chiefs with the Raises and people of India would be sufficient to carry me through it. I cannob say that my expectations in this respect have been falsified. From the Govern- ment, as represented by its highest Officials, I have received nothinfr but? uniform kindness and encouragement, Tho subordinate Officers also have given me every help. To the Princes and Chiefs of India my obligations are every great. The Raises and people also of my country have not entirely abandoned me. The Editors also of the Indian Newspapers have favored me with their active aid and sympathy. It is scarcely necessary for me to say that but for the sympathetic aid obtained from all these quarters I could never have succeeded in doing what T have done.
Grateful, therefore, as I am for this aid obtained from various quarters and for the sympathy and encouragement I have received from Oriental scholars of repute in almost every part of the world, I regret to state that the little success I have been able to achieve has excited the leal- ousy and envy of some of my own countrymen who, from their culture and pursuits and the sentiments of patriotism with which they are generally credited, were the very last persons that could be expected to stand aloof from a work of this kind, or contemplate it with fedinf'g
tf dissatisfaction, or ofiFer active opposition to its proseciTtion and pro- ress. Fortunately their number is small, and their malice, in its im- ipotence, occasionally displays itself in newspaper paragraphs and letters ^eemiug with deliberate misrepresentations and false insinuations and he value of which is on a par with that of their more pretentious eriti- isnw of fche polity under which thsy live. No country in the world i»
[ 2 ]
perfectly destitute of the exhibition of succeag, however silently and painfully achieved, being pursued by malignity, but I regret to say that notwithstanding the tall talk in which we often indulge about our own virtues, Bengal has an unenviable distinction in that respect.
The total of the Government grants, representing the value, at the full rate, of 275 copies of the work that have to be supplied in return, is Bg, 17,500. Excluding the small amount of subscriptions at the full and the lower rates, the total of the contributions, repre- senting in part the value at the full rate of a good number of copies supplied in return, has been Rs. 47,825. It should be stated, however, that in obtaining those contributions, more than a third thereof was swallowed up in the travelling charges and pay of agents retained for the purpose. The work having attracted more attention than was anticipated, in both Europe and America, the number of copies have had to be increased twice, so that in reprinting the back numbers of several fascicules a considerable outlay has been incurred. Economy, however, being the soul of every arrangement of the "Datavya Bliarata Karyalaya" except in those respects where economy is not practisable or ■where its adoption would interfere with efficiency, I have been able with the limited resources at my disposal to achieve so much of the work.
It is scarcely necessary at this late decade of the Nineteenth century to vindicate the importance of a translation into English of a work like the "Mababharata." The "Mahabharata" is pre-eminently xhe ency- clopedia of the heroic age of the Hindus. Besides being a repertory of innumerable legends more or less based on facts, it derives its impor- tance from another respect. As an epic, it may or may not, in the judgment o European scholars, rai k equally with the liiud. The value, however, of the legends with which it teems to the hi.storiati o ancient manners and customs is bevond measure. But anart from all this, the "Mahabharata," from beginning to end, is intersfjersed with weighty discourses reflecting every system of })hilo8ophical opinion. All that is contained in the Upanishads, all that occurs in the innumer- a,ble treatises bearing upon the several professed systems of llrndir philosophy, all shades of opinion on every coutioverLed topic of relij,'ion.
[ 3 1
morals, and duty, may be found in some shape or other in those diaconrn- es. The twelfth book, called Cdnti, \n especial, has this characteristic. The "RrimSyana," whatever its beauty aa a popni, is, on this account, inferior to the "Mahnl)hJrata." Tt may be more Homeric in chastity and simplicity of diction, but in grandeur of conception and imagery, in historical value as a repertory of legends and a cyclopedia of philo- soDhical opinions, there cannot be any comparison between it and the "Mahabharata."
As already said, a little more than a fourth of my self-imposed task remains to be accomplishpd. The sum necessary for the purpose is not much. Besides what may be expected in subscriptions at the full and the lower rate?, an amount of Rupees twentyfive to thirty thousand may hn sufficient for completing the task. I can scarcely think that they who have so generously supported me hitherto will abandon me at this stage of the work. Having strufrfjled with many difficulties, — difficulties which I could never have hoped to vanquish or even combat with, — I have arrived within sight of the end. The figure which the Sanskrit poet em- ployed while beginning his grand poem called "Raghuvan^a," applies with a peculiar fitness to my case while commencing the English transla- tion of the "Mahabhiirata." I was really like a man getting himself to the task of crossing the shoreless Ocean on a poor raft, disregarding wind and wave. Almost mad as the enterprise was, under the fostering care of Providence I have succeeded in nearing the other shore. Shall He aban- don me now when He has brought me so far ? The port is crowded with generous spectators all of whom may mark my feeble movements and exhausted condition. Is it possible that all of them will turn away from the sight 1 Will they not throw down a chord for dragging me in ? Experience justifies me in hoping that I will not be abandoned and suffered to sink so near the shore.
}
Calcutta,
rRATAPA CHANDRA ROY, c. i. e.
September 15, 1S90.
THE MAHABHARATA
CANTI PARYA.
Section I. ( Rajadharmdnugdsana Parva.)
Having bowed down unto Ndrdyana, and Nara the forc^ tnost of male beings, and^ unto the goddess Sarasivati, muat the word Jaya be uttered.
Vai9ampriyana said, — "Having offered oblations of -water unto all their friends and kinsmen, the sons of Panda, and Vidura, and Dhritarrishtra, and all the Bharata ladies,' conti- nued to dwell there (on the banks of the sacred stream). The high-soLiled sons of Pandu desired to pass the period of mourn- ing,* which extended for a month, outside the Kuru city." After king Yudhishthira the just had performed the water-rites, many high-souled sages crowned with ascetic success and many foremost of regenerate Rishis came there to see the monarch.^ Among them were the Island-born (Vyasa), and Nslradn, and the great Rishi Devala, and Devasthana, and Kanwa. They were all accompanied by best of their pupils.* Many other members of the regenerate order, possessed of wisdom and accomplished in the Vedas, loading lives of domesticity or be- longing to the Sndtaka class, came to behold tlic Kuru king.' Those high-souled ones, as they came, were duly worshiiJiicd (by Yudhishthira). The great Rishis then took their seats on costly carpets.* Accepting the worship suited to that period (of mourning and impurity) that was offered them, they sat in due order around the king.^ Thousands of Brahmanas offered consolation and comfirt to that king of kings residing on the sacred banks of the Bhagirathi with heart exceedingly
♦ Literally, the period of impurity. The period of mourning is the period of impurity, according to the Hindu Bcripturea. By performing the CrCiddhx rite, one becomes pure again. Till then one can perform ho religious rites. — T.
2 5IAHABHAEATA, [Rcijadharmami-
agitated by grief.* Then Narada, after having accosted the Rishis with the Island-born for their first, in due time, addressed Yudhishthira the son of Dharma, saying,' — 'Through the might of thy arms and the grace of Madhava, the whole Earth, O Yudhishthira^ hath been righteously won by thee !'" By good luck, thou hast escaped with life from this dreadful battle ! Observant as thou art of the duties of a Kshatriya, dost thou not rejoice, O son of Pandu ?" Having slain all thy foes^ shall thou not gratify thy friends, O king? Having obtained this prosperity, I hope, grief doth not aftlict thee still ?'**
"Yudhishthira said, — 'Indeed, the whole Earth hath been subjugated by me through my reliance on the might of Krish- na's arms, through the grace of the Brahmanas, and through the strength of Bhim'a and Arjuna !" This heavy grief, how- ever, is always sitting in my heart, viz,, that through covetous- ness I have caused this dreadful carnage of kinsmen ! Having caused the death of the dear son of Subhadra, and of the sons of Draupadi, this victory, O holy one, appears to me in the light of a defeat !'**^' What will Subhadra of Vrishni's race, that sister-in-law of mine, say unto me? What also will the people residing in Dwaraka say unto the slayer of Madhu when he goes thither from this place ?^' This Draupadi, again, who is ever engaged in doing what is agreeable to us, bereav- ed of sons and kinsmen, is paining me exceedingly !'' This is another topic, O holy Narada, about which I will speak to thee ! In consen[uence of Kunti having kept her counsels close in respect of a very important matter, great has been my grief'.'* That hero who had the strength of ten thousand elephants, who in this world was an unrivalled car-warrior, T/ho was possessed of leonine pride and gait, who was endued with great intelligence and compassion, whose liberality was very great, who practised many high vows," who was the refuge of the Dhartarashtras, who was sensitive about his honor, whose prowess was irresistible, who was ready to pay off all injuries and was always wrathful (in battle), who overthrew us in repeated encounters," who was quick in the use of weapons, conversant with every mode of warfare, possessed of great skill, and endued wi^h wonderful valour, (that Kama) was a son of
f^saw a Parva.'] canti parva. %
Kunti, barn secretly of her, and therefore a uterine brother of ours !" Whilst we were offering oblations of water unto the dead, Kunti spoke of him as the son of Surya, Possessed of every virtue, that child had been cast into the water." Hav- ing placed him in a basket made of light materials, Kunti committed him to the current of Ganga. Ho who was regarded by the world as a Sitta's child born of Radha,*' was really the eldest son of Kunti and, therefore, our uterine brother ! Covetous of kingdom, alas, I have unwittingly caused that brother of mine to be slain ! It is this that is burning my limbs iike a fire burning a heap of cotton !** The white-steeded Arjuna knew him not for a brother ! Neither I, nor Bhimjv, nor the twins, knew him for such ! He, however, of excellent bow knew us (for his brothers).*' We have heard that on on« occasion Pritha went to him for seeking our good and address- ed him, saying, — Thou art my son !'* — That illustrious hero, however, refused to obey Pritha's wishes. Subsequently, we are informed, he said unto his mother these words :*' — I am \inablo to desert Duryodhana in battle ! If I do so, it would be a dishonorable, cruel, and ungrateful act !" If, yielding to thy wishes, I make peace with Yudhishthira, people will say that I am afraid of the white-steeded Arjuna !" Hav- ing vanqTiishcd Arjuna with Kcgava, therefore, in battle, I will subsequently make peace with Dharma's son ! — Even these were his words as we have heard." Thus answered, Pritha once more addressed her son of broad chest and said, — Fight Phalguna then, but spare my four other sons!" — The intelli- gent Kama, with joincd-hands, then replied unto his trem- bling mother, saying, — If I get thy four other sons even under my power, I will not slay theni !" Without doubt, O god- dess, thou shalt continue to have five sons ! If Kama be slain with Arjuna thou shalt have five ! If, on the other hand, Arjuna bo slain, thou shalt have five, numbering me !" — Desir- ous of the good of her children, his mother once more said unto him, — Go, 0 Kama, do good unto those brothers of thine whose good thou always seekest !" — Having said these word?, Pritha took his leave and came back to her abode. That hero has been slain by Arjuna^— the uterine j&rother by the
4 MAHABHARATA. [Rajadharmanu-
brother !'* Neither Prithii, nor he, had ever disclosed the secret, O lord ! That hero and great bowman, was therefore shain by Arjuna in battle !'* Subsequently I have come to know, O best of regenerate ones, that he was my uterine brother ! Indeed, at Prithas words I have come to know that Kama was our eldest-born !" Having caused my brother to be slain, my heart is burning exceedingly ! If I had both Kama and Arjuna for aiding me, I could have vanquished Vasudeva himself!^* Whilst I was tortured in the midst of the assembly by the wicked-souled sons of Dhritarashtra, my wrath, sud- denly provoked, became cooled at sight of Kama !®^ Even while listening to the harsh and bitter words of Kama himself on that occasion of our match at dice, — to the words, that is, that Kama uttered from desire of doing Avhat was agreeable to Duryodhana,*° — my wrath became cooled at sight of Kama's feet. It seemed to me that Kama's feet resembled the feet of our mother Kunti !** Desirous of finding out the reason of that resemblance between him and our mothar, I reflected for a long time. With even my best exertions I failed to find the cause !** Why, indeed, did the Earth swallow up the wheels of his car at the time of battle ? Why was my brother cursed ? It behoveth thee to recite all this to me !*^ I desire to hear everything from thee, 0 holy one ! Thou art acquainted with everything in this world and thou knowest both the past and the future !' ""
Section II.
Yai(jampayana said, — "That foremost of speakers, viz., the sage Narada, thus questioned, narrated everything about the manner in which he who was believed to be a Suta's son had been curbed (in former days).*
"Naradi said, — It is even so, O mighty-armed one, as thou sayest, O, Bhilrata ! Nothing could resist Kama and Arjuna in battle !^ This, O sinless one, that I am about to tell thee is unknown to the very gods. Listen to me, O mighty-armed one, as it befell in former dajys !* How all the Kshatriyas, cleansed by weapons, should attain to regions of bliss, was the
f asawa Farva.] canti parva. 5
question. For this, a child was conceived by Kiuili in her maidenhood, capable of provoking a general war.* Endued with great energy, that child came to have the status of a Suta. He subsequently acquired the science of weapons from the pre- ceptor (Drona), that foremost descendant of Angirasa's race.* Thinking of the might of Bhimasena, the quickness of Arjuna in the use of weapons, the intelligence of thyself, O king, the humility of the twins, the friendship, from earliest years, be- tween Vjlsudeva and the wieldcr of Gdndiva, and the affec- tion of the people for you all, that young man was burnt with envy.'"' In early age he made friends with king Duryodhana, led by accident and his own nature and the hate he bore to- wards you all.' Beholding that Dhananjaya was superior to every one in the science of weapotis, Kama one day approach- ed Drona in private and said these words unto him," — I desire to be acquainted with the Brahma weapon, with all its man- tras and the power of withdrawing it, for I desire to fight Arjiina '.'" — Without doubt, the affection thou bearest to every one of thy pupils is equal to what thou bearest to thy own son ! I pray that all masters of the science of Aveapons may, through thy grace, regard me as one accomplished in weapons !" — Thus addressed by him, Drona, from partiality for Phalguna, as also from his knowledge of the wickedness of Kama, told hijj-j^n — None but a Brahmana, who has duly observed all vows, should be acquainted with the Brahma weapon, or a Kshatriya that has practised austere penances, and no other !" — When Drona had answered thus, Kama, having worshipped him, obtained his leave, and proceeded without delay to Rama then residing on the Mahendra mountains.'* Approaching Rama, he bent his head unto him and said, — I am a Brahmana of Bhrigu's race ! — This procured honor for him.'* With this knowledtre about his birth and familv, Rama received him kindly and said, — Thou art welcome ! — at which Kama be- came highly glad.'* While residing on the Mahendra moun- tains that resembled heaven itself, Kama met and mixed with many Gandharvas, and Yakshas, and gods.*'' Residing there, he acquired all the weapons duly, and became a great favorite of the gods, the Oandharvas, and the Rdkshasas,'^ One day he
6 MAHABHARATA, [Rajadharmanii'
roved on the sea coast by the side of that asylum. Indeed, Surya's son, afmed Avith bow and sword, wandered alone," While thus employed, O Partha, he inadvertently slew, with- out willing it, the Homa cow of a certain utterer of Brahma who daily performed his Agnihotra rite.*" Knowing that he had perpetrated that act from inadvertence, he informed the the Brahmana of it. Indeed, Kama, for the object of gratify- ing the owner, repeatedly said, — " — O holy one, I have killed this thy cow without willing it ! Forgive the act !" — Filled with wrath, the Brahmana, rebuking him, said these Avords ! — O thou of wicked conduct, thou deservest to be killed ! Let the fruit of this act be thine, O thou of wicked soul !*' While fighting him, O wretch, whom thou always challengest, ajid for whose sake thou strivest so much every day, the Earth shall swallow the wheel of thy car !'* And while the wheel of thy car shall thus be swallowed up by the Earth, thy foe, putting forth his prowess, will cut off thy head, thyself being stupified the while ! Leave me, 0 vile man !*' As thou hast heedlessly slain this my cow, even so will thy foe cut off thy head while thou shalt be heedless !** — Though cursed, Kama still sought to gratify that foremost of Brahmanas by offering him kine and wealth and gems. The latter, however, once more answered him,'^ — All the worlds will not succeed in falsifying the words spoken by me ! Go hence or remain, do whatever thou likest !*' — Thus addressed by the Brahmana, Kama, hanging down his head from cheerlessness, returned timidly to Rama, reflecting on that matter.'""
Section III.
"Narada said, — 'That tiger of Bhrigu's race, (viz., Rama), was well pleased with the might of Kama's arms, his affection (for him), his self-restraint, and the services he did unto his preceptor.' Observant of ascetic penances, Rama cheerfully communicated, with due forms, unto his penance-observing disciple, everything about the Brahma weapon with the man- tras for withdrawing it.* Having acquired a knowledge of that weapon, Kama began to pass his days happily in Bhrigu's
C'^sana Parva.] canti parvAi 7
retreat, and endued with wonderful prowess, he devoted him- self with great ardour to the science of weapons.' One day Riima of great intelligence, while roving with Kama in the vicinity of his retreat, felt himself very weak in consequence of the fasts he had undergone.* From affection begotten by confidence, the tired son of Janndvgni, placing his head on Kama's lap, slept soundly.* While his preceptor was thus sleeping (with head) on his lap, a frightful worm, whose bite was very painful and which subsisted on phlegm and fat and flesh and blood, approached the presence of Kama.* That blood- drinking worm, approaching Kama's thigh, began to pierce it. Through fear of (awaking) his preceptor, Kama became unable to either throw away or kill that animal.'' Though his limb was bored through by that worm, O Bhfirata, the son of Surya, lest his preceptor should awake, suffered it to do its pleasure.' Though the pain was intolerable, Kama bore it with l/oroic patience, and continued to hold Bhrigu's son on his lap, with- out quivering in the least and without manifesting any sign of pain.* When at last Karna's blood touched the body of Rama of great energy, the latter awoke and said these words in fear,'* — Alas, I have been made impure ! What is this that thou art doing ! Tell me, casting off all fear, what is the truth of this matter !" — Then Kama informed him of that worm's bite. Rama saw that worm which resembled a hog in shape.'* It had eight feet and very keen teeth, and it was covered with bristles that were all pointed like needles. Called by the name of Alarka, its limbs were then shrunk (with fear)." As soon as RTima cast his eyes on it, the worm gave up its life-breaths, melting in that blood which it had drawn. All this seemed wonderful.'* Then in the welkin was seen a Rakshasa of terrible form, dark in hue, of a red neck, capable of assuming any form at will, and staying on the clouds.'* — His object fulfilled, the Rakshasa, with joined hands, addressed Rfuna, saying," — 0 best of ascetics, thou hasb rescued me from this hell ! Blessed be thou, I adore thee, thou hast done me good V — Possessed of groat energy, the mighty-armed son of Jamadagni said unto him, — Who art thou ? And why also didst thou fall into hell ? Tell me all this 1" lie answered,
8 MAHABHARATA, [RajadharmctnU"
—Formerly I was a great Asura of the name of DaiKja, In the Krita period, O sire, I was of the same age with Bhrigu !'' I ravished the dearly-loved spouse of that sage. Through his curse I fell down on the Earth in the form of a worm !*° In anger thy ancestor said unto me, — [Subsisting on urine and phlegm, O wretch, thou shalt lead a life of hell !]*^ I then beseeched him, saying, — [When, O Brahmana, will this curse end ?] — Bhrigu replied unto me, saying, — [This curse shall end through Rama of my race!]** — It was for this that I had obtained such a course of life like one of uncleansed soul ! O righteous one, by thee, however, I have been rescued from that sinful life !*' — Having said these words, the great Asura, bonding his head unto E-ama, went away. Then Rama wrath- fully addressed Kama, saying,** — 0 fool, no Brahmana could endure such agony ! Thy patience is like that of a Kshatriya ! Tell me the truth, without fear I** — Thus asked, Kama, fearing to be cursed, and seeking to gratify him, said these words, — O thou of Bhrigu's race, know me for a SiUa, a race that has sprung from the intermixture of Brahmanas with Kshatriyas !'® People call me Kama the son of Radha ! O thou of Bhrigu's race, be gratified with my poor self that has acted from the desire of obtaining weapons !" There is no doubt in this that a reverend preceptor in the Vedas and other branches of know- ledge is one's father ! It was for this that I introduced myself to thee as a person of thy own race !*^ — Unto the cheer- less and trembling Kama, prostrated with joined hands upon Earth, that foremost one of Bhrigu's race, smiling though filled with wrath, answered,*' — Since thou hast, from avarice of weapons, behaved here with falsehood, therefore, O wretch, this Brahma weapon shall not dwell in thy remembrance !*°* Since thou art nut a Brahmana, truly this Brahma weapon shall not, up to the time of thy death, dwell in thee when thou shalt be engaged with a warrior equal to thyself !-f Go
* Literally, "sliall not appear to thee by inward light." — T.
t The meaning is this : — "This we apon shall not dwell with thee up to thy last moments. Thou shalt forget it or it shall not appear at thy bidding, when thy death becomes nigh, though at other times, thou mayst be master of it !" — T.
(jclsana Parva.] canti parva. 9
horice, this is no placo for a person of such fulse behavionr as thou ! On Earth, no Kshtriya will bo thy equal in battle !"— ' Thus addressed by Rama, Kama came away, having duly taken his leave. Arriving then before Duryodhana, he informed him, saying, — I have m^ustcred all weapons I-
•38
Section IV.
"Narada said, — 'Having thus obtained weapons from him of Bhriga's race, Kama bogan to pass his days in grjat joy, in tho company of Duryodhana, O bull of Bharata's race !' Once on a time, O monarch, many kings repaired to a Self choice at the capital of Chitrangada, the ruler of the country of the Killingas." The city, O Bharata, full of opulence, was known by the name of Rajapura. Hundreds of rulers repaired thither for obtain- ing the hand of the maiden.' Hearing that diverse kings had assembled there, Duryodhana also, on his golden car, proceed- ed thither, accompanied by Kama.* When the festivities commenced in that Self-choice, diverse rulers, O best of kings, came thither for the hand of the maiden.* There were amongst them Ci(jupala and Jarasandha and Bhishmaka and Vakra, and Kapotaroman and Nila and Rukmi of steady prowess,' and Cri'^rda who was ruler of the kingdom of females, and A9oka and Catadhanwan and the heroic ruler of the Bhojas.' Besides these, many others who dwelt in the countries of the South, and many preceptors (in arms) of the mlcccha tribes, and many rulers from the East and the North, O Bharata, came ther^.* All of them were adorned with golden Angadas, and possessed of the splendour of pure gold. Of efiulgent bodies, they were like tigers of fierce might.' After all those kings had taken their seats, O Bharata, the maiden entered tiie arena, accompanied by her nurse and a guard of eunuchs.'** Whilst being informed of the names of the kings (as she made her round), that maiden of the fairest complexion passed by the sou of Dhritarashtra as she had passed others before him)." Duryo- dhana, however, of Kuru's race could not tolerate that rejection of himself Disrecrardinrj all the kings, he commanded the maiden, to stop." Intoxicated with thr pride of energy, and relying 2
10 ^AHABHARATA. [Rdjadhai^inanvir
npoji Bhishma and Drona, king Duryodhana, taking up that maiden on his car, abducted her with force.*' Armed with sword, clad in mail, and his fingers cased in leathern fences, Kama, that foremost of all wielders of weapons, riding on his car, proceeded along Duryodhana's rear.'* A great uproar then took place among the kings, all of whom were actuated by the desire for fight. — Put on your coats of mail ! Let the cars be made ready ! — (These were the sounds that were heard)." Filled with wrath, they pursued Kama and Duryodhana, showering their arrows upon them like masses ol clouds pouring rain upon a couple of hills," As they thus pursued them, Kama felled their bows and arrows on the ground, each with a single arrow.'' Amongst them some became bowless, some rushed bow in hand, some were on the point of shooting their shafts, and some pursued them, armed with darts and maces." Possessed of great lightness of hands, Kama, that foremost of all smiters, afflicted them all. He deprived many kings of their drivers, and thus vanquished all those lords of Earth.'^ They then themselves took up the reins of their steeds, and saying, —Go away, go away, — turned away from the battle with cheer- less hearts." Protected by Kama, Duryodhana also came away, with a joyous heart, bringing with him the maiden to the city ealled after elephant.' ""
Section V.
*'Naradi said, — 'Hearing of the fame of Kama's might, the tuler of the Magadhas, viz., king Jarasandha, challenged him to a single combat. Both conversant with celestial weapons, a fierce battle took place between them in which they struck each other with diverse kinds of arms." At last when their arrows were exhausted and bows and swords were broken and they both became earless, they began, possessed of might as they were, to fight with bare arms.* While engaged with him in mortal combat with bare arms, Kama was about to sever the two portions of his antognist's body that had been united together by Jara.* The king (of Magadha) then, feeling himielf y^ry mich paiuei, cast off all desire of hostility and ad-
(g<iidna Parva.] canti parva, 11
dressed Kama, saying, — I am gratified !' — From friendship h«r then gave unto Kama the town Malini. Before this, that tiger among men and subjugator of all foes, (viz., Kama) had been king of the Angas only,* but from that time that grinder of hostile forces began to rule over Champa also, agreeably to the wishes of Duryodhana, as thou knowest !' Thus Kama be- came famous on Earth for the valour of his arms. When, for thy good, the Lord of the celestials begged of him his (natural) coat of mail and ear-rings,' stupificd by celestial illusion, he gave away those precious possessions,' Deprived of his ear-rtngs and divested of his natural armour, he was slain by Arjuna in Vasudeva's presence.'* In consequence of a Brfihmana's curse, fts also of the curse of the illustrious Rama, of the boon granted to Kunti and the illusion practised on him by Indra," o£ his depreciation by Bhishma as only half a car- warrior, at the tale of Rathas and Atirathas, of the destruction of his energy caused by Oalya (with his keen speeches), of Vasvxdeva's policy," and, lastly, of the celestial weapons obtained by Arjuna from Rudra and Iiidra and Yama and Varuna and Kuvera and Drona and the illustrious Kripa,'* the wielder of Gandiva succeeded in slaying Vikartana's son Kama of effulgence like that of Surya himself !** Even thus had thy brother been cursed and beguiled by many ! As, however^ he has fallen in battle, thou shouldst not grieve for that tiger among men 1'"**
Section VI. Vai<jampayana'said,— "Having said these words, the celes- tial Rishi Narada became silent. The royal sage Yudhishthira. filled with grief, became plunged in meditation.' Beholdmg that hero cheerless and unmanned by sorrow, sighing like a snake and shedding copious tears,* Kunti, herself filled with grief and almost deprived of her senses by sorrow, addressed him in these sweet words of grave import and well suited to the occasion :' — O mighty-armed Yudhishthira, it behoveth thee not to give way to sorrow thus ! O thou of great wisdom, kill this grief of thine, and listen to what I say !* I tried in past times to apprise Kama of hia brothwship with thee.
12 MAHABHARATA. [RcijudharmdnU'
ThjB god Surya also, O foremost of all righteous persons, did the same.' All that a well-wishing friend, from desire of good, should say unto one, was said unto Kama by that god in a dream and once more in my presence !' Neither by affliction not by reasons could Surya or myself succeed in pacifying him- or inducing him to unite himself with thee '^ Succumbing to the influence of Time, he became resolved upon wreaking his enmity on thee. As he was bent upon doing injuries unto you all, I myself gave up the attempt.'* Thus addressed by his mother, king Yudhishthira, with tearful eyes and heart agitated by grief, said these words :' — 'In consequence of thyself having concealed thy counsels, this great affliction has overtaken me !' Possessed of great energy, the righteous king then, in sorrow, cursed all the women of the world, saying, — 'Henceforth no woman shall succeed in keeping a secret !''" — The king then, recollecting his sons and grandsons and kinsmen and friends, 'became filled with anxiety and grief." Afflicted with sorrow, the intelligent king, resembling a fire covered with smoke, be- came penetrated with despair."'"
Section VII.
Vai^ampayana .said, — "The righteous-souled Yudhishthira, with an agitated heart and burning with sorrow, began to grieve for that mighty car-warrior Kama.' Sighing repeatedly, he addressed Arjuna, saying, — 'If, O Arjuna, we had led a life of mendicancy in the cities of the Vrishnis and the Andhakas, then this miserable end would not have been ours in consequence of having exterminated our kinsmen !*"^ Our foes, the Kurus, have gained in prosperity, while we have be- come divested of all the objects of life, for what fruits of righteousness can be ours when we have been guilty of self- slaughter ?** Fie on the usages of Kshatriyas, fie on might and valour, and fie on wrath, since through these such a cala- mity hath overtaken us !* Blessed are forgiveness, and self-
* The Kurus, our foes, having fallen in battle, have all gone to heaven, while grief has become our lot. — T.
l^dsana Parva.] canti parva. 13
restraint, aud purity, with rcuuiifiatioji an.d humility, and abs- tention from injury, and truthfulness of speech on all occasions, which arc all practised by forest-recluses 1* Full of pride and arrogance, ourselves, however, through covetousness and folly and from desire of enjoying the sweets of sovereignty, have fallen into this plight !^ Beholding those kinsmen of ours that were bent on acquiring the sovereignty of the world slain on the field of battle, such grief hath been ours that one cantot gladden us by giving us. the sovereignty of even the three worlds !* Alas, having slain, for the sake of the Earth, such lords of Earth as deserved not to be slain by us, we are bear- ing the weight of existence, deprived of friends and reft of the very objects of life ■' Like a pack of dogs fighting one another for a piece of meat, a great disaster has overtaken us ! Thab piece of meat is no Io:iger dear to us ! On the other hand, it shall be thrown aside I'° Thoy that have been slain should not have been slain for the sake of even the whole Earth or mountains of gold, or all the horses and kine in this world 1'* Filled with envy and a hankering for all earthly objects, and influenced by wrath and pleasure, all of them, betaking themselves to the high way of Death, have repaired to the regions of Yama P' Practising asceticism and Brahmacharyya and truth and re- nunciation, sires wish for sons endued with every kind of pros- perity." Similarly, by fasts and sacrifices and vows and sacred rites and auspicious ceremonies, mothers conceive. They then hold the foetus for ten months.'* Passing their time in misery and in expectation of fruit, they always ask themselves in anxiety, — Shall these come out of the womb safely ? Shall these live after birth ? Shall they grow in might and be objscts of regard on Earth ? Shall they be able to give us happiness in this and the other world ?'* — Alas, since their sons, youthful in years and resplendent with ear-rings, have been slain, therefore, those expectations of theirs, rendered fruitless, have been abandoned by them "" "Without having enjoyed the pleasures of this world, and without having paid off the debts they owed to their sires and the gods, they have repaired to Yama's abode !'' Alas, O mother, those kings have been ;lain just at that time when their parents
14i MAHABHARATA. [Rdjculharmanv^
expected to reap the fruits of their might and wealth!*" They were always filled with envy and a hankering after earthly objects, and were exceedingly subject to anger and joy. For this, they could not be expected to enjoy at any time or any place the fruits of victory If* I think that they among the Panchalas and the Kurus that have fallen (in this battle) have been lost, otherwise he that has slain would, by that act of his, obtain all regions of bliss I^*** We are regarded as the cause of the destruction that has overtaken the world. The fault, however, is really ascribable to the sons of Dhritarashtra."* Duryodhana's heart was always set upon guile. Always cherishing malice, he was addicted to decep- tion. Although we never oifended him, yet he always behaved falsely towards us !'" We have not gained our object, nor have they gained theirs. We have not vanquished them, nor have they vanquished us. The Dhartarashtras could not enjoy this Earth, nor could they enjoy women and music."* They did not listen to the counsels of ministers and friends and men learned in the scriptures. They could not, indeed, enjoy their costly gems and well-filled treasury and vast territories.'* Burning with the hate they bore us, they could not obtain happiness and peace. Beholding our aggrandisement, Duryo- dhana became colorless, pale and emaciated. Suvala's son in- formed king Dhritarashtra of this,** As a father full of affection for his son, Dhritarashtra tolerated the evil policy his son pursued." Without doubt, by disregarding Vidura and the high-souled son of Ganga, and in consequence of his neglect in restraining his wicked and covetous son entirely governed by his
* Sanjdta Valaratnesu is the true reading. — T.
♦ The Bombay reading Jayaphalam is correct. The Bengal readiag ^anniaphalam, however, ia not unmeaning. — T.
X What Yudhishthira says here is this : all the warriors that have been slain in this battle have perished, they have not attained to heaven ; 'if, indeed, heaven has been theirs, then the slayers too would obtain heaven, the scriptural ordinance having said so. It is impoasibl«, however, to suppose that men of wrath who have done such wicked deeda should obfcaia such regioaa of bliss hereafter,— T,
'r^asana Parva.] .Canti parva, 1
i)
passions, the king has met with destruction like my poor self." Without doubt, Suyodhana, having caused his uterine brothers to be slain and having cast this old couple into burning grief, hath fallen oif from his blazing fame !" Burning with the hate he bore to us, Duryodhana was always of a sinful heart. What other kinsman of high birth could use such language towards kinsmen as he, from desire of battle, actually used in the pre- sence of Krishna ?" We also have, through Duryodhana's fault, been lost for eternity, like suns burning everything arround them with their own energy !**° That wicked-souled wight, that embodiment of hostility, was our evil star. Alps, for Duryodhana's acts alone, this race of oitrs has boen exter- minated !'* Having slain those whom we should never have slain, we have incurred the censures of the world." King Dhritarashtra, having installed that wicked-souled prince of sinful deeds, that exterminter of his race, in the sovereignty, is obliged to grieve today !" Our heroic foes have been slain. We have committed sin. His possessions and kingdom are gone ! Having slain them, our wrath has been pacified. But grief ia stupifying me !'* 0 Dhananjaya, a i^erpetrated sin is expiated by auspicious acts, by publishing it wieldly, by repentance, by almsgiving, by penances, by sojourn to t'irthas after renuncia- tion of everj'thing, by constant meditation on the scriptures." Of all these, he that has practised renunciation is believed to be incapable of committing sins anew." The ^rutis declare that he that practises renunciation escapes from birth and death, and obtaining the right road, that person of fixed soul attains to Brahma^* I shall, therefore, O Dhananjaya, go to the woods, with your leave, O scorcher of foes, disregarding all the pairs of opposites, adopting the vow of taciturnity, and walking in the way pointed out by knowledge!*" O slayer of foes, the grutis declare it and I myself have seen it with
♦ Teere cau be no doubt that dtmanas in this verse, as explained by Nilakautha, refers to Duryodhana, b&ing a geuetive singular, it cannot refer to Vuyajn. — T.
* Pairs of opposids, such as heat and cold, jry and gref, dc Comp
Gitd, p. ante. — T.
15 MAHABHARATA. Eajadharmccnu*
my eyes, that otiq who is wedded to this Earth can never obtain every kind of religious merit !^* Desirous of obtaining the things of this Earth, I have committed sin, through which, as the ^rutis declare, birth and death are brought about.®* Abandoning the whole of my kingdom, therefore, and the things of this Earth, I shall go to the woods, escaping from the ties of the world, freed from grief, and without affection for anything !*° Do thou govern this Earth, on which peace has been restored, and which has been divested of all its thorns ! O best of Kuru's race, I have no need for kingdom or for pleasure !'*' — Having said these words, king Yudhishthira the just stopped. His younger brother Arjuna then addressed him in the following words."**
Section VIII.
Vyi^ampayana said, — "Like a person unwilling to forgive an insult, Arjuna of keen speech and prowess, and possessed of energy, betraying great fierceness and licking the corners of his mouth, said these words of grave import, smiling the while:'"' — 'Oh how painful, how distressing ! I grieve to see this great agitation of thy heart, since having achieved such a superhuman feat, thou art bent upon forsaking this great pros- perity !* Having slain thy foes, and having acquired the sovereignty of the Earth which has been won through obser- vance of the duties of thy own order, why shouldst thou aban- don everything through ficklessness of heart ?* Where on Earth hath a eunuch or a person of procrastination ever ac- quired sovereignty ? Why thou didst thou, insensate with ra^-e, slay all the kings of the Earth ?* He that would live by mondicaiicy, cannot, by any act of his, enjoy the good things of Earth ! Divested of prosperity and without resources, he can never win fame on Eirfch or acquire sons and animals.* If, O king, abandoning this swelling kingdom, thou livest in the observance of the wretched mode of life led by a mendicant^ what will the world say of thee ?^ Why dost thou say that abandoning all the good things of the Earth, divested of pros- perity, and reft of resources, thou wilt lead a life of mendi-
^asana Parva.] CAjfTi pahva, jj
cancy like a vulgar person ?^ Thou art bom iu this race of kings ! Having won by conquest the whole Earth, wishcst thou from folly to live in the woods after abandoning every- thing of virtue and profit V (If thuu retircst into the woods), in thy absence, dishonest men will destroy sacrifices. That sin will certainly pollute thee !'° King Nahusha, havhig dono many wicked acts in a state of poverty cried fie on that state and said that poverty is for recluses !" Making no provision for the morrow is a practice that suits liishis. Thou k newest this well ! That, however, which has been called the religioa of royalty depends entirely on wealth.'* One who robs another of wealth., robs him of his religion as well.* Who amongst us, therefore, O king, would furgive an act of spoliation that is practised on us?'^ It is seen that a poor man, even when he stands near, is accused falsely. Poverty is a state of sinfulness. It behoveth thee not to applaud poverty, therefore !'* The man that is fallen, O king, grieveth, as also he that is poor ! I do not see the difference between a fallen man and a poor man !" All kinds of meritorious acts flow from the possession of great wealth like a mountain." From wealth sprint- all. religious acts, all pleasures, and heaven itself, O king ! With- out wealth, a man cannot find the very means of sustainin"' his life !'' The acts of a person who, possessed of little intelli- gence suffers himself to be divested of wealth, are all dried up like shallow streams in the summer season.'* He that has wealth has friends. He that has wealth has kinsmen. He that has wealth is regarded as a true man in the world. He that has wealth is regarded as a learned man.*' If a person who hath no weaUh desires to achieve a particular purpose, he meets with failure. Wealth brings about accessions of wealth, like elephants capturing (wild) elephants." Religious acts, plea- sures, joy, courage, wrath, Icarjiing, and sense of dignity, all these proceed from wealth, O king !»» From wealth one ac- quires family honor. From wealth, one's religious merit in- creases. He that is without wealth hath neither this world,
Because wealth mablcs iij j.o&ststor to jaactice the zitcs of igion.— T.
» B
3
18 MAHABHASATA, [Rajadharmanu^
nor the next, 0 best of men '" The man that hath no wealth succeeds not in performing religious acts, for these latter spring from wealth, like rivers from a mountain,*' He that is lean in respect of (his possession of) steeds and kine and servants and guests, is truly lean and not he whose limbs alone are so !** Judge truly, O king, and look at the conduct of the gods and the Ddnavas. O king, do the gods ever wish for anything else than the slaughter of their kinsmen (the Asuras) ?*' If the appropriation of wealth belonging to others be not regarded as righteous, how, O monarch, will kings practise virtue on this Earth ? Learned men have, in the Vedas, laid down this conclusion.'* The learned have laid it down that kings should live, reciting every day the three Vedas, seeking to acquire wealth, and carefully performing sacrifices with the wealth thus acquired.*' The gods? through internecine quarrel, harve obtianed footing in heaven. When, the very gods have won their pros- perity through internecine quarrels, what fault can there be in such quarrels ?" The gods, thou seest, act in this way. The eternal precepts of the Vedas also sanction it. To learn, teach, sacrifice, and assist at others sacrifices, — these are our principal duties. The wealth that kings take from others becomes the means of their prosperity. "We never see wealth that has been earned without doing some injury to others.""^" It is even thus that kings conquer this world. Having con- quered, they call that wealth theirs just as sons speak of the wealth of their sires as their own. The royal sages that have gone to heaven have declared this to be the duty of kings.'* Like water flowing on every direction from a swollen ocean, that wealth runs on every direction from the treasuries of kings." This Earth formerly belonged to king Dwilipa, TSahu- sha, Amvansha, and Mandhatri. She now belongs to thee !" A great sacrifice, therefore, Avith profuse presents of every kind and requiring a vast heap of the Earth's produce, awaits thee I If thou dost not perform that sacrifice, O king, then the sins of this kingdom shall all be thine !'* Those subjects whose king performs a horse-sacrifice with profuse presents, become all cleansed and sanctified by beholding the ablutions at the end <of the sacrifice." Mahadeva himself, of universal form,, in a
'famna Parva.] canti parva. 19
great sacrifice requiring libations of all kinds of flesh, poured all creatures as sacrificial libations and then his own self." Eternal is this auspicious path. Its fruits are never destroyed. This is the great path called Ddgaratha. Abandoning it, O king, to what other path wouldst thou betake thyself ?'"*'
s
Section IX.
*'Yudhishthira said, — 'For a little while, O Arjuna, concen- trate thy attention and fix thy mind and hearing on thy inner soul. If thou listenest to my words in such a frame of mind, they will meet with thy approbation V Abandoning all worldly pleasures, I shall betake myself to that path which is trod by the righteous ! I shall not, for thy sake, tread along the path thou recommendest !* If thou askest me what path is auspicious that one should tread alone, I shall tell thee ! If thou dost not desire to ask me, I shall yet, unasked by thee, tell thee of it. Abandoning the pleasures and observances of men of the world, engaged in performing the austerest of penances, I shall wan- der in the forest, with the animals that have their home there, living on fruits and roots !* Pouring libations on the fire at due hours, and performing ablutions at morn and eve, I shall thin myself by reduced diet, and covering myself with •skins, bear matted locks on my head.* Enduring cold, wind, and heat, as also hunger and thirst and toil, I shall emaciate my body by penances as laid down in the ordinance.' Charm- ing to the heart and the ear, I shall daily listen to the clear strains of cheerful birds and animals residing in the woods.' I shall enjoy the fragrance of flower-burthened trees and creepers, and see diverse kinds of charming products that grow in the forest.* I shall also see many excellent recluses of the forest. I shall not do the slightest injury to any creature, what need be said then of those that dwell in villages and towns?'* Leading a retired life and devoting myself to contemplation, I shall live upon ripe and unripe fruits and gratify the Pitria
• Ihe sense is that when I will not wrong the denizens of even the vfoods, there is little chanc* of my wrougius i^cn of the world.— T,
20 MAHABHAiiATA. [RajacUiarmcinii'
and the d«ities with offerings of wild fruits and spring water and grateful hymns.'** Observing in this way the austere regulations of a forest life, I shall pass my days, calmly awaiting the dissolution of my body.'^ Or, living alone and observing the vow of taciturnity, Avith my head shaved clean, I shall derive my sustenance by begging each day of only one tree.'** Smearing my body with ashes, and availing of the shelter of abandoned houses, or lying at the foot of trees, I shall live, casting off all things dear or hateful.'^ With- out indulging in grief or joy, and regarding censure and applause, hope and affection, equally, and prevailing over every couple of opposites, I shall live casting off all the things of the world !^* Without conversing with anybody, I shall assume the outward form of a blind and deaf idiot, while living in content- ment and deriving happiness from my own soul.'* Without doing the least injury to the four kinds of movable and immov- able creatures, I shall behave equally toAvards all creatures whether mindful of their duties or following only the dictates of the senses.'* I shall not jeer at any one, nor shall I frown 1 at anybody. Restraining all my senses, I shall always be of cheerful face." Without asking anybody about the way, pro- ceeding along any route that I may happen to meet with, I shall go on, without taking note of the country or the point of the compass to which or towards which I may go.'* Regardless of whither I may proceed, I shall not look behind. Divesting myself of desire and wrath, and turning my gaze inwards, I shall go on, casting off pride of soul and body."-]- Nature always walks ahead : hence, food and drink will somehow be accom- plished. I shall not think of those pairs of opposites that stand in the way of such a life.*° If pure food in even a small measure be not obtainable in the first house (to which I may go) I shall
* There is a class of reoluses who support life by tjatherinp; the fallen fruits of trees. Takine the tree for a living person, they walk under its shade and bej? of it its fruits. Those fruits that fall down on such occa- sions are regarded as the" alms granted by the tree to its mendicant guest. — T.
+ I follow Nilakautha's gloss in rendering the second line. — T.
0sana Parva.] canti parva. SI
get it by going to other honacs. If I fail to procure it l)y oven such a round, I shall proceed to aeveli houses in succession and fill my craving." When the smoke of houses will cease, their hearth-fires having been extinguished, when husking- rods will be kept aside, and all the inmates will have taken their food, when mendicants and guests will cease to wander," I shall select a moment for my round of mendicancy and solicit alms at two, throe, or five houses at the most. I shall wander over the Earth, after breaking the bonds of desire." Preserving equability in success and failure, I shall earn great ascetic merit. I shall behave neither like one that is fond of life nor like one that is about to die.** I shall not manifest any liking for life or dislike for death. If one strikes off one arm of mine and another smearrs the other arm with sandal-paste, I shall not wish evil to the one or good to the other." Discarding all those acts conducive to prosperity that one can do in life, the only acts I shall perform will be to open and shut my eyes and take as much food and drink as will barely keep up life.'* Without ever being attached to action, and always restraining the functions of the senses, I shall give up all desires and purify the soul of all impurities.*' Freed from all attachments and tearing off all bonds and ties, I shall live free as the wind.** Living in such freedom from affections, everlasting contentment will be mine. Through desire, I have, from ignorance, committed great sins !'* A certain class of men, doing both auspicious and inauspicious acts here, main- tain their wives, children, and kinsmen, all bound to them in relations of cause and eflfcct.'*'* When the period of their life runs out, casting off their weakened bodies, they take upon themselves all the effects of their sinful acts, for none but the
* All the possessions of a raan depend upon the acts of a previous life. Wives, children, and kinsmen, therefore, as agents of happiness or the reverse, depend upon one's past acts. Tliey are as effects of pre-exist- inc: causes. Then ajjain, they may be causes of effects to be manifeptcd in the next life, for their acts alao are supposed to affect the next life of liim to whom they belong. — T.
22. MAHABHARATA. [RajaclharmanU'^
actor is burdened with the consequences of his own acts.^'* Even thus, endued with actions, creatures come into this wheel of life that is continually turning like the wheel of a car, and even thus, coming thither, they meet with their fellow crea- tures.'* He, however, who abandons this worldly course of life, which is really a fleeting illusion although it looks eter- nal, and which is afflicted by birth, death, decrepitude, dis- ease, and pain, is sure to obtain happiness." When, again, the very gods fall down from heaven and great Eishis from their respective positions of eminence, who that is acquainted with truths of causes (and effects) would wish to have even heavenly prosperity ?'*-|- Insignificant kings, having performed diverse acts relating to the diverse means of king-craft (known by the names of conciliation, gift, &c.) often slay a great king through some contrivance.** Reflecting on these circumstances, this nectar of wisdom hath come to me. Having attained it, I desire to get a permanent, eternal, and unchangeable place (for myself) !^* Always (conducting myself) with such wisdom and acting in this way, I shall, by betaking myself to that fearless path of life, terminate this physical frame that is subject to birth, death, decrepitude, disease, and pain.'
> 55
87
Section X.
"Bhimasena said. — 'Thy understanding, 0 king, has be- come blind to the truth, like that of a foolish and unintelli- gent reciter of the Veda in consequence of his repeated recita- tion of those scriptures.' If censuring the duties of kings thou wouldst lead a life of idleness, then, O bull of Bharata's race, this destruction of the Dhartarashtras was perfectly un- called for !* Are forgiveness and compassion and pity and abstention from injury not to be found in anybody walk- ing along the path of Kshatriya duties ?^ If we knew thafthis ■was thy intention, we would then have never taken up arms
* /. e., they /or whom he acts do not take the consequences of hia acts.— T.
t Bkoivena, ia explained by NilakaotLa as awargai^ivanjycna.—l.
^asana Parva.] canti parva, 23
and slain a single creature !* We would then have lived by mendicancy till the destruction of this body ! This terrible battle between the rulers of the Earth would also have never taken place !* The learned have said that this all that we see is food for the strong. Indeed, this mobile and immobile world is our object of enjoyment for the person that is strong.' Wise men acquainted with Kshatriya duties have declared that they who stand in the way of the person taking the sovereignty of the Earth, should be slain.' Guilty of that fault, those that stood as enemies of our kingdom have all been slain by us. Having slain them, O Yudhishthira, right- eously govern this Earth !' This our act (in refusing the kingdom) is like that of a person who having dug a well stops in his work before obtaining water and comes up smutted with mire.' Or, this our act is like that of a person who having climbed up a tall tree and taken honey therefrom meets with death before tasting it.'° Or, it is like that of a person who liaving set out on a long way comes back in despair without having reached his destination." Or, it is like that of a person who having slain all his foes, O thou of Kuru's race, at last falls by his own hand.'* Or, it is like that of a person afflicted with hunger, who having obtained food, refuses to take it, or of a person under the influence of desire, who having obtained a woman reciprocating his passion, refu.ses to meet with hert'' We have become objects of censure, O Bhfirata, because, O king, we follow thee that art of feeble understanding, in con- sequence of thyself being our eldest brother !'* We are pos- sessed of might of arms ; we are accomplished in knowledge and endued with great energy. Yet we arc obedient to the words of a eunuch as if we were entirely helpless !'* We are the refuge of all helpless persons. Yet, when people see us so, why would they not say that in respect of the acquisition of our objects we are entirely powerless ? Reflect on this that I say!'* It has been laid down that (a life of) Renmiciation should be adopted, only in times of distrcs.^;, by kings overcome with decrepitude or defeated by foes !" Men of wisdom, there- fore, do not applaud Renunciation a? the duty of a Kshatriya, Oil the other hand, thev that are of clear sight think that the
21) MAHABHARATA. MajadhaTmanU'
adoption of that course of life (by a Kshatriya) involves even the loss of virtue,'^ How can those that have sprung from that order, that are devoted to the practices of that order, and that have 'their refuge in them, censure those duties ? Indeed, if those duties be censurable, then why should not the Supreme Ordainer be censured ?"* It is only those persons that are reft of prosperity and wealth and that are infidels in faith, that have promulgated this precept of the Vedas (about the propriety of a Kshatriya's adoption of a life of Renunciation) as the truth. In reality, however, it is never proper for a Kshatriya to do so.'^° He who is competent to support life by prowess, he who can support himself by his own exertions^ does not live, but really falls away from his duty, by the hypocritical externals of a life of Renunciation.*' That man only is capable of leading a solitary life of happiness in the woods who is unable to support sons and grandsons and the deities and Rlshis and guests and Pitris.^^ As the deer and boars and birds (though they lead a forest life) cannot attain to heaven, even so those Kshatriyas that are not bereft of prowess cannot attain to heaven by leading only a forest life. They should acquire religious merit by other ways.'* If, O king, anybody were to obtain success from Renunciation, then moun- tains and trees would surely obtain it !'* These latter are al- >fays seen to lead lives of Renunciation. They do not injure any one. They are, again, always aloof from a life of worldli- iiess and are all Brahinaclmrins.^* If it be the truth that a person's ssiccess depends upon his own lot in life and not upon that of others, then (as a person born in the Kshatriya order) thou shouldst betake thyself to action. He that is reft of action can never have success.'* If they that fill only their own stomachs could attain to success, then all aquatic creatures would obtain it, for these have none else to support save their own selves." Behold, the world moves on, with every crea- ture on it employed in acts proper to its nature ! There-
* The sense is, tliat as the Ordai:ier cannot be censiued, therefore,
tliat wliicli lie has oidaiutdfor llif Kilial)i}as caiii.tl le dtbtiving of censure. — T.
frtsavia Parva.] eANTi parva. 25
fore, one should betake himself to action. The man reft of action can never obtain success.' "*'
Section XT.
"Arjuna said, — 'In this connection an old history is cited, viz., the discourse between certain ascetics and Cakra, O bull of Bhai-ata's race !* Certain well-born Brahmana youth of little understanding, without the hirsute honors of manhood, abandoning their homes, came to the woods for leading a forest life.'' Regarding that to be virtue, those youths of abundant resources became desirous of living as Brahmachdrins, having abandoned their brothers and sires. It so happened that Indra became compassionate towards them.' Assuming the form of a golden bird, the holy Cakra addressed them, saying, — Thatj which is done by persons that eat the remnants of a Sacrifice is the most difficult of acts that men can achieve.** Such an act is highly meritorious. The lives of such men are worthy of every praise. Having attained the object of life, those men, devoted to virtue obtain the highest end ■* — Hearing these words, the liiilus said, — Lo, this bird applauds those that subsist upon the remnants of Sacrifices! He informs us of it, for we live upon, such remnants !* — The bird then said, — I do not applaud you ! Ye are stained with mire and very impure ! Living upon otfals, ye are wicked ! Ye are not persons subsisting upon the rem- nants of Sacrifice I^ —
" 'The liishis said, — We regard this our course of life to be highly blessed ! Tell us, O bird, what is for our good ! Thy words inspire us with greiit faith 1*
" 'The bird said, — If you do not refuse me your faith by arraying yourselves against your better selves, then I shall tell you words that are true and beneficial !' —
* The meaning is thah they who perform sacrilises and partake of the saciificial food after offerinij it unto gods and guests, acquire such religious merit that tlic like of it cannot be acquired by other men. Saorilice, therefore, is the highest act in life and the most meritorious that mail can do. — T. 4i
2S MAHA'BHARATA, Eajadharmanil^
^* *The Rlshis said, — We shall listen to thy words, O sire, for the different paths are all known to thee ! O thou of righteous soul, we desire also to obey thy commands. Instruct us now 1'° — '
" 'The bird said, — Among quadrupeds the cow is the fore- most. Of metals, gold is the foremost. Of words, mantras, and of bipeds, Brahraanas, are the foremost." These Qiian- tras regulate all the rites of a Brahmana's life, beginning with those appertaining to birth and the period after it, and ending with those appertaining to death and the crematorium.^* These Vedic rites are his heaven, path, and foremost of sacrifices. If it were otherwise, how could I find the acts (of persons in quest of heaven) become successful through mantras ?^^ He who, in this world, adores his soul, firmly regarding it to be a deity of a particular kind, obtains success consistent with the nature of that particular deity.* The seasons measured by half the months lead to the Sun, the Moon, or the Stars.'*-f- These three kinds of success, depending upon action, are desired by every creature. The domestic mode of life is very superior and sacred and is called the field (for the cultivation) of suc- cess.'* By what path do those men go that censure action ? Of little understanding and deprived of wealth, they incur sin.** And since those men of little understanding live by abandon-
* The iti after vadi is really cti, the absence of sandhi in the proper form is Arshct. Literally rendered, the line becomes, — "According to the manner in which the person of firm conviction approaches the Soul, is the sMccess that he gets here. As the frutis declare, if one firmly regards himself to be Civa, the success one attains here and hereafter is after the kind of that deity.— T.
t The brevity of such passages is the chief obstacle to their clear comprehension. Fortunately the allusions are very plain. What is meant by it is that those who die during the lighted fortnights of the summer solstice attain to solar regions of bliss. Those that die during the (Inrk fortnights of the winter solstice, attain to lunar regions. These last have to return after passing their allotted periods of enjoyment and happiness. While those that are freed from attachments, whatever the time of their Death, go to Steller regions which are equal to that of Brahma. — T.
'^sana Parva.] CANTi parva. ^^
iug the eternal paths of the gods, the paths of the Rishis, and the paths of Brahma, therefore, they attain to paths disapprov- ed of by the grutis^"* These is an ordinance in the mantras which says, — [Ye sacrificer, perform the sacrifice represented by gifts of valuable things ! I will give thee the happhiess represented by sons, animals, and heaven !] — To live, there- fore, in accordance with the ordinance is said to be the highest asceticism of the ascetics. Therefore, ye should perform such sacrifices and such penances in the shape of gifts !" The due performance of these eternal duties, viz., the worship of the gods, the study of the Vedas, and the gratification of the Fitris, as also regardful services unto the preceptor, — these are called the austerest of penances.' ' The gods, by perform- ing such exceedingly difficult penances, have obtained the highest glory and power. I, therefore, tell you to bear the very heavy burthen of the duties of domesticity !" Without doubt, penances are the foremost of all things and are the root of all creatures. Asceticism, however, is to be obtained by leading a life of domesticity, upon which depends everything.'* They that eat the remnants of feasts, after duly apportioning the food morning and evening among kinsmen, attain to ends that are exceedingly difficult of attainment.""" They are called eaters of the remnants of feasts who cat after having served guests and gods and Rishis and kinsmen,** Therefore, those persons that arc observant of their own duties, that practise excellent vows and are truthful in speech, become objects of great respect in the world, with their own faith exceedingly strengthened." Free from pride, those achievers of the most difficult feats attain to heaven and live for unending time iik. the regions of Cakra ! — '"
" Arjuna continued,— 'Those ascetics then, hearing theso words that were beneficial and fraught with righteousness, abandoned the religion of Henunciation, saying,— There is no- thing in it,— and betook themselves to a life of domesticity."
* /. «., without attaining to the coiupanionship of the gods and Pitris, and without obtaining Brahma, they sink iu the scale of being aai Uejoiu3 vroinis aud vermiue.— T.
28 MAHABHAK.VTA. [Rajadharmanii"
Therefore, O thou that are conversant with righteousness, call- ing to thy aid that eternal wisdom, rule the wide world, O monarch, that is now destitute of foes !' "^*
Section XII.
VaiQampayana said, — 'Hearing these words of Arjuna, O chastiser of foes, Nakula of mighty arms and broad-chest, temperate in speech and possessed of great wisdom, with face whose color then resembled that of copper, looked at the king, that foremost of all righteous persons, and spoke these words^ besieging his brother's heart (with reason).'"'
"Nakula said, — 'The very gods had established their fires in the region called Vigcikha-yupa. Know, therefore, O king, that the gods themselves depend upon the fruits of action !'* The Pitris, that support (by rain) the lives of even all dis- believers, observing the ordinances (of the Creator as decleared in the Yedas), are, 0 king, engaged in action .-j-* Know them for downright atheists that reject the declarations of the Vedas (which inculcate action). The person that is learned in the Vedas, by following their declarations in all his acts," attains, O Bharata, to the highest region of heaven by the way of the deities.t This (domestic mode of life again) has been said by all persons acquainted with Vedic truths to be superior to all the (other) modes of life !* Know this, O king, that the person who in sacrifices gives away his righteously acquired wealth un- to those Brahmanas that are well conversant with the Vedas,' and restrains his soul, is, O monarch, regarded as the true Renouncer !' He, however, who, disregarding (a life of domes- ticity that is) the source of much happiness, jumps to the next mode of life, — that renouncer of his own self,ir — O monarch, is a renouncer labouring under the quality of darkness.' That man
* The sense is that the gods themselves have become so by action. — T.
f The first word is compounded of a?i and dstlka. — T.
X Deva-ydna is the Ydna or way alony which the deities have gone, viz., the strict observance of the Vedic rites. — T.
IT Renouncer of his own self^ because he dries up hi& very body by denying himself food. — T.
^(imna Parra.] canti pahva. 29
who ia homeless, who roves over tlie world (in his meiulicant rounds) who has the foot of a tree for his shelter, who observes the vow of taciturnity, never cooks for himself, and seeks to restrain all the functions of his senses, is, O Pfirtha, a renouncer in the observance of the vow of mendicancy.'"* That Brah- mana who, disregarding wrath and joy, and especially dcccitful- ness, always employs his time in the study of the Vodas, is a renouncer in the observance of the vow of mendicancy.' 'i* The four different modes of life were at one time weighed in the balance. The wise have said, O king, that when domes- ticity was placed on one scale, it reqnired the three others to be placed on the other for balancing it." Beholding the re- sult of this examination by scales, O Partha, and seeing fur- ther, O Bharata, that domesticity alone contained both heaven and pleasure, that became the way of the