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THE MAHABHARATA
07
laiSHNA-DWAIPAYANA TYASA
TRANSLATED
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PublUhed and disitributed thiejly graiU
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PRATiPA CHANDRA RiT, c. i. E. AgWA31EDHA PARVA,
calcutta : bharata press.
K©. 1, Raja Gooroo Dass' Stkeet.
1891 ( Tkt right •/ itanilati0n it fnrv$d. )
NOTICE.
Through the grace of Hari who never abandons those that humbly invoke his aid, I have at last completed the Anu- casana Parvan. Of the eighteen Parvans of the Mahabharata, the Anu^asana forms the thirteenth, and is the third in extent, being slightly less than the Vana, From beginning to end, the Anu(jasana is didactic in its character. The duties of men in various stations of life have been declared by Bhishma in answer to the successive questions of Yudhishthira. Of those duties, gift has been declared to be one of the foremost. Accordingly, the merits, as understood in ancient India, of the diverse kinds of gift have been laid down most elaborately. Many things occurring in this Parvan may appear as quaint to Western readers. But it should always be remembered that those ideas, however quaint, are still cherished by a very large section of the people of India. The very gifts are regarded by them to be meritorious, and are, accordingly, made under nearly the very same formalities.
The literary difficulties which the Anu^asana presents, though slightly less than those presented by the Canti, are still very great. Both the Bengali versions have been executed carelessly. The gloss of Nilakantha, as usual, is clear. There are verses in the Anu^asana which, if not exactly cruces, are at least very nearly so, considerable labour and reflection being necessary to get at their meaning. The aid offorded by Nilakantha in such places is simply invaluable. The English version of the Anugasana has been, for the most part based upon Nilakantha's gloss. In only a few instances has the translator differed from that Commentator.
The completion of the Anugasana has brought my task to a point such that six or seven more fascicules are necessary for bringing my labours to their termination. Those seven fasci- cules will cost, including all contingent charges, about Rs. 10,000 in all. How to provide for this amount has made me exceedingly anxious. If I had health and strength as before, I would not have been at all anxious. Unfortunately for myself, for about two years I have been ill, very ill. For more than six months I have been entirely prostrated. I am so reduced
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that my nearest friends are unable to readily recognise me. I have tried every sort of treatment without any benefit. The presentiment that I would be spared till at least the comple- tion of my task has disappeared. I cannot expect to see the end, although that end is so near. For all that, I resign my- self to the will of Hari most cheerfully, fully convinced that whatever He does is always for the best. Others may call it superstition, but there is a belief in this country that amongst those who labour on the Mahabharata very few succeed in attaining to the termination of their labours. This belief has sometimes forced itself upon me. The consolation, however, that is attached to it is, that the ceaseless contemplation of Hari's glory dispels the effect of all transgressions and calls away the person from a world of woe to one of uninterrupted bliss.
The difficulties of the A(;wamedha Parvan are very great. They are scarcely less than those of the Canti. The A^wa- medha contains the Anugita. Arjuna, unto whom on the eve of battle, Krishna had in kindness communicated the soul-ennobling instructions contained in the Gita, had, in course of the battle, forgotten those truths. He asked Krishna to repeat them in his hearing. Krishna, however, •without repeating the words he had used on that occasion, for he had uttered them under Toga or inspiration, communicated to him the same truths in different language. He recited to Arjuna the discourse of a Brahmana he had heard while at Dwarika. These sections of the A^wamedha, therefore, are called Anugita or Brahmanagita. That able scholar whose death we all lament, viz., Kaginafch Tryambak Telang, trans- lated these sections of the Agwamedlia for Professor Max Muller's Sacred Books of the East. That version occurs in the eighth volume of the series. Like the other works of that eminent scholar, the English version of the Anugita is characterised by many excellencies. Besides being closely literal, the notes with which it has been enriched, has enhanc- ed its value. The text from which Telang's version has been made is that of Arjuna Misra. He has generally discarded the authority of Nilakantha. To this one objection can be
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taken. Arjuna Misra, in many instances, has corrected the text at his own will. It is in this way that many difficulties have been got rid of by him. The readings of Arjuna Misra are unsupported by extant manuscripts. Without at all pre- tending to pronounce an opinion on the relative superiority of the two commentators in point of learning and penetration, it may be fairly observed that Nilakantha always prefers to take the text as it is, without seeking to correct it.
As this is, in all probability, my last word to the public, for I have no hope of appearing again after the completion of the A(jwamedha, I beg, in this place, to express my gratitude to my numerous friends and patrons who have, from the beginning, favoured me with their support. I have named them in the notice which was issued with the Eighty-third fascicule. As I have very little to add to what I said on that occasion, I wish to reproduce these words of mine with slight verbal alterations.
'I must take this opportunity for expressing my deep grati- tude to those eminent personages through whose aid, counsel, and sympathy I have been able to prosecute so much of my task. Foremost among all, my gratitude is due to my Gracious and August Sovereign, the Queen-Empress of India, the success of every righteous enterprise being directly due to the virtues of the Sovereign, under Providence. * * *
Some years ago I received permission to lay before Her Majesty, for her gracious acceptance, a copy of the English translation. I have always considered that acceptance as at once a reward and an auspicious omen. Next to my Sovereign, among Oriental scholars and savants I must say that to Professor Max Muller I stand very much indebted for the preliminary arrangements I was able to make for bring- ing out the translation. He favored me with a specimen translation which he had copied with his own hand many years ago and had kept by him for future use. That specimen proved to be of great use to me. It served to point out the way in which a literal translation might be made without for- getting the claims of ease and elegance. Next to Professor Max Muller, my obligations are due to Dr. Host, the learned
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Librarian of the India Office. His letter to me written under the direction of the then Secretary of State for India, viz., the Marquis of Hartington, had first suggested to me the idea of an English translation of the Mahabharata. From the very beginning, Dr. Rost has been my kindest of friends. His sympathy and advice have been, at important junctures during the last ten years, simply invaluable. When depressed by dis- couraging circumstances, a letter from Dr. Rost, breathing words of hearty encouragement and kindness, has instantly filled me with hope, dispersing the mists of doubt and the darkness of despair from before my eyes. To Monsrs. A. Barth and St. Hilaire of Paris and Professor Jacobi of Germany, my obliga- tions have been very great. They too have supported me with their sympathy and done all in their power for bringing the work to the notice of European scholars. I owe it to the exer- tions of Monsrs. Barth and St. Hilaire that the French Govern- ment went out of its way and ordered a grant to me of 900 Francs, for that Government does not make grants to foreign publications, especially to publications before completion. In America my obligations are due to a host of friends foremost among whom are Mr. William E. Coleman of San-Francisco. California, Professor Lanman, the Vice-President of the Ame- rican Oriental Society, Professor J. W. Reese of Maryland, America, Professor Maurice Bloomfield of Hopkins' University,. and Mr. B. Witton of Hamilton, Canada. That the work has been known in America has been entirely due to the exertions of these gentlemen. Their sympathy has been of the highest value to me. Speaking of India, my obligations are due to Sir Stuart Bayley, Sir A. Colvin, General Stewart, Lord Roberts, Sir Charles Aitichison, Sir Mortimer Durand, Dr. W. W. Hunter, Mr. C. P. Hbert, Sir A. Scoble, Sir Lepel Griffin, Sir Charles Elliott, Sir John Ware Edgar, the Marquis of Ripon, the Marquis of Dufferin and Ava, Sir Donald Mackenzie Wal- lace, and Sir Alfred Croft. With the single exception of Sir Charles Elliott and Sir Alfred Croft, all the others have left India for good. * * Without the assistance, freely rendered, of all these eminent officials, I could never have done even a fourth of what I have been able to accomplish.
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The officials I have named have been the soul of the enterprise. Whatever aid the work has received from the Government, has been due to the kind efforts of Sir Steuart Bayley, Sir A, Colvin, Sir Charles Aitichison, Sir A. Scoble, and the Mar- quis of Dufferin and Ava.
Besides these eminent officials I have derived considerable help from many of the princes and chiefs of India. My greatful acknowledgments are due to His Highness the Nizam and His Highness the ruler of Mysore for their princely donations. The Nizam is a Mahomedan prince. Any contribution coming from him in aid of a work like the Mahabharata could not but indicate His Highness's enlightened sympathy for literature in general, irrespective of the nation or the creed which that literature represents. No native State possesses Ministers more enlightened than that ruled over by His Highness the Nizam. So jlong also as an officer like Nawab Sayyed Ali Bilgrami is about the person of His Highness, ready to offer advice when advice is sought, the reputation of His Highness must go on continually increasing.
To the Editors of the Indian Newspapers my thanks are due for the encouragement they have uniformly afforded me in the prosecution of the work. Amongst my own countrymen I have obtained the greatest measure of sympathy from Dr. Sambhu C. Mookerjee, the brilliant Editor of "Reis & Rayyet," Babu Narendra Nath Sen, the Editor of the "Indian Mirror," and Babu Krishtodass Pal and, after him, Babu Rajkumar Sarvadhikari, of the "Hindoo Patriot." Babu Sishir Kumar Ghose also, of the "Amrita Bazar Patrika," has done much to encourage me. Amongst the organs of the European com- munity in India, I have derived the greatest support from the "Englishman," the "Indian Daily News," and the "Satesman and Friend of India." The late Mr. Robert Knight (of the "Statesman") always used to take an interest in the work and favored me with numerous introductions to eminent men all over India. He spared no opportunity to bring the work to the notice of persons likely to help it pecuniarily. It is en tire- ly owing to Mr. J. O. B. Saunders, again, of the "English- man" that the work first succeeded in receiving the attention
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of the Government of Bengal, which was followed by that substantial patronage with which Sir Rivers Thompson favor- ed it. The Pioneer and the Civil <& Military Gazette also have helped greatly.'
Since uttering the above words, death has taken away Dr. Sambhu C. Mookerjee. The loss has been a public calamity. The sterling merits of the great Brahmana publicist require no words of mine to bring them out. I wish, on the present occasion, to add that, during the last year, my obligations to Sir Charles Elliott have been very much enhanced by his graceful act of allowing me to draw the additional grant of Rs. 1,000 which had been made by the Bengal Government sometime ago but which, at the time it was sanctioned, was directed to be drawn upon completion of my enterprise. See- ing my difficulties, Sir Charles Elliott was pleased to place that amount under my immediate disposal.
With these words I make my respectful bow to the public, convinced that if it pleases my Maker to take me away before the 6 or 7 fascicules that would complete the work are out, my countrymen, among whom I count many sincere friends and patrons, will not permit the publication to be suspended at a stage so near termination. In my will I have directed that whatever I may leave behind shall be devoted to the work. That, however, is very little. Would it were sufficient for the purpose !
At the request of my friends and patrons and of many readers of the Mahabharata in foreign countries, I append to this fascicule a likeness of mine. I Avould not have complied with the request, prompted though it has been by kindness alone, but for the belief that this is my last appearance before them.
}
1, Rajah^Gooroo Dass' Street,
Calcutta, y PEATAP CHANDRA ROY, c. i. i.
December 31st, 1894.
!«>•■•> • -m$mmfm'
BABU PROTAP CHANDRA RAI, CLE,
THE MAHABHARATA.
ACWAMEDHA PARVA.
Section I.
(Agivamedhika Parva.)
Having bowed down unto Ndrayana, and Nara the fore- most of male beings, and unto the goddess Saraswati, must the word Jaya be uttered.
Vai9ampayana said, — "After the king Dhritarashtra had offered libations of water (unto the manes of Bhishma), the mighty-armed* Yudhishthira, with his senses bewildered, plac- ing the former in his front, ascended the banks (of the river), his eyes suffused with tears, and dropt down on the bank of the Ganga like an elephant pierced by the hunter.^"- Then, incited by Krishna, Bhiraa took him up sinking. 'This must not be so,* said Krishna, the grinder of hostile hosts.^ The Pandavas, 0 king, saw Yudhishthira, the son of Dharma, troubled and lying on the ground, and also sighing again and again.* And seeing the king despondent and feeble, the Pandavas, overwhelmed with grief, sat down, surrounding him,® And endowed with high intelligence, and having the sight of wisdom, king Dhritarashtra, exceed- ingly afflicted with grief for his sons, addressed the monarch, sayihg, — 'Rise up, 0 thou tiger among the Kurus.® Do thou now attend to thy duties. O Kunti's son, thou hast conquered this Earth according to the usage of the Kshatriyas.^ Do thou now, 0 lord of men, enjoy her with thy brothers and friends. O foremost of the righteous, I do not see why thou shouldst grieve. 0 lord of the Earth, having lost a hundred sons like unto riches obtained in a dream, it is Gandhari and
* 'Mahavahu' occurs twice in this passage. One of the epithets is left out ou the score of redundancy. — T.
"2 MAHABHARATAi lAgwamedUJca
I, who should mourn.® Not having listened to the pregnant •words of the high-souled Vidura, who sought our welfare, I, of perverse senses, (now) repent,^ The virtuous Vidura, endowed with divine insight, had told me, — 'Thy race will meet with ■ annihilation owing to the transgressions of Duryodhana.^** O king, if thou wish for the weal of thy line, act up to my advice. Cast off this wicked-minded monarch, Suyodhana," and let not either Kama or Cakuni by any means see him. Their gambling too do thou, without making any fuss, suppress,^^ and anoint the righteous king Yudhishthira. That one of subdued senses will righteously govern the Earth.-'^ If thou wouldst not have king Yudhishthira, son of Kunti, then, 0 monarch, do thou, performing a sacrifice, thyself take charge of the kingdom,^* and regarding all creatures with an even eye, 0 lord of men, do thou let thy kinsmen, 0 thou advancer of thy kindred, subsist on thy bount}^^'.^^ — When, 0 Kunti's son, the far-sighted Vidura said this, fool that I was, I followed the wicked Duryodhana.^® Having turned a deaf ear to the sweet speech of that sedate one, I have obtained this mighty sorrow as a consequence, and have been plunged in an ocean of woe.^^ Behold thy old father and mother, O king, plunged in misery. But, 0 master of men, I find no occasion for thy grief.' "^^
Section II.
Vai^ampayana said, — "Thus addressed by the intelligent king Dhritarashtra, Yudhishthira, possessed of understanding, became calm. And then Ke9ava (Krishna) accosted him :^ — 'If a person indulges excessively in sorrow for his departed fore- fathers, he grieves them.^ (Therefore, banishing grief ), do thou (now) celebrate many a sacrifice with suitable presents to the priests ; and do thou gratify the gods with Soma liquor, and the manes of thy fore-fathers, with their due food and drink.^ Do thou also gratify thy guests with meat and drink and the destitute with gifts commensurate with their desires. A person of thy high intelligence should not bear himself thus.* What ought to be known, hath been known by thee ; what ought to be done, hath also been performed. And thou hast heard the
Farva.] acwamedha parva." 3;t
duties of the Kshatriyas, recited by Bhishma, the son of Bhagi- rathi, by Krishna Dvvaipayana, Narada and Vidura.^ There- fore thou shouldst not walk the way of the stupid ; but pursu- ing the course of thy forefathers, sustain the burthen (of the empire).^ It is meet that a Kshatriya should attain heaven for certain by his (own) renown. Of heroes, those that came to be slain never shall have to turn away (from the celestial regions)/ Renounce thy grief, 0 mighty sovereign. Verily, what hath happened was destined to happen so. Thou canst in no wise see those that have been slain in this war.^ — Having said this unto Yudhishthira, prince of the pious, the high- spirited Govinda paused ; and Yudhishthira answered him thus.® '0 Govinda, full well do I know thy fondness for me. Thou hast ever favoured me with thy love and thy friendship.^^ And, 0 holder of the mace and the discus, O scion of Yadu's race, 0 glorious one, if (now) with a pleased mind thou dost permit me to go to the ascetic's retreat in the woods, then thou wouldst compass what is highly desired by me.^^ Peace find I none after having slain my grand-father, and that foremost of men, Kama, who never fled from the field of battle.^^ Do thou, 0 Janarddana, so order that I may be freed from this} heinous sin and that my mind may be purified.^^ As Pritha's son was speaking thus, the highly-energetic Vyasa, cognisant of the duties of life, soothing him, spoke these excellent words.^* My child, thy mind is not yet calmed ; and therefore thou art again stupefied by a childish sentiment. And wherefore, 0 child, do we over and over again scatter our speech to the winds ?^^ Thou knowest the duties of the Kshatriyas, who live by warfare. A king that hath performed his proper part should not suffer himself to be overwhelmed by sorrow.^^ Thou hast faithfully listened to the entire doctrine of salvation ; and I have re- peatedly removed thy misgivings arising out of desire.^^ But not paying due heed to what I have unfolded, thou of perverse understaiiding hast doubtless forgotten it clean. Be it not so. Such ignorance is not worthy of thee.-^^ 0 sinless one, thou knowest all kinds of expiation ; and thou hast also heard of the virtues of kings, as well as the merits of gifts.^^ Wherefore then, 0 Bharata, acquainted with every morality and versed
4 MAHABiiARATA. [A gimmedhilco,
in all the Igamas, art thou overwhelmed (with grief ) as if from ignorance V ""*'
Section III.
"Vyasa said, — '0 Yudhishthira, thy wisdom, I conceive, is not adequate. None doth any act by virtue of his own power.* It is God who engageth him in acts good or bad, O bestower of honor. Where then is the room for repen- tance ?^ Thou deemest thyself as having perpetrated impious acts. Do thou, therefore, 0 Bharata, hearken as to the way in which sin may be removed.^ 0 Yudhishthira, those that com- mit sins, can always free themselves from them through pen- ance, sacrifice and gifts.* O king, 0 foremost of men, sinful people are purified by sacrifice, austerities and charity.^ The high-souled celestials and Asuras perform sacrifices for securing religious merit ; and therefore sacrifices are of supreme im- portance.'' It is through sacrifices that the high-souled celes- tials had waxed so wondrously powerful ; and having celebrated rites did they vanquish the Danavas.^ Do thou, O Yudhish- thira, prepare for the Rajasuya, and the horse-sacrifice, as well as, 0 Bharata, for the Sarvamedha and the Naramedha.*^ And even as Da^aratha's son, Rama, or as Dushmanta's and Cakun- tala's son, thy ancestor, the lord of the Earth, the exceedingly puissant king Bharata, had done, do thou agreeably to the ordinance celebrate the Horse-sacrifice with Dakshinas.^"-^** Yudhishthira replied : — 'Beyond a doubt, the Horse-sacrifice purifieth princes. But I have a purpose of which it behooveth thee to hear.** Having caused this huge carnage of kindred, I cannot, 0 best of the regenerate ones, dispense gifts even on a small scale; I have no wealth to give.*- Nor can I for wealth solicit these juvenile sons of kings, staying in sorry plight, with their wounds yet green, and undergoing suffering.*^ How, O foremost of twice-born ones, having myself destroyed the Earth, can I, overcome by sorrow, levy dues for celebrating a
* /. e., human sacrifice. From this it appears that the sacrifice of human beings was in vogue at the time. — T.
Parva.] acwamedha parva. 6
sacrifice ?^* Through Duryodhana's fault, 0 best of ascetics, the kings of the Earth have met with destruction, and we have reaped ignominy.^^ For wealth Duryodhana hath wasted the Earth ; and the treasury of that wicked-minded son of Dhrita- rashtra is empty.^^ (In this sacrifice), the Earth is the Dak- shina ; this is the rule that is prescribed in the first instance. The usual reversal of this rule, though sanctioned, is observed by the learned as such.^'^ Nor, 0 ascetic, do I like to have a substitute (for this process). In this matter, 0 reverend sir, it behooveth thee to favor me with thy counsel'.^*^ Thus address- ed by Pritha's son, Krishna Dwaipayana, reflecting for a while, spoke unto the righteous king,^^ 'This treasury, (now) exhaust- ed, shall be full. 0 son of Pritha, in the mountain Himavan (Himalaya) there is gold which had been left behind by Brah- manas at the sacrifice of the high-souled Marutta'.*"""^^ Yu- dhishthira asked : 'How in that sacrifice celebrated by Marutta was so much gold amassed ? And, 0 foremost of speakers, when did he reign P^ Vyasa said : — 'If, O Pritha's son, thou art anxious to hear concerning that king sprung fi-om the Karan- dhama race, then listen to me as I tell thee when that highly powerful monarch possessed of immense wealth reigned.' ""^
Section IV.
'•Yudhishthira said, — '0 righteous one, I am desirous of hearing the history of that royal sage Marutta. Do thou, O Dwaipayana, relate this unto me, 0 sinless one*'^
"Vyasa said, — 'O child, in the Krita age Manu was lord (of the Earth) wielding the sceptre. His son was known under the name of Prasandhi.'^ Prasandhi had a son named Kshupa, Kshupa's son was that lord (of men), king Ikshwaku.' He, O king, had a hundred sons endowed with pre-eminent piety. And all of them were made monarchs by king Ikshwaku.* The eldest of them, Vin^a, became the model of bowmen. Vinga's son, 0 Bharata, was the auspicious Vivin9a.^ Vivincja,
* King Marutta celebrated a sacrifice in the Himalaya, bestowing gold on Brahraanas. Not being able to carry the entire quantity, they bad carried as much as they could, throwiug away the remainder. — T._,
6 MAHABMARATA. [AgwamedhUca
O kmf^, liad five and ten sons ; all of them powerful archers, revering Brahmanas and speaking the truth,® gentle and ever •speaking fair. The eldest brother, Khaninetra, oppressed all his brothers/ And having conquered the entire kingdom rid of •all troubles, Khaninetra could not retain his supremacy ; nor were the people pleased with him.^ And dethroning him, they, O foremost of monarchs, invested his son Suvarcha with the rights of sovereignty, and (having effected this) experience- ed joy (in their hearts).^ Seeing the reverses sustained by his sire as well as his expulsion from the empire, he was ever intent on bringing about the welfare of the people, being devoted to Brahman, speaking the truth, practising purity and restraining his senses and thoughts. And the subjects were well pleased with that high-minded one constant in vir- tue.^""^^ But he being constantly engaged in virtuous deeds, his treasures and vehicles became greatly reduced. And on his treasury having become depleted, the feudatory princes swarming round began to give him trouble.^" Being thus oppressed by many foes while his treasury, horses and vehicles were im- poverished, the king underwent great tribulation along with his retainers and the denizens of his capital.^=* Although his power waned greatly, yet the foes could not slay the king, for his power, 0 Yudhishthira, was established in righteousness.^* And when he had reached the extreme of misery along with the citizens, he blew his hand (with his mouth), and from that there appeared a supply of forces.^^ And then he vanquished all the kings living along the borders of his dominions. And from this circumstance, 0 king, he hath been celebrated as Karandhama.^" His son, (the first) Karandhama saw the light at the beginning of the Treta age, equalling Indra himself, endowed with grace, and invincible even by the immortals.^'^ At that time all the kings were under his control ; and alike by virtue of his wealth and of his prowess, he became their emperor.^® In short, the righteous king Avikshit by name, became like unto Indra himself in heroism ; and he was given to sacrifices, delicrhted in virtue and held his senses under
' CD
restraint.^''* And in energy he resembled the sun- and in for- bearance, Earth herself; in intelligence, he was like Vrihaspati,
Parva.] acwamedha parva." 7
and in calmness the mountain Himavan himself."^ And that king delighted the hearts of his subjects by act, thought, speech, self-restraint, and forbearance.^^ — the lord who performed hun- dreds of horse-sacrifices ; and whom the potent and learned Angira himself served as priest.^^ His son surpassed his sire- -in the possession of good qualities ; named Marutta, that lord of kings was righteous and of great renown ; having the might of ten thousand elephants, and like unto Vishnu's second self.^®^ Desirous of celebrating a sacrifice, that virtuous monarch, com- ing to Mount Meru on the northern side of Himavat, caused thousands of shining golden vessels to be forged. There on a huge golden hill he performed the rites."*'^^ And goldsmiths made basins and vessels and pans and seats without number."* And the sacrificial ground was near this place. Aad that righteous lord of Earth, king Marutta, along with other princes,, performed a sacrifice there.' ""^
Section V.
"Yudhishthira said, — '0 best of speakers, how that king became so powerful ? And how, 0 twice-born one, did h© obtain so much gold ?^ And where now, 0 reverend sire, is all his wealth ? And, 0 ascetic, how can we secure the same ?'^
"Vyasa thereupon said, — As the numerous offspring of the Prajapati Daksha, the Asuras and the Celestials challenged each other (to encounter),^ so in the same way Angira's sons, the exceedingly energetic Vrihaspati and the ascetic, Samvartta, of equal vows, challenged each other, 0 king. Vrihaspati be- gan to worry Samvartta again and again.*"^ And constantly troubled by his elder brother, he, 0 Bharata, renouncing his riches, went to the woods, with nothing to cover his body save the open sky.** (At that time), Vasava. having vanquished and destroyed the Asuras, and obtained the sovereignty of the celestial regions, had appointed as his priest'' Angira's eldest son, that best 6f Brahmanas, Vrihaspati. Formerly Angira was the family-priest of king Karandhama f matchless among
* Digamvara, i. e., in a naked state. — T.
8 MAHABHARATA. [Agwamedhilca
men in might, prowess and character ; powerful like unto Catakratu, righteous-souled and of rigid vows.^ O king, he had vehicles, and warriors, and many adherents, and superb and costly bedsteads,^" produced through dint of meditation by the breath of his mouth. And by his native virtues, the monarch had brought all the princes under his sway." And having lived as long as he desired, he ascended heaven in his corporeal embodi- ment. And his son named Avikshit — conqueror of foes — righteous like unto Yayati,^^ brought all the Earth under his dominion. And both in merit and might the king resembled his sire.^'* He had a son named Marutta, endowed Avith energy, and re- sembling Vasava himself. This earth clad in oceans felt herself drawn towards him.^* He always* used to defy the lord of the celestials ; and, 0 son of Paudu, Vasava also de6ed Marutta.^^ And Marutta — master of Earth — was pure and possessed of perfections. And in spite of his striving, Cakra could not prevail over him.^^ And incapable of controlling him, he riding on the horse, along with the celestials summoning Vrihaspati, spoke to him thus." '0 Vrihaspati, if thou wishst to do what is agreeable to me, do not perform priestly offices for Marutta^** on behalf of the deities or the ancestral Manes. I have, 0 Vrihaspati, obtained the sovereignty of the three worlds, while Marutta is merely the lord of the Earth.^** How, O Brahmana, having acted as priest unto the immortal king of the celestials, wilt thou unhasitatingly perform priestly func- tion unto Marutta subject to death ?"° Good betide thee ! Either espouse my side or that of the monarch, Marutta, or forsaking Marutta, gladly come over to me.-^ — Thus accosted by the sovereign of the celestials, Vrihaspati, reflecting for a moment, replied unto the king of the immortals." "Thou art the Lord of creatures, and in thee are the worlds established. And thou hast destroyed Namuchi, Vicjwarupa and Vala.'^^ Thou, 0 hero, alone encompassest the highest prosperity of the celestials, and, O slayer of Vala, thou sustainest the earth as well as heaven.^* How, O foremost of the celestials, having officiated as thy priest, shall I, O chastiser of Paka, serve a
* Nityada always, left out on the ground of redundancy.— T.
Parva.] acwamedha parva' 9
morfcal prince and do thou listen to what I say." Even if the god of fire cease to cause heat and warmth, or the earth change its nature, or the sun cease to give light, I shall never deviate from the truth (that I have spoken).''^
Vai^ampayana continued,— "On hearing this speech from Vrihaspati, Indra became cured of his envious feelings, and then praising him he repaired to his own mansion. "^^
Section VI.
Vyasa said, — "The ancient legend of Vrihaspati and the wise Marutta is cited in this connection.* On hearing of the compact made by Angira's son Vrihaspati with the lord of the gods (Indra), king Marutta made the necessary preparations for a great sacrifice.^ The eloquent grandson of Karandhama (Marutta) having conceived the idea of a sacrifice in his mind, went to Vrihaspati and addressed him thus.^ "O worshipful ascetic, I have intended to perform the sacrifice which thou didst propose to me once on a previous occasion, in accordance with thy instructions, and I now desire to appoint thee,* as officiating priest at this sacrifice, the materials whereof have also been collected by me. 0 excellent one, thou art our family priest, therefore do thou take those sacrificial things and per- form the sacrifice thyself."^
Vrihaspati said, — "0 lord of the earth, I do not desire to perform thy sacrifice, I have been appointed as priest by the Lord of the gods (Indra) and I have promised to him to act as such."«
Marutta said, — ^'Thou art our heriditary family priest, and for this reason I entertain great regard for thee, and I have acquired the right of being assisted at sacrifices by thee, and therefore it is meet that thou shouldst officiate as priest at my sacrifice."^
Vrihaspati said, — "Having, O Marutta, acted as priest to the Immortals, how can I act as such to mortal men, and whe- ther thou dost depart hence or stay, I tell thee, I have ceased to act as priest to any but the Immortals.^ O thou of mighty arms, I am unable to act as thy priest now. And according to
[ 2 ]
10 mahabharata; [Agivamedhikci
thy own dfiaire, thou canst appoint any one as thy priest who will perform thy sacrifice."®
Vyasa said, — "Thus told, king Marutta became confused with shame, and while returning home with his mind oppressed by anxiety, he met Narada on his way.^" And that monarch on seeing the divine Rishi Narada, stood before him with due salutation, and with his hands clasped together, and then Narada addressing him thus said, — 0 royal sage, thou seemest to be not well-pleased in thy mind,^^ is all well with thee, where hast thou been, O sinless one, and whence the cause of this thy mental disquietude ?^^ And, O king, if there be no objection to thy telling it to me, do thou, O best of kings, disclose (the cause of thy anxiety) to me, so that, O prince, I ■may allay the disquietude of thy mind with all my efforts.*^
Vai(;ampayana continued, — "Thus addressed by the great Rishi Narada, king Marutta informed him of the rebuff he •iiad received from his religious preceptor.'^*
Marutta said, — "Seeking for a priest to officiate at my sacrifice, I v/ent to that priest of the Immortals, Vrihaspati, 4i\ie son of Angiras, but he did not choose to accept my offer.^^ Having met with this rebuff from him, I have no desire to live any longer now, for by his abandoning me thus, I have, O Narada, become contaminated with sin."^*
Vyasa said, — 'Thus told by that king, Narada, O mighty prince, made this reply to him with words which seemed to -revive that son of Avikshit."^''
Narada said, — "The virtuous son of Angiras, Samvarta by -name is wandering over all the quarters of the earth in a naked state to the wonder of all creatures ;^^ do thou, 0 prince, go to him, if Vrihaspati does not desire to officiate at thy sacrifice, the powerful Samvarta, if pleased with thee, will perform thy sacrifice.^®
Marutta said, — "I feel as if instilled with new life, by these thy words, O Narada, but O the best of speakers, do thou tell me where I can find Samvarta,^" and how I can remain by his side, and how I am to act so that he may not abandon me, for I do not desire to live if I meet with a rebuff from him also.'* Nur^a eaid, — 'Desirous of seeing Mthe9wara, O prince,
Tarva.] acwamedha parva! 11
he wanders about at his pleasure in the city of Varanaai, ia the garb of a mad man.^^ And having reached the gate of that city, thou must place a dead body somewhere near it, and the man who shall turn away on seeing the corpse, do thou O prince, know that man to be Samvarta,^^ and knowing him, do thou follow his footsteps wheresoever that powerful man chooses to go, and finding him (at length) in a lonely place thou must seek his protection with thy hands clasped together in supplication to him.^* And if he enquire of thee as to the person who has given thee the information about his own self, do thou tell him that Narada has informed thee about Sam- varta.^® And if he should ask thee to follow me, thou must tell him without any hesitation, that I have entered into the fire.'"'*
Vyasa said, — "Having signified his assent to the proposal of Narada, that royal sage after duly worshipping him, and taking his permission, repaired to the city of Varan? si,^^ and having reached there, that famous prince did as he had been told, and remembering the words of Narada, he placed a corpse at the gate of the city.-* And by coincidence, that Brahmana also entered the gate of the city at the same time. Then on beholding the corpse, he suddenly turned away.^ And on seeing him turn back, that prince, the son of Avikshit followed his footsteps with his hands clasped together, and with the object of receiving instruction from him.^° And then find- ing him in a lonely place, Samvarta covered the king with, mud and ashes and phlegm and spittle.^^ And though thus worried and oppressed by Samvarta, the king followed that sage with his handj clasped together in supplication and trying to appease him.^^ At length overcome with fatigue, and reach- ing the cool shade of a sacred fig tree with many branches, Samvarta desisted from his course and sat himself to rest."^*
Section VII.
Samvarta said, — "How hast thou come to know me, and who has referred thee to me, do thou tell this to me truly, if thou wishest me to do what is good to thee.^ And if thou
12 MAHABHARATA. [A^amedhilca
speak truly, thou shalt attain all the objects of thy desire, and shouldst thou tell a lie, thy head shall be riven in a hundred pieces.
Marutta said, — "I have been told by Narada, wandering on his way, that fchou art the son of our family-priest, and this (information) has inclined my mind (towards thee), with ex- quisite satisfaction."*
Samvarta said, — "Thou hast told this to me truly, he (Na- rada) knovvs me to be a performer of sacrifices, now tell me where is Narada living at present."*
Marutta said, — "That prince of celestial saints (Narada) having given me this information about thee, and commended me to thy care, has entered into the fire."^
Vyasa said, — 'Hearing these words from the king (Marutta) Samvarta was highly gratified, and he said (addressing Ma- rutta). 'I too am quite able to do all that.'^ Then, 0 prince, that Brahmana, raving like a lunatic, and repeatedly scolding Marutta with rude words, again accosted him thus,'' 'I am afflict- ed with a cerebral disorder, and, I always act according to the random caprices of my own mind, why art thou bent upon having this sacrifice performed by a priest of such a singular disposition,^ my brother is able to officiate at sacrifices, and he has gone over to Vasava (Indra), and is engaged in performing his sacrifices, do thou therefore have thy sacrifice performed by him.^ My elder brother has forcibly taken away from me all my household goods and mystical gods, and sacrificing clients, and has now left to me only this physical body of mine,^° and, O son of Avikshit, as he is worthy of all respect from me, I cannot by any means officiate at thy sacrifice, unless with his permission.^^ Thou must therefore go to Vrihaspati first, and taking his permission thou canst come back to me, if thou hast any desire to perform a sacrifice, and then only shall I officiate at thy sacrifice."^'*
Marutta said, — "Do thou listen to me, O Samvarta, I did go to Vrihaspati first, but desiring the patronage of Vasava, he did not wish to have me as his sacrificer.^* He said, 'Hav- ing secured the priesthood of the Immortals, I do not desire to act for mortals, and, I h:\ve been forbidden by Cakra (Indra) to
Parva.] acwamedha. parva. 13
officiate at Marutta's sacrifice,^* as he told me that Marutta having become lord of the earth, was always filled with a desire to rival him. And to this thy brother assented by saying to the Slayer of Vala (Indra), Be it so.'^ Know thou, O best of ascetics, that as he had succeeded in securing the protection of the Lord of the Celestials, I repaired to him with gratified heart, but he did not agree to act as my priest.^^ And thus repulsed; I now desire to spend all I possess, to have this sacrifice performed by thee, and to outstrip Vasava by the merit of thy good offices.^^ As I have been repulsed by Vri- haspati for no fault of mine, I have now no desire, O Brah- man, to go to him to seek his aid in this sacrifice.''^^
Samvarta said, — "I can certainly, 0 king, accomplish all that thou desirest, if only thou agree to do all that I shall ask thee to do,^® but I apprehend that Vrihaspati and Purandara (Indra) when they will learn that I am engaged in performing thy sacrifice, will be filled with wrath, and do all they can to injure thee.^° Therefore, do thou assure me of thy stedfastness, so a§ to ensure my coolness and constancy, as otherwise, if I am filled with wrath against thee, I shall reduce (destroy) thee and thy kindred to ashes."^^
Marutta said, — "If ever I forsake thee, may I never attain the blessed regions as long as the mountains shall exist, and the thousand- rayed sun continue to emit heat,^^ if I forsake thee, may I never attain true wisdom, and remain for ever addicted to worldly (material) pursuits."^^
Samvarta said, — "Listen, O son of Avikshit, excellent as is the bent of thy mind to perform this act, so too, O king, have I in my mind the ability to perform the sacrifice,^* I tell thee, O king, that thy good things will become imperishable, and that thou shalt lord it over Cakra and the Celestials with Gan- dharvas."^^ For myself, I have no desire to amass wealth or sacrificial presents, I shall only do what is disagreeable to both Indra and my brother.^® I shall certainly make thee attain equality with Cakra, and I tell thee truly that I shall do what is agreeable to thee."^^
[A^iuamedhikcc-
Section VIII.
Saravarfca said, — "There is a peak named Munjaban on the summits of the Himalaya mountains, where the adorable Lord of Uma (Mahadeva) is constantly engaged in austere devo- tional exercises.* There the mighty and worshipful god of great puissance, accompanied by his consort Uma, and armed with his trident, and surrounded by wild goblins of many sorts, pursuing his random wish or fancy, constantly resides in the shade of giant forest trees, or in the caves, or on the rugged peaks of the great mountain.^*^ And there the Rudras, the Saddhyas, the Vi^wedevas, the Vasus, Yama, Varuna, and Kuvera with all his attendants,* and the spirits and goblins, and the two Agwins, the Gandharvas, the Apsarasas, the Yakshas, as also the celestial sages,® the Sun-gods, as well as the gods presiding over the winds, and evil spirits of all sorts, wor- ship the high-souled lord of Uma, possessed of diverse charac- teristics.' And there, O king, the adorable god, sports wiih the wild and playful followers of Kuvera, possessed of weird and ghastly appearances.^ Glowing with its own splendour, that mountain looks resplendent as the morning sun.^ And no creature with his natural eyes made of flesh, can ever ascertain its shape or configuration, and neither heat nor cold prevails there, nor doth the sun shine or the winds blow.^ And, 0 king neither doth senility, nor hunger, nor thirst, nor death nor fear afflict any one at that place.^° And O foremost of con- querors, on all sides of that mountain, there exist mines of gold, resplendent as the rays of the sun. And, O king, the attendants of Kuvera, desirous of doing good to him, protect these mines of gold from intruders, with uplifted arms." Hie thee thither, and appease that adorable god who is known by the names of Sarva, Bedha,*=' Rudra, Citikantha, Surupa, Suvarcha, Kapardi, Karala, Haryyaksha, Varada," Tryak- sha, Pushnodantabhid, Vamana, Civa, Yamya, Avyaktarupa, Sadvritta, Cankara," Kkshemya, Harikecja, Sthanu, Puru- sha. Hirinetra, Munda, Krisha, Uttarana," Bhaskara, Sutirtha, Devadeva, Ranha, Ushnishi, Suvaktra, Sahasraksha, Midh- van/« Giri.;a, Pra,9anta, Yata, Chiravasa, Yilwadanda, Siddha
Farva.] acwamedha parva? 15
Sarvadandadhara,*' Mriga, Yyadha, Mahan, Dhanega, Bhava, Vara, Somavaktra, Siddhamantra, Chakshu,^^ Hiranyavahu, Ugra, Dikpati, Lelihana, Goshtha, Shiddhamantra, Vrishnu, Pa9upati, Bhutapati,^' Vrisha, Matribhakta, Seiiani, Madhya- ma,^° Sruvahasfca, Yati, Dhanwi, Bhargava, Aja,"° Krishna- netra, Virupaksha, Tikshnadanshtra, Tikshna, VaiQwaiiaramu- kha,^^ Mahadyuti, Ananga, Sarva, Dikpati, Bilohita, Dipta Diptaksha, Mahauja,'^'^ Vasuretas, Suvapu, Prithu, Krittivasa,^^ Kapalmali, Suvamamukuta, Mahadeva, Krishna, Tryamvaka Anagha,^* Krodhaiia, Nri9aT)sa, Mridu, Vahusali, Dandi, Tap- tatapa, Akrurakarma, Sahasra^ira, Sahasra-charana, Swadha- swarupa, Vahu-rupa, Danshtri,^^ Pinaki, Mahadeva, Maha- yogi, Avyaya, Tri9ulahasta, Varada, Tryamvaka, Bhuvane- 9wara,-^ Tripuraghna, Trinayana, TriIoke9a, Mahanja, Sarva- bhuta-prabhava, Sarvabhuta-dharana, Dharanidhara,^'' l9ana, Cankara, Sarva, Civa, Vi9we9wara, Bhava, Uraapati, Pa9u- pati, Vi9\varupa, Mahe9wara,'^^ Virupaksha, Da9abhuja, Vri- shavadhwaja, Ugra, Sthanu, Civa, Raudra, Sarva, Giri9a, l9wara.-" Sitikantha, Aja, Cukra, Prithu, Prithuhara, Vara, Vi9warupa, Virupaksha, Vahurupa, Umapati,^" Anapganga- hara, Hara, Caranya, Mahadeva, Chaturmukha.^^ There bow- ing unto that deity, must thou crave his protection. And thus, O prince, making thy submission to that high-souled Mahadeva of great energy, shalt thou acquire that gold.^^ And the men who go there thus, succeed in obtaining the gold. Thus instructed, Marutta, the son of Karandhama, did as he was advised.^^ And made superhuman arrangements for the performance of his sacrifice. And artisans manufactured vessels of gold for that sacrifice.^* And Vrihaspati too, hearing of the prosperity of Marutta, eclipsing that of the gods, became greatly grieved at heart,^^ and distressed at the thought that his rival Samvarta should become prosperous, became sick at heart, and the glow of his complexion left him, and his frame became emaciated.^^ And when the Lord of the gods came to know that Vrihaspati was much aggrieved, he went to him attended by the Immortals and addressed him thus."*^
[Agwiir^edhikct
Section IX.
Indra said, — "Dost thou, O Vrihaspati, sleep in peace, and are thy servants agreeable to thee, dost thou seek the welfare of the gods, and do the gods O Brahmana, protect thee i"^
Vrihaspati said, — "I do sleep in peace, in iny bed, O Lord of the gods, and my servants are to my liking, and I alwava seek the welfare of the gods, and they cherish me well."^
Indra. said, — "Whence then is this pain, mental or physical, and why art thou pale and altered in appearance (complexion) at present, tell me, O Brahmana, who those people are, who have caused thee pain, so that I may kill them all."^
Vrihaspati said, — "0 Indra, I have heard that Marutta will perform a great sacrifice at which exquisite presents will be given by him (to Brahmanas) and that at his sacrifice Sam- varta will act as the officiating priest, and therefore do I desire that he may not officiate as priest at that sacrifice."*
Indra said, — 'Thou, 0 Brahmana, hast attained all the objects of thy desire when thou hast become the excellent priest of the gods, versed in all the sacred hymns, and hast over readied the influence of death and dotage, what can Sam- varta do to thee now ?"^
Vrihaspati said, — "Prosperity of a rival is always painful to one's feelings, and for this reason too, thou dost with thy atten- dant gods persecute the Asuras with their kith and kin, and kill the most prosperous among them f hence, O Lord of the gods, am I changed in appearance at the thought that my rival is prospering, therefore, O Indra, do thou, by all means, restrain Samvarta and king Marutta."^
Indra turning to Agni said, — "Do thou, O Jataveda, follow- ing my direction, go to king Marutta to present Vrihaspati to him, and say unto him that this Vrihaspati will officiate at his sacrifice and make him immortal."®
Agni said, — "I shall presently, 0 adorable one, repair thi- ther as thy messenger, to present Vrihaspati to king Marutta ; and to mike Indra's words true, and to shew respect to Vrihas- pati, Agni departed."**
Vyd.>iii said, — "Then the high-so uled lire-god went on his
Parva.] acwamediia parva. If
errand, devastating all the forests and trees, like unto the mighty wind, roaring and revolving at random at the end of the .winter season."''"
Marutta said, — "Behold ! I find the fire-god come in his own emhodiment, this day, therefore do thou, O Muni, offer him a seat and water, and a cow, and water for washing the feet.^^
Agni said, — "I accept thy offerings of water, seat, and water for washing the feet, 0 sinless one, do thou know me as the messenger of Indra, come to thee, in accordance with his directions."^^
Marutta said,— "0 Fire-god, is the glorious Lord of the Celestials happy, and is he pleased with us, and are the other gods loyal to hi -n? Do thou enlighten me duly on all these points.^^
Agni said,— "0 lord of the earth, Cakra is perfectly happy, he is pleased with thee, and wishes to make thee free from senility, and all the other gods are loyal to him, do thou, O king, listen to the message of the Lord of the Celestials.^* And the object for which he has sent me to thee is to presenb Vrihaspati to Marutta, O prince, let this priest (of the Celes- tials) perform thy sacrifice, and make thee, who art only a mortal, attain immortality."^^
Marutta said, — "This twije-born Brahmana Samvartta will perform my sacrifice, and I pray to Vrihaspati, that he having acted as priest to Mahendra (Indra) it does not look well for him now to act as priest to mortal men."^®
Agni said,— "If this Vrihaspati officiate as thy priest, then' shalt thou by the blessings of Devaraja (Indra^ attain the highest region in the celestial mansion and attaining fame shalt thou certainly conquer the heavenly region.^^ And, O lord of men, if \'riha=pati act as thy priest, thou shalt be able to conquer all the regions inhabited by men, and the heavenly regions, and all the highest regions created by Prajapati and even the entire kingdom of the gods. '^^
Samvarta said, — "Thou must never come again thus to pre- sent Vrihaspaai to Marutta ; for know, 0 Pavaka, (Agni) if thou dost, I losing my temper, will burn thee with my fierce evil e^-es."
[ 3 ]
18 mahabharataI [A^ivamedhika
Vyasa said, — "Then Agni apprehending destruction by fire, nnd trambliiig like the leaves of the Agwattha tree {Ficus religiosa), returned to the gods, and the high-souled Cakra seeing that carrier of oblrti^ns (Agni) in the company of Vrihaspati said as follows :"""
Indra said, — "Thou O Jataveda (Agni) didst go to present Vrihaspati to Marutta according to my direction, now what 'did that sacrificing king say unto thee and did he accept my ■ message ?^*
Agni said, — "Thy message was not acceptable by Marutta and when urged by me, he clasping the hands of Vrihaspati, repeatedly said, that Samvarta would act as his priest."- And •he also observed that he did not desire to attain the worldly and the heavenly regions, and all the highest regions of Praja- pati, and that if he were so minded, he would accept the -terms of Indra."'^
Indra said, — "Do thou go back to that king and meeting him, tell him these words of mine, full of significance, and if ■he obey them not, I shall strike him with my thunderbolt."*
Agni said, — "Let this king of the Gandharvas, repair thi- •ther as thy messenger, O Vasava, for, I am afraid to go thi- ther myself. Know, O Cakra, that highly incensed Samvarta addicted to ascetic practices, told me these words in a rage."^ 'I shall burn thee with my fierce evil eyes if thou on any account come again here to present Vrihaspati to king Marutta.' "'®
Cakra said, — "O Jataveda, it is thou who dost burn all •other things and there is none else who can reduce thee to •ashes, all the world is afraid to come in contact with thee, O carrier of oblations, these words of thine are worthy of no credence. "^''
Agni said, — "Thou, 0 Cakra, hast encompassed the -domi- nion of the heaven and the earth and the firmament by the might of thine own arms, but even thus how could Vritra (of old) wrest from thee the sovereignty of the celestial regions ?"^^ Indra said, — "I can reduce my foes to submisson and can even reduce the size of a mountain to an atom, if I will it. But, O Vahni, as I do not accept the libation of Soma drink i-f oSfared by a foe, and as I do n-ot strike the weak with my
Farva.] acwamedha parya^ 19
thunderbolfc (Vritra seemed to triumph over me for a time.) But who among mortals can live in peace by creating feud with me.^^ I have banished the Kalakeyas to the earth, and re- moved the Danavas from heaven, and have terminated the exr istence of Prahlada in heaven, can there be any man who can live in peace by provoking my enmity."^"
Agni said, — "Dost thou, O Mahendra, remember that in olden times when the sage Chyavana officiated at the sacrifice of Caryati with the twin gods A9wins, and himself appro- priated the Soma offering alone, thou wert filled with wrath, and when bent upon preventing Caryati's sacrifice,^^ thou didst violently strike Chyavana v/ith thy thunderbolt, that Brah- mana, Q Purandara, giving way to passion, was able by the power of his devotions to seize and hold fast thy hand with thy thunderbolt in it.^^ And in a rage, he again created a terrible looking enemy of thine, the Asura named Mada assum- ing all shapes, on beholding whom thou didst shut thine eyes with fear,''^ whose one huge jaw was placed on earth, and the other extended to the celestial regions, and who looked terri- ble with his thousand sharp teeth extending over a hundred Yojanas,^* and had four prominent ones thick a set, and shin- ing like a pillar of silver, and extending over two hundred Yojanas. And when grinding his teeth he pursued thee with his terrible and uplifted pike with the object of killing thee,^^ thou on beholding that terrible monster, presented a (pitiful) spectacle to all the bystanders. Then, O slayer of Danavas, overcome with fear of the monster, with thy hands clasped in supplication, thou didst seek the protection of the great sage."* The might of Brahmanas, O Cakra, is greater than that of ths Kshatriyas, none are more powerful than Brahmanas and knowing duly, as I do, the power of Brahmanas, I do not, 0 Cakra, desire to come in conflict with Samvarta."^^
Section X.
Indra said,— "Even so it is, the might of Brahmanas is great and there are none more powerful than Brahmanas, but I can never bear with equanimity the insolent pride of Avi-
20 HAUABHARATA. [AewaYiiedhiko.
kshita's son, and so shall I smite him with my thunderbolt* Therefore, O Dhritarashtra, do thou according to my direction repair to king Marutta attended by Sainvarta, and deliver this message to him — 'do thou 0 prince accept Vrihaspati as thy * spiritual preceptor, as otherwise, I shall strike thee with my terrific thunderbolt.' ""
Vyasa said, — "Then Dhritarashtra betook himself to that monarch's court and delivered this message to him from Vasava."^
Dhritarashtra said, — "0 lord of men know that I am Dhri- tarashtra the Gandharva, come here with the object of deliver- ing to thee the message of Indra, do thou, 0 liin among kings listen to the words which the high-souled lord of all the worlds meant for thee,* — that one of incomprehensible achieve- ments (Indra) only said this much, — 'do thou accept Vrihas- pati as thy officiating priest for the sacrifice, or if thou do not comply with my request, I shall strike thee with my terrific thunderbolt.' "^
Marutta said, — 'Thou, O Purandara, the Vigwadevas, the Vasus and the A^wins ye all know, that in this world there is no escape from the consequences of playing false to a friend, it is a great sin like unto that of murdering a Brahmana.^ Let Vrihaspati (therefore) officiate as priest to that Mahendra the supreme Deva (god), the highest one wielding the thunder- bolt, and 0 prince, Samvarta will act as my priest, as neither his (Tndra's) words, nor thine commend themselves to me."^
The Gandharva said, — "Do thou 0 lion among princes, lis- ten to the terrible war-cry, of Vasava roaring in the heavens, assuredly and openly will Mahendra hurl his thunderbolt at thee, do thou therefore be-think thyself of thy good, for this is the time to do it."^
Vyasa said, — "Thus accosted by Dhritarashtra, and hearing the roar of howling Vtlsava, the king communicated this in- telligence to Samvarta stcdfast in devotion and the highest of all virtuous men.'"^
Marutta said, — "Verily this rain-cloud floating in the air indicates that Indra must be near at present, therefore, O prince of Brahmanas, I seek shelter from Lhce, do thou 0 best
Farva.] acwamedha. parva. 21
of Bralimanas remove this fear of Iiidra from niy mind.'*' The Wielder of the thunderbolt is coming encompassing the ten directions of space with his terrible and superhuman refulgeiice and my assistants at this sacrificial assembly have been over- come with fright.''-
Samvarta said, — "0 lion among Icings, thy fear of Cakra will soon be dispelled, and I shall soon remove this terrible pain by means of my magic lore (incantatioji), be calm and have no fear of being overpowered by Indra.'" Thou hast nothing to fear from the god of a hundred sacrifices, I shall use my staying charms, 0 king, and the weapons of all the gods will avail them not.-^^ Let the lightning flash in all the directions of space, and the winds entering into the clouds pour down the showers amid the forests, and the waters deluge the heavens and the flashes of lightning that are seen will avail not, thou hast nothing to fear,'* let Yasava pour down the rains and plat his terrific thunderbolt where he will, float- ing among the watery masses (clouds) for thy destruction, for the god Vahni (Agni) will protect thee in every way, and make thee attain all the objects of thy desire."'^
Marutta stid, — "This appalling crash of the thunderbolt to- gether with the howling of the v.'inds, seem terrible to my ears and my heart is afflicted again and again, O Brahmana, and my peace of mind is gone at present."
Samvarta said, — "O king, the fear in thy mind from this terrible thunderbolt will leave thee presently. I shall dispel the thunder by the aid of the winds, and seting aside all fear from thy mind, do thou accept a boon from me according to thy heart's desire, and I shall accomplish it for thee."'^
Marutta said, — "I desire, 0 Brahmana, that Indra all of a sudden should come in person at this sacrifice, and accept the oblation offered to him, and that all the other gods also come and take their appointed shares of the offerings and accept the libations of Soma offered to them."'^
Samvarta said, — "I have, by the power of my incantations attracted Indra in person to this sacrifice. Behold, 0 monarch Indra coming with his horses, and worshipped by the other gods hastening to this sacrifice.""
22 MAHABHARATA. [Agwcimedhikcc
Then the Lord of the Devas attended by the other gods and riding in his chariot drawn b}' the most excellent steeds, approached the sacrificial altar of that son of Avikshit and drank the Soma libations of that unrivalled monarch.^" And king Marutta with his priest rose to receive Indra coming with the host of gods and well-pleased in mind, he welcomed the lord of the Devas with due and foremost honors according to the Castras,"^
Samvarta said, — "Welcome to tliee, O Indra, by thy pre- sence here, O learned one, this sacrifice has been made grand,
0 slayer of Vala and Vritra, do thou again quaff this Soma juice produced by me today ."--
Marutta said, — "Do thou look with kindness upon me, I bow unto thee, O Indra, by thy presence, my sacrifice has been perfected, and my life too blessed with good results. O Surendra, this excellent Brahmana, the younger brother of Vrihaspati is engaged in performing my sacrifices."^^
Indra said, — '"I know thy priest, this highly energetic as- cetic, the younger brother of Vrihaspati, at whose invitation
1 have come to this sacrifice, I am, O monarch, well-pleased with thee and my resentment against thee hath been des- troyed."-*
Samvarta said, — "If, 0 prince of the Devas, thou art pleas- ed with us, do thou thyself give all the directions for this sacrifice, and 0 Surendra, thyself ordain the sacrificial por- tions (for the gods), so that O god, all the world may know that it hath been done by thee."-^
Vyasa said, — 'Thus accosted by the son of Angira, Cakra himself gave directions to all the gods to erect the hall of assembly, and a thousand well-furnished excellent rooms looking grand as in a picture,"^ and speedily to complete the staircase massive and durable, for the ascent of the Gandharvas and Apsarasas and to furnish that portion of the sacrilicial ground reserved for the dance of the Apsarasas, like unto the palace of Indra in the heaven."^ O king, thus directed, the re- nowned dwellers of heaven speedily fulfilled the directions of Cakra. And then, O king, Indra well-pleased and adored, thus said to king Marutta/^— 0 prince, by associating with
Farva.] ACWAJIEDHA PARVA." 23
thee at this sacrifice, thine ancestors who have gone before thee, as well as the other gods have been highly gratified and accepted the oblations offered by thee.^^ And now, O king, let the foremost of regenerate beings offer on the sacrificial altar a red bull appertaining to the Fire-god and a secred and duly consecrated blue bull with a variegated skin, ap- pertaining to the Vi9wedevas.^° Then, O king, the sacrificial ceremony grew in splendour, wherein the gods themselves collected the food, and Cakra the lord of the gods, possessed of horses, and worshipped by the Brahmanas, became an assistant at the sacrifice.^^ And then the high-souled Sam- varta ascending the altar, and looking radiant as the second embodiment of the blazing fire, loudly addressing the gods with complaisance, offered oblations of clarified butter to the fire with incantation of the sacred hymns.^^ And then the slayer of Vala first drank the Soma juice, and then the assem- bly of other gods who drank Soma, and then in happiness and with the king's permission they returned home well-pleas- ed and delighted.^^ Then that monarch, the slayer of his enemies, with a delighted heart, placed heaps of gold on diverse spots, and distributing the immense wealth to the Brahmanas, he looked glorious like Kuvera the god of wealth.^* And with a buoyant heart, the king filled his treasury with different kinds of wealth, and with the permission of his spiri- tual preceptor, he returned (to his kingdom) and continued to rule the entire realm extending to the borders of the sea.^^ So virtuous in this world was that king, at whose sacrifice such an enormous quantity of gold was collected, and now, O prince, thou must collect that gold and worshipping the gods with due rites, do thou perform this sacrifice."^^
Vai9ampayana continued, — "Then the Pandava prince Yu- dhishthira was delighted on hearing this speech of the son of Satyavati (Vyasa), and desirous of performing his sacrifice with those riches, he held repeated consultations with his ministers."^^
[A^wamcdhika
Section XI.
Vaicampayfina aiid. — "Whe7i Yyasa of wonderful achieve- ments h-vi con iliided his .spee(3h to the king, the hig^ily-puis- sant son of Yasuilevt (Krishna) also addressed him. Knowing the kin«', the .son of i^rir.hfi, aflHicted in mind, and bereft of his relatives and kinsmen slain in battle, and appearing crest fillen like t'ue sun darkeiie>i by eclipse, or fire smothered by sm )ke, tiiat prop of the Vrishni race (Krishna), comf(n'ting the SOI of Dharma, essa3 ed to address him thus."^"^
Vasudeva said, — "■All crookedness of heart leads to destruc- tion (perdition ?) and all rectitude leads to Brahma, (spiri- tual excellence). This and this only is the aim and object of all true wisdom, what can mental discractiou do (to one who un lerstands this) 1* Thy Karma has not yet been annihilated nor hive thy enemies been subjugated, for thou dost not yet know the enemies that are .still lurking within thiiie own flesh. ^ I shall (therefore) relate to thee truly as I have heard it, the story of the war of Indra with Vritra as it took place.® In ancient times the Pritliivi (earth), 0 king, was encomposs- ed bv Vritra, and by this abstraction of earthly matter the seat of all o«ior, there arose bad odors on all sides, and the Performer of a hundred sacrifices (Indra), being much enraged by this act, hurled his tliunberbolt at Vritra.'"^ And being deeplv wounded by the thunderbolt of mighty Indra, Vritra entcrevi into the (vvaters), and by doing .so, he destroyed their pi'operty.^ The waters being seized by Vritra, their liquid pro- perty left them. At this Indra became highly enraged and again smote him with his thunderbolt.-'^ And he (Vritra) smitten by the thunderbolt by the most powerful Indra betojk himself to the J voti (luminous matter) and abstracted its in- herent property.*' The luminous matter being overwhelmed by Vritra and its property, color and form being thereby lost,^''' the wrathful Indra again hurled his thunderbolt at him. And thus wounded again by Indra of immeasurable power," Vritra entered all on a sudden into the Vayu (ga.seous matter, and thereafter nnide away with its inherent property.'* And this matter being overpowered by Vritra and its property, touch
P'arva.] ACWAMEDHA PARYA." 25
being lost. Indra became again filled with wrath and flung his thunderbolt at him. And wounded therein by the mighty (Indra), he overwhelmed the Aka^a (ether), and took away its inherent property, and the Akaca being overwhelmed by Vritra, and its property, sound, being destroyed, the god of a hundred sacrifices highly incensaed, again smote him with his thunderbolt.^^"^® And thus smitten by the mighty Indra, he suddenly entered into his (Cakra's) body, and took away its essential attributes.^'' And overtaken by Vritra, he was filled with great illusion. And, 0 venerable sir, the mightiest of Bharata's race,^® we have heard that Va^ishtha comforted Indra (when he was thus afflicted) and that the god of a hundred sacrifices slew Vritra in his body by means of his invisible thunderbolt, and know, O prince, that this religious mystery was recited by Oakra to the great sages, and they in turn told it to me."°
Section XII.
Vasudeva said, — "There are two kinds of ailments, physical and mental. They are produced by the mutual action of the body and mind on each other, and they never arise without! the interaction of the two.^ The ailment that is produced in the body, is called the physical ailment, and that which has its seat in the mind, is known as the mental ailment.'^ The cold, the warm (phlegm and bile) as well as the windy humours, O kin.>-, are the essential transformations generated in the physioal body, and when these humours are evenly distributed, and are present in due proportions, they are said to be symptomatic of good health.^ The warm humour is acted upon (allayed) by the cold, and the cold by the warm. And Sattwa, Rajas, and Tamas are the attributes of the soul,* and it is said by the learned, that their presence in due proportions, indicates health (or the mind). But if any of the three preponderate, some remedy is enjoined (to restore the equilibrium.)^ Happi- ness is overcome by sorrow, and sorrow by pleasure. Some people while afflicted by sorrow, desire to recall (past) happi- ness, while others, while in the enjoyment of happiness, desire
[ * ]
2G mahabharata! [AgwamedhiJca
to recall past sorrow.* But thou, 0 son of Kunti, dost neither desire to recall thy sorrows nor thy happiness, what else dost thou desire to recall barring this delusion of sorrow. Or, per- chance, 0 son of Pritha, it is thy innate nature,'' by which thou art at present overpowered. Thou dost not desire to recall to thy mind the painful sight of Krishna standing in the hall of assembly with only one piece of cloth to cover her body, and while she was in her menses and in the presence of all the Panda vas. And it is not meet that thou shouldst brood over thy departure from the city, and thy exile with the hide of the antelope for thy robe, and thy wanderings in the great forest, nor shouldst thou recall to thy mind the affliction from Jata- sura, the fight with Chitrasena, and thy troubles from the Sain- dhavas.^'^* Nor it is proper, O son of Pritha, and conqueror of thy foes, that thou shouldst recall the incident of Kichaka's kicking Draupadi, during the period of thy exile passed in absolute concealment,^- nor the incidents of the fight which took place between thyself and Drona and Bhishma. The time has now arrived, when thou must fight the battle which each must fight single handed with his mind.^^ Therefore, 0 chief of Bharata's race, thou must now prepare to carry the struggle against thy mind, and by dint of abstraction and the merit of thine own Karma, thou must reach the other side (overcome) of the mysterious and unintelligible (mind).^* In this war there will be no need for any missiles nor for friends nor attendants. The battle which is to be fought alone and single handed has now arrived for thee.^® And if vanquished in this struggle, thou shalt find thyself in the most wretched plight, and O son of Kunti, knowing this, and acting accordingly, shalt thou attain success.^^ And knowing this wisdom and the destiny of all creatures, and following the conduct of thy ancestors, do thou duly administer thy kingdom."
Section XIII.
Vasudeva said, — "0 scion of Bharata's race, salvation is not attained by foregoing the external things (like kingdom &ic), it is only attained by giving up things which pander to
Parva.] acwamedha parva.' 27
the flesh (body). ^ The virtue and happiness which are attainable by the person who has renounced only the external objects, but who is at the sametime engrossed by passions and weakness of the flesh, let these be the portion of our enemies.^ The word with two letters is Mrityu (death of the soul or perdition), and the word with three letters is Cacjwata Brahman, or the eternal spirit. The consciousness that this or that thing is mine, or tbe state of being addicted to worldly objects is Mrityu and the absence of that feeling is Ca9watam.^ And these two, Brahman and Mrityu, O king, have their seats in the souls of all crea- tures, and remaining unseen, they, without doubt, rage war with each other.* And if, O Bharata, it be true that no creature is ever destroyed, then one doth not make oneself guilty of the death of a creature by piercing (destroying) its body.^ What matters the world to a man, if having acquired the sovereignty of the whole earth with its mobile and immobile creation, he does not become attached to it, or engrossed in its enjoy- ment.® But the man who having renounced the world, has taken to the life of the recluse in the forest, living on wild roots and edibles, if such a man, O son of Pritha, has a crav- ing for the good things of the world, and is addicted to them,, he may be said to bear Mrityu (death) in his mouth.'' Do thou, 0 Bharata, watch and observe the character of thy external and internal enemies, (by means of thy spiritual vision). And the man who is able to perceive the nature of the eternal reality is able to overreach the influence of the great fear (perdition).® Men do not look with approbation upon the conduct of those who are engrossed in worldly de- sires, and there is no act without having a desire (at its root) and all (Kama) desires are, as it were, the limbs (offshoots) of the mind. Therefore, wise men knowing this, subjugate their • desires. The Yogi who holds communion with the Supreme Spirit, knows Yoga to be the perfect way (to salvation) by reason of the practices of his many former births. And remembering that, what the soul desires, is not conducive of piety and virtue, but that the repression of the desires is at the root of all true virtue, such men do not engage in the practice of charity, Yedic learning, asceticism, Vedic rites whose object is attain-
28 MAHABHARATA. [AgwamedhiJcco.
ment of worldly prosperity, ceremonies, sacrifices, religious rules and meditation, with the motive of securing any advan- tage thereby. ^"^^ In illustration of thi« truth, the sages versed in ancient lore, recite these Gathas called by the name of Kamagita, do thou 0 Yudhishthira, listen to the recital of them in detail.^' (Kama says) No creature is able to destroy me without resorting to the proper methods {viz., subjugation of all desires and practice of Yoga &c.)^^ If a man knowing, my power, strive to destroy me by muttering prayers &c., I prevail over him by deluding him with the belief that I am the subjective ego within him. If he wish to destroy me by means of sacrifices with many presents,^* I deceive him by ap- pearing in his mind as a most virtuous creature amongst the. mobile creation, and if he wish to annihilate me by mas- tering the Vedas and Vedangas, I overreach him by seeming to his mind to be the soul of virtue amongjst the immobile, creation.-^^ And if the man whose strength lies in truth, desire, to overcome me by patience,^** I apj)ear to him as his mind, and thus he does not perceive my existence, and if the man of austere religious practices, desire to destroy me by means of asceticism,^^ I appear in the guise of asceticism iu his mind,, and thus he is prevented from knowing me, and the man of learning,-^® who with the object of attaining salvation desires to destroy me, I frolic and laugh in the face of such a man intent on salvation. I am the everlastius: one without a compeer, whom no creature can kill or desti-oy.^'^ For this- reason thou too, 0 prince, divert thy desires (Kama) to virtue, so that, by this means, thou mayst attain what is well for thee."'* Do thou therefore make preparations for the due performance of the horse-sacrifice with presents, and various other sacri- fices of great splendour, and accompanied with presents.-^ Let not therefore grief overpower thee again, on beholding thy friends lying slain on the battle-field. Thou canst not see the men slain in this battle alive again ."'■^ Therefore shouldst thou perform magnificent sacrifices with presents, so that thou mayst attain fame in this world, and reach the perfect way (hereafter).-^
Parva.]
Section XIV.
Vai9ampa3^ana said,— "With such speeches as these, was the royal saint Yudhishthira, bereft of his friends, consoled by those sages of great ascetic merits.^ And 0 monarch, that lord of men exhorted by the worshipful Vishtara^raba himself, and by Dwaipayana (Vyasa), Krishna, Devasthana, Narada, Bhi- ma, Nakula, Krishna (Draupadi), Sahadeva, and the sharp- witted Vijaya, as well as by other great men, and Brahmanas versed in the Castras, became relieved of all mental affliction and sorrow arising from the death of his dear relations.""* And that monarch Yudhishthira after performing the obsequial cere- monies of his departed friends, and honoring the Bnlhmanas and Devas (gods), brought the kingdom of the earth with its girdle of oceans, under his sway.^ And that prince of Kuru's race having regained his kingdom, with a tranquil mind, thus ad- dressed Vyasa, Narada and the other sages who were present.^ — I have been comforted by the words of so great, ancient and aged saints as yourselves, and I have now no cause left for the least affliction.'^ And likewise, I have attained great wealth, with which I may Avorship the gods, therefore, with your assistance, I shall now perform the sacrifice.^ O the best of regenerate brings, we have heard that those (Himalayan) regions are full of wonders, therefore, O Brahmana, saint and grandsire do thou so ordain that under thy protection we may safely reach the Himalaya mountains,^ the performance of my sacrifice being entirely within thy control, and then the adorable celestial saint Narada and Devasthana have also addressed exquisite and well-meaning words for our well being.^^ No unlucky man in times of great tribulation and distress, has ever the good fortune to secure the services of such preceptors and friends approved of all virtuous men.^^ Thus addressed by the king, those great saints, bidding the king and Krishna and Arjuna to repair to the Himalayan regions,^^ then and there vanished in the presence of the assembled multitude, and the king, the lordly son of Dharma, then seated himself there for a while. ^^ And the Pandavas then in consequence of the death of Bhishma, were engaged in performing his funeral cere-
so MAHABUARATA. [AcwamedhilM^
monies. And their time, while thus engaged, seemed too long in passing,^* and performing the last rites to the mortal remains of Bhishma, Karjia and other foremost Kauravas, they gave away- large presents to Brahraanas. And then the foremost des- cendant of Kuru,''' again performed with Dhritarashtra the funeral rites (of the heroes slain in battle), and having given away immense wealth to the Brahmanas, the Panda va chief ^* with Dhritarashtra in advance, made his entry into the city of Hastina Nagar, and consoling his lordly uncle, possessed of eyes of wisdom,'^^ that virtuous prince continued to administer the earth with his brothers. ^^
Section XV.
Janamejaya said,— '0 the best of regenerate beings, when the Pandavas had reconquered and pacified their kingdom, . what did the two warriors, Vasudeva and Dhananjaya do ?^
Vaicampayana said,— '0 lord of the earth, Vasudeva and Dhananjaya were highly pleased when the Pandavas had suc- ceeded in regaining and pacifying their dominions,^ and they deported themselves with great satisfaction, like unto Indra and his consort in the celestial regions, and amidst picturesque' woodland sceneries, and tablelands of mountains, and sacred places of pilgrimage, and lakes and rivers, they travelled with great pleasure like the two Agwins in the Nandana garden of Indra.'*'* And, 0 Bharata, the hi^h-souled Krishna and the son of Pandu (Dhananjaya) entering the beautiful hall of assembly at Indraprastha, whiled away their time in great merriment.^ And there, O princo, they passed their time in recounting the stirring 'ucidents of the war, and the sufferings of their past lives." And those two high-souled ancient sages, glad at heart, recited the genealogy of the races of saints and gods.'' Then Kecjava, knowing the full import of all matters, addressed Partha in a sweet and beautiful speech of excellent style and import.^ And then Janarddana comforted the son of Pritha afflicted by the death of his sons, and thousands of other relatives." And he of great ascetic merit and knowing the science of all things duly consoling him, rested for a while,
Parva.] acwamedha parva.' SI
as if a great burden had been removed from his own person.^*^ Then Govinda (Krishna) consoling Arjuna with sweet speech addressed these well-reasoned words to him.^^
Vasudeva said, — '0 Arjuna, the terror of thine enemies, this wnole earth has been conquered by the king, the son of Dharma, relying on the power of thy arms.^^ And 0 the best of men, the virtuous king Yudhishthira now enjoys the sover- ■eignty of the earth without a rival, by the might of Bhimasena and the twin brothers.^^ 0 thou who knowest what virtue is, it was by righteousness alone, that the king has been able to regain his kingdom free from all enemies (thorns), and it was by the action of righteousness, that king Suyodhana has been killed in battle,^* and, 0 son of Pritha and pillar of the Kuru race, the wicked sons of Dhritarashtra, a\aricious, always rude in speech, and bent upon an unrighteous course of conduct,^^ having been exterminated with their followers, the king, the son of Dharma and lord of the earth, now peaceably enjovs the entire kingdom of the earth with thy aid,^^ and I too O son of Pandu, have been pleasantly wliiling away my time in thy company, amidst woodland scenes.^'' 0 terror of thine ene- mies, what more need I tell thee, but that where thou and Pritha, and the king, the son of Dharma, and the mighty Bhimasena and the two sons of Madri are, there am I attracted with exquisite delight.^^ 0 descendant of Kuru, in these de- lightful and sacred and heaven-like halls of assembly, a long time hath fleetted away in thy company without my seeing Vasudeva, Valadeva and other leaders of the Vrishni race.^^"^** And now I am desirous of repairing to the city of Dwara- vati. Do thou therefore, 0 most valorous of men, assent to my departure.^^ When king Yudhishthira was smitten heavi- ly with affliction, I with Bhishma, have recited to him many appropriate legends suited to the occasion with a vew of assu- aging his grief, and the pliant and high-minded Yudhishthira, though our sovereign, and versed in all lore, paid due heed to our words.^^ That son of Dharma honors truth, and is grateful and righteous, therefore will his virtue, and good sense and the stability of his power always endure."^"^* And now, O Arjuna, if it pleases thee, do thou go to that high minded
32 MAHABHARATA." [Aciucimedhika
prince and tell him of my intention to depart from this place.'^'^ For, 0 thou of mighty arms even if death coraeth to me, I am unwilling to do anything that may displease him, leaveing alone my going to the city of Dwarrivati."* 0 son of Pritha, and descendant of Kuru, I now tell thee truly desir- ing to do only what is good and agreeable to thee, and there can be nothing equivocal in it in any way. that the necessity for my staying here no longer exists, when 0 Arjuna that monarch, the son of Dhritarashtra hath been slain with his armies and attendants,""^^"-^ and the earth, my friend, with its oirdle of seas, and its mountains and woods and forests, and the kingdom of the Kuru king filled with various gems, have passed under the sway of that wise son of Dharma. And O foremost prince of Bharata's race, may that virtuous prince administer the entire kingdom of the earth in righteous- j^g,g 2y-3o j^,-,(j ^vitii the respect and approbation of numerous high-souled Siddhas, and having his praises always extolled by the court heralds.=^^ Do thou, 0 chieftain of Kuru's race, accompany me to-day to the presence of the king, the great aggrandiser of the Kuru race, and sound him of my intended return to Dwaraka.^^ As Yudhishthira the high- souled Id'ig of the Kurus always commands my love and res- pect, I have, 0 son of Pritha, placed this my body and all the wealth that I have in my house, at his disposal.^^' And O prince Partha (son of Pritha) when this earth has come under thy sway and that of the worshipful Yudhishthira of excellent character, there no longer remains any necessity for my staying here except for my affection for thee.^* And 0 mon- arch, when the re-doubtable Arjuna had been thus accosted by the noble-hearted J anarddana, he, shewing all the honors due to him, sorrowfully replied by merely saying 'be it so.'^s
Section XVI.
Janamejaya said,— 'When the high-souled Kec,ava and Ar- juna after slaying their enemies repaired to the assembly rooms what conversation, 0 regenerate one, took place between
them '''
Parva.] acwamedha parva.' 53
CAnugita Parva. )
Vaigampayana said, — "The son of Pritha (Arjuna), having recovered his own kingdom, joyously spent his time, without doing anything else, in the company of Krishna, his heart filled with delight, in that palace of celestial beauty.^ One day, those two listlessly proceeded to a particular part of the palace that looked, 0 king, like a veritable portion of Heaven, Themselves filled with delight, they were then surrounded by their relatives and attendants.^ Pandu's son Arjuna, filled with joy in the company of Krishna, surveyed that delightful mansion, and then addressed his companion, saying, — '0 mighty armed one, thy greatness became known to me upon the approach of the battle.* 0 son of Devaki, thy form also, as the Lord of the universe, then became known to me !^ What thy holy self said unto me at that time, G Kegava, through aifection, has all been forgotten by me, O chief of men, in consequence of the fickleness of my mind !® Eepeatedly, however, have I been curious on the subject of those truths. Thou, again, O Madhava, wilt repair to Dwaraka soon !' "''
Vai^ampayana continued, — "Thus addressed by him, Krishna of mighty energy, that foremost of speakers, embraced Phal- guna and replied unto him as follows.*
"Vasudeva said, — 'I made thee listen to truths that are regarded as mysteries. I imparted to thee truths that are eternal. Verily, I discoursed to thee on Religion in its true form and on all the eternal regions.^ It is exceedingly dis- agreeable to me to learn that thou didst not, from folly, receive what I imparted. The recollection of all that I told thee on that occasion will not come to me now.^*' Without doubt, 0 son of Pandu, thou art destitute of faith and thy understanding is not good. It is impossible for me, 0 Dhanan- jaya, to repeat, in detail, all that I said on that occasion.^* That religion (about which I discoursed to thee then) is more than sufficient for understanding Brahma. I cannot discourse on it again in detail.^^ I discoursed to thee on Supreme Brahma, having concentrated myself in Yoga. I shall now, however, recite to tKee an old history uf on the same topic.^* O foremost of all persons observant of duty, listen to every-
[ 5 ]
34 MAHABHARATA.' [Anur/itcC
thing I now say, so that, with an understanding adapted to my teaching, thou mayst succeed in attaining to the highest end !^* 0 chastiser of foes, on one occasion, a Brahmana came to us from the regions of Heaven. Of irresistible energy, he came from the regions of the Grandsire. He was duly reverenced by us.^^ Listen, O son of Pritha, without yielding to scruples of any kind, to what he, O chief of Bharata's race, said, in answer to our enquiries, agreeably to heavenly forms !'^''
'The Brahmana said, — That which thou askest me, O Krishna, connected with the religion of Moksha (Emancipa- tion), led by thy compassion for all creatures (and not for thy own good), — that, indeed, which destroys all delusion, — 0 thou that art possessed of supreme puissance,*^^ I shall now tell thee duly, 0 slayer of Madhu ! Do thou listen with concen- trated attention as I discourse to thee, O Madhava !^^ A Brahmana of the name of Ka9yapa, possessed of penances and the foremost of all persons conversant with duties, came to a certain other Brahmana who had become conversant with all the mysteries of religion. i*^^ Indeed, the latter had mastered all the knowledge which the scriptures teach respecting the departure and reappearance of beings and possessed tha,t direct knowledge of all things which Yoga gives. He was well skilled in the truths of all topics relating to the world. He had mastered the truth about pleasure and pain."° He knew the truth about birth and death, and understood the dis- tinctions between merit .and demerit. He was a beholder of the ends attained to by embodied creatures high and low in consequence of their acts."^ He lived like one emancipated from the world. Crowned with ascetic success and possessed of perfect tranquillity of soul, he had all his senses under complete control. He seemed to blaze with the resplendence of Brahma and capable of going everywhere at will. He knew the science of disappearing at will from before the eyes of all.
* 'Bhiitanam &c.,' is explained by Nilakantha as 'no swasya,' and the vocative 'vibho' is taken as 'Paramatnian.' — T.
t •Agatagamam' implies, as explained by the Commentator, 'prapLa- ^a^tarahasya m,'~T.
Parva.] acwamedha parva. 35
He used to rove in the company of invisible Siddhas and celes- tial musicians. He used to sit and converse with them on some spot retired from the bnstle of humanity. He was as unattached to all things as the wind. Ka9yapa having heard of him truly, desired to see him. Possessed of intelligence, tiat foremost of all Brahman as approached the sage.^^"** Him- self possessed of penances, Ka^yapa, moved by the desire of acquiring merit, fell, with a rapt heart, at the feet of the sage when he had seen all those wonderful attributes.^^ Filled with wonder at the sight of those extraordinary accomplishments, Ka^yapa began to wait upon that foremost of all Brahmanas, with the dutiful reverence of a disciple waiting upon his pre- ceptor and succeeded in propitiating hira.^® By his devotion,
0 scorcher of foes, rendering to him the obedience due from a disciple to a preceptor, Ka9yapa gratified that Brahmana who possessed all these accomplishments and was endued, be- sides, with scriptural learning and excellent conduct.^^ Gratified with KaQvapa, the Brahmana one day addressed him cheerfully and spoke as follows, with an eye to the highest success. Listen to those words, 0 Janarddana, as I repeat them !^^
" ' — The ascetic crowned with success said, — By diverse acts, 0 son, as also by the aid of merit, mortal creatures attain to diverse ends here and residence in Heaven.^^ No- where is the highest happiness ; nowhere can residence be eter- nal. There are repeated falls from the highest regions acquir- ed with such sorrow.^" In consequence of my indulgence in sin, I had to attain to diverse miserable and inauspicious ends, filled as I was with lust and wrath, and deluded by cupidity.^^
1 have repeatedly undergone death and rebirth. I have eaten diverse kinds of food, I have sucked at diverse breasts.^^ I have seen diverse kinds of mothers, and diverse fathers dissimilar to one another. Diverse kinds of happiness have been mine and diverse kinds of misery, 0 sinless one !^' On diverse occasions have I been separated from what was agreeable and united with what was disagreeable. Having earned wealth with great toil I have had to put up with its loss.^* Insults and excessioA misery I have received from king and relatives. Mental and physical pain, of great severity, have been mine.^^ Humilia-
S6 MAHABHARATA. [AnUf/Uct
tions I have undergone, and death and imTniirement^ under circumstances of great severity. Falls into Hell have been mine, and great tortures in the domains of Yama.^® Decre- pitude and diseases have repeatedly assailed me, and cala- mities, as frequent, in copious measure. In this world I have repeatedly undergone all those afflictions that flow from a perception of all pairs of opposites.^^ After all this, one day, overwhelmed with sorrow, blank despair came upon me. I took refuge in the Formless. Afflicted as I was with great distress, I gave up the world with all its joys and sorrows.*^® Understanding then this path, I exercised myself in it in this world. Afterwards, through ^tranquillity of soul, I attained to this success that thou seest.'^^ I shall not have to come to this world again (after my departure hence). Verily, till I attain to absorption into eternal Brahma,' till, in fact, the final dissolution of the universe, I shall look on those happy ends that will be mine and on those beings that, constitute this universe.^*** Having acquired this excellent success, I shall, after departing from this world, proceed to what is above it {i. e., Satyaloka) and thence to what is higher (i. e., obsorption into Brahma).*^ Verily, I shall attain to the condition, which is un manifest; of Brahma. Let no doubt be thine as regards this. O scorcher of foes, I shall not. return to this world of mortal creatures.*^ O thou of great wisdom, I have become gratified with thee. Tell me what I shall do for thee ! The time has come for the accomplish- ment of that purpose for which thou hast come hither.** Verily, I know that object for which thou hast sought me. I shall soon depart from this world. Hence it is that I have given thee this hint.** O thou of great wisdom and experience,
sam
* 'Niriikara9ntena' is explained by Nilakantha as 'Asamprajnata- i\adlu-san)adhigamya Bialnnabhavacritena,' implying reliance on
Erahraa by having recourse to Sarafullii or a suspension of all functions
of both body and mind (through Yoga) and arrival at that state which
is one of perfect unconsciousness.' — T.
t The dissolution here spoken of is the Mahapralaya and not the
Khanda or Avantara Pralayas. Till then, the sage will look upon all
beingsj i^ ^, their repeated misrations. — T.
Farva.] ACWAMEDHA. PARTA. 37
I have been highly gratified with thee for thy behaviour. Do thou question me ! I shall discourse on what is beneficial to thee, agreeably to thy desirfe.*^ I think thy intelligence is great. Indeed, I applaud it much, for it was with the aid of that intelligence that thou wert able to recognise me. Surely, O Kacjyapa, thou art possessed of great intelligence. — ' "*'
Section XVII.
"Vasudeva said, — 'Touching the feet of that sage, the Brah- mana asked him some questions that were exceedingly diffi- cult to answer. That foremost of all righteous persons then discoursed on those duties that were referred to.^
•"Ka^yapa said, — How does the body dissolve away, and how is another acquired ? How does one become emancipated, after passing through a repeated round of painful rebirths?* Enjoying Prakriti for sometime, how does Jiva cast off the particular body (which Prakriti gives) ? How does Jiva, freed from the body, attain to what is different from it (viz., Brah- ma ?* How does a human being enjoy (and endure the fruits of ) the good and bad acts done by him ? Where do the acts exist of one that is devoid of body ?* — *
" 'The Brahmana said, — Thus urged by Ka^yapa, the emancipated sage answered those questions one after another. Do thou listen to me, 0 scion of the Vrishni race, as I recite to thee the answers he made.^
" ' — The Emancipated sage said, — Upon the exhaustion of those acts capable of prolonging life and bringing on fame
* The Commentator explains that altogether seven questions are asked. The first is about the- dissolution of the body. The second relates to the manner of re-acquiring a body. The third has reference to the manner in which rebirth may be avoided. The fourth relates to the causes that operate for giving a body to Jiva. By 'Prakriti' ia meant Nature or that Ne-science which is the cause of body. The fifth relates to the Anyat or Param, viz , how final Emancipation or absorp- tion into Brahma takes place. The sixth pertains to the manner in which the fruits of acts are enjoyed or endured. The seventh enquires after the way in vrhich acts attach to Jiva even ^vhen devoid of a body,— T,
3S MAHABHARATA. [Anugitd
which are done in a particular body that Jiva assumes," the embodied Jiva, with the span of his life shortened, begins to do acts hostile to life and health. On the approach of destruc- tion, his understanding turns away from the proper course/ The man of uncleansed soul, after even a correct apprehen- sion of his constitution and strength and of the season of both his own life and of the year, begins to eat at irregular intervals and to eat such food as is hostile to him.*^ At such a time he indulges in practices that are exceedingly harmful. He sometimes eats excessively and sometimes abstains altogether from food.^ He eats bad food or bad meat or takes bad drinks, or food that has been made up of ingredients incompatable with one another. He eats food that is heavy in excess of the measure that is beneficial, or before the food previously taken has been digested.^" He indulges in physical excercise and sexual pleasure in excess of the due measure, or through evidity for work, suppresses the urgings of his corporeal organism even when they become pronounced.^^ Or, he takes food that is very juicy, or indulges in sleep during daytime. Food that is not properly digested, of itself excites the faults, when the time comes.f^^ From such excitement of the faults in his body, he gets disease ending in death itself. Sometimes the person engages in perverse or unnatural acts like hanging (for bringing about his death)." Through, these causes the living
* 'Kala' here means both the season of the year and the age of the person. Food t^at is beneficial in summer is not so in winter, or that which is beneficial in youth is otherwise at old age. All the texts that I have seen have 'viditwa' and not 'aviditwa' which Telang takes in his version for the "sacred Books of the East.'' 'Kala' is always interpreted by the Commentators of Charaka as refering to either period of life or period of the year. This, as well as the following verses, relate to the laws of health as expounded by Charaka — T.
t The faults arc three, vh., Wind, Bile, and Phlegm. When exist- ing in a state of harmony, they produce health. When one is excited or two, or all, indisposition sets in. They are called 'dosha' or faults, because of their liability to be excited and produce disease. Telang, not suspecting that the whole passage is a reproduction of a passage in the ancient work edited by Charaka, misunderstands some expressions and wrongly render's 'doshau' into 'disorders.' It is a reclincal term,— T.
ravva.] ACWAMEDHA PARVA^ S9
body of the creature dissolves away. Understand correctly the manner as I declare it to thee !*^* Urged on by the Wind which becomes violent, the heat in the body, becoming excited, and reaching every part of the body one after another, res- trains all the (movements of the) vital breaths.^^ Know truly that excited all over the body, the heat becomes very strong, and pierces every vital part where life may be said to reside.-*^ In consequence of this, Jiva, feeling great pain, quickly takes leave of its mortal casement. Know, O foremost of regenerate persons, that when the vital parts of the physical organism become thus afflicted, Jiva sl^ps awa}^ from the body, over- whelmed with great pain. All living creatures are repeatedly afflicted with birth and death.^^"^^ It is seen, 0 chief of Brah- man as, that the pain which is felt by a person when casting off his bodies is like to what is felt by him when first entering the womb or when issuing out of it. His joints become almost dislocated and he derives much distress from the waters (of the womb).-f^^"-° Urged on by (another) violent wind, the wind that is in the body becomes excited through cold, and dissolves away the union of matter (called the body) into its respective elements numbering five.^"^ That wind which re- sides in the vital breaths called Prana and Apana occurring within this compound of the five primal elements, rushes up- wards, from a situation of distress, leaving the embodied crea- ture.^^ It is even thus that the wind leaves the body. Then is seen breathlessness. The man then becomes destitute of heat, of breath, of beauty, and of consciousness."^ Deserted by Brahma (for Jiva is Brahma), the person is said to be dead.
* "^Jivitam' in the second line seems to be an objective of 'cariram' in the first. — T.
t 'Garbha-sankramane' is explained by Nilakantha as 'entering this foetus in the womb after casting off the body appertain^ to the other world. I think Telang is not correct in his version of 19 and 20. 'Atisarpana' can never imply 'exhaustion ;' hence, 'karmanam' can never be the reading he adopts. Besides 'tadricam' seems .to settle the ques- tion. The tortures felt at death are similor to those at birth. — T.
X 'Sambhutatwam' is 'sanhatatwam.' 'Niyachachati' is 'nacyyati' 'Vayu' is understood in the second line, or that in the first line of the next ver.se may be taken as the nom. of 'niyachcchati.' — T.
4.0 MAHABHARATA. [AnUgUci
By those ducts through which he perceives all sensuous objects, the bearer of the body no longer perceives them,"* The life- breaths that are generated by food, it is the eternal Jiva who creates in the body in those very ducts."^ The elements gather- ed together become in certain parts firmly united. Know that those parts are called the vitals of the body. It is said so in the Castras."" When those vital parts are pierced, Jiva, rising up, enters the heart of the living creature and restrains the principle of animation without any delay .'^^ The creature then, though still endued Avith the principle of conciousness, fails to know anything. The vital parts being all overwhelmed, the knowledge of the living creature becomes overwhelmed by darkness.-" Jiva then, who has been deprived of every- thing upon which to stay, is then agitated by the wind. He then, deeply breathing a long and painful breath,^^ goes out quickly, causing the inanimate body to tremble. Dis- sociated from the body, Jiva, however, is surrounded by his acts.^** He becomes equiped on every side with all his aus- picious acts of merit and with all his sins. Brahraanas en- dued with knowledge and equiped with the certain conclusions of the scriptures,^^ know him, from indications, as to whether he is possessed of merit or with its reverse. Even as men possessed of eyes behold the fire-fly appearing and disappearing amid darkness, men possessed "of the eye of knowledge and crowned with success of penances, behold, with spiritual vision, Jiva as he leaves the body, as he is reborn, and as he enters the womb. It is seen that Jiva has three regions assigned to him eternally.^^"^* This world where creatures dwell is called the field of action. Accomplishing acts good or bad, all em- bodied creatures attain to the fruits thereof.^^ In consequence of their own acts, creatures acquire even here superior or in- ferior enjoyments. Doers of evil deeds here, in consequence of those acts of theirs, attain to Hell.^^ This condition of sinking with head downwards, in which creatures are cooked, is one of great misery. It is such that a rescue therefrom is exceedingly difficult. Indeed, one should strive hard for saving oneself from this misery.*^ Tho.se regions where creatures dwell when they ascend from this world I shall now declare
Parva.] acwamedha parva. 41
truly. Do thou listen to me with attention.'^ By listening to what I say, thou shalt attain to firmness of understanding and a clear apprehension of (good and bad) acts. Know that even those are the regions of all creatures of righteous deeds, viz., the stellar worlds that shine in the firmament, the lunar disc, and the solar disc as well that shines in the universe in its own light.^^"**' Upon the exhaustion, again, of their merits, they fall away from those regions repeatedly. There, in Heaven itself, is distinction of inferior, superior, and middling felicity.*^ There in Heaven itself, is discontent at sight of prosperity more blazing than one's own. Even these are the goals which I have mentioned in detail.*^ I shall, after this, discourse to you on the attainment by Jiva of the condition of residence in the womb.*" Do thou hear me, with concentrated atten- tion, 0 regenerate one, as I speak to thee ! — ' "**
Section XVIII.
" ' — The Brahmana said, — The acts, good and bad, that Jiva does are not subject to destruction. Upon attainment of body after body, those acts produce fruits corresponding with them.*^ As a fruit-bearing tree, when the season comes of productivity, yields a large quantity of fruit, merit, achieved with a pure heart, similarly yields a large crop (of felicity).^ After the same fashion, sin, done with a sinful heart, produces a large crop of misery. The Soul (or Jiva), placing the mind ahead, addresses himself to action.^ Hear then how Jiva, equipt with all his acts and overwhelmed with lust and wrath, enters the womb.* The vital seed, mixed with blood, enters the womb of females and becomes the field (of Jiva), good or bad, born of (his) acts.^ In consequence of his subtlety and the condition of being unmanifest, Jiva does not become attach- ed to anything even after attaining to a body. Therefore, he is called Eternal Brahma.f That {viz., Jiva or Brahma) is
* 'Pachante' is 'phalam prayachcchanti.' — T.
t Nilakantha explains this verse in a diiferent way. According to him
it means, 'In consequence of his subtlety and imperceptibility, Jiva
does r.ot bpcome attached to anything. For this rtason, one possessed
[ G ]
42 iiAHABHARATA." [Anugitci
the seed I of all creatures. It is in consequence of Him that living creatures live. That Jiva, entering all the limbs of the foetus part by part, accepting the attribute of mind, and re- siding within all the regions that belong to Prana, supports (life). In consequence of this, the foetus, becoming endued with mind, begins to move its limbs.*'"^ As liquified iron, poured (into a mould), takes the form of the mould, know that the entrance of Jiva into the foetus is even such.' As fire, entering a mass of iron, heats it greatly, do thou know that the manifestation of Jiva in the foetus is such.^*' As a lamp, burning in a room, discovers (all things within it), after the same manner mind discovers the different limbs of the body.-f-^^ Whatever acts, good or bad, Jiva does in a former body, have certainly to be enjoyed or endured by him.^* By such enjoyment and endurance former acts are exhausted, and other acts, again, accumulate, till Jiva succeed in acquir- ing a knowledge of the duties included in that contemplation which leads to Emancipation.^^ Regarding this, I shall tell thee those acts by which Jiva, 0 best of men, while coursing through a repeated round of re-births, becomes happy.^* Gifts, observances of austerity, Brahmacharyya, bearing Brahma ac- cording to the ordinances laid down, self-restraint, tranquillity, compassion for all creatures,^^ restraint of passions, abstention from cruelty as also from appropriating what belongs to others, refraining from doing even mentally, all acts that are false and injurious to living creatures on the Earth," reverently serving mother and father, honouring deities and guests, worship of preceptors, pity, purity, constant restraint of all organs,^'^ and causing of all good acts, are said to constitute
of a knowledge of Bi'ahma, having become cognisant of Brahma, and attained the great object of his desire, succeeds in becoming so (i. e., dissociated from all things). This interpretation seems to be a little far-fetciied. — T.
■"■ 'Chetasa' indicates 'upadhibhutena,' for previously, Jiva was with- out 'upadhi.' 'PrJlnasthaneshu' implies 'Indriyagolokeshu' or those vital parts which constitute the seats of the senses. 'Chetana' does not, I think, mean 'consciousness'. It implies mind. — T.
t Causes thera to grow. I do not follow Nilakantlia here. — T.
Parva.] acwamedha. parva. 43
the conduct of the good. From observance of such conduct, arises Righteousness which protects all creatures eternally.^® Such conduct one would always behold among persons that are good. Verily, such conduct resides there eternally. That course of practices to which persons of tranquil souls adhere indicates Righteousness.-^^ Among them is thrown that course of practices which constitutes eternal Righteousness. He who would betake himself to that Righteousness would never have to attain to a miserable end.^® It is by the conduct of the good that the world is restrained in the paths of Righteousness when it falls awa3\ He that is a Yogin is Emancipated, and is, therefore, distinguished above these (viz,, the good).*^^ Deliverance from the world takes place, after a long time, of one who acts righteously and well on every occa- sion as he should.^^ A living creature thus always meets with the acts done by him in a former life. All these acts constitute the cause in consequence of which he comes into this world in a state different from his true form.-f^' There is a doubt in the world as regards the question. By what was the ac- ceptance (by Jiva) of a body first determined.'^* The Grand- sire of all the worlds, viz,, Brahman, having first formed a body of his own, then created the three worlds, in their en- tirety, of mobile and immobile creatures.''^ Having first him- self assumed a body, he then created Pradhana. That Pra- dhana is the material cause of all embodied creatures, by whom is all this covered, and whom all came to know as the high- est.** This that is seen is said to be destructible ; while the other is immortal and indestructible. This that \^is seen) is said to be Kshara (the destructible) ; that, however, which is the other is the Immortal (as also) Akshara (the Indestructible). Of each Purusha taken distributively, the whole is duality among these three4^'^ Seen first (to appear in an embodied
* Nilakancha points out that one of the cha's indicates the reason or cause. Hence, the use of 'therefore' in the text,— T.
t 'Vikrita' does not necessarily mean degraded. It implies 'changed or altered.' Jiva, who is pure and immaculate, takes birth in this world, falling away from his true status of Brahma owing to his acts. Acts, again, are eternal, no begining being conceivable. — T.
I 'Parantwamritamaksharam' indicates tico things, vk.^ Amritam aud
44- MaH'ABHar\ta. [AnugUa
form), Prajapati (then) created all the prima] elements and all immobile creatures. Even this is the ancient audition.*^ Of that (acceptance of body), the Grandsire ordained a limit in respect of time, and migrations among diverse creatures and return or rebirth.^'' All that I say is proper and correct, like to what a person who is endued with intelligence and who has seen his soul, would say on this topic of previous births.*^* That person who looks upon pleasure and pain as inconstant, which, indeed, is the correct view, who regards the body as an unholy conglomeration, and destruction as ordained in action,^^ and who remembers that what little of pleasure there is, is really all pain, Avill succeed in crossing this terrible ocean of worldly migration that is so difficult to cross.^^ Though assailed by decrepitude and death and dis- ease, he that understands Pradhana beholds with an equal eye that Consciousness which dwells in all beings endued with Consciousness.^^ Seeking the supreme seat, he then becomes utterly indifferent to all (other) things. O best of men, I shall now impart instruction to thee, agreeably to truth, con- cerning this.^* Do thou, 0 learned Brahmana, understand in completeness that which constitutes the excellent know- ledge, as I declare it, of that imdestructible seat ! — ' "*^
Aksharam. The first line speaks of Kshara, or the matei-ial case, or body; tlieii of that which is 'para' or other. This other is of two kinds, viz., 'Amritam' or 'cudilia-chaitanyara,' implying 'Brahma' in its condition of purity ; and 'Aksharam' or Jiva as existing in the material ease. In the second line, 'trayanam' refers to Kshara, Amrita, and Akshara. 'Mi- thunam' is duality, referring to that which is composed of Kshara and Akshara. What is stated in this Verse is that every Purusha is a duality, made up of Kshara and Akshara. Telang gives a different version of the verse. He ignores the word 'trayanam' totally, and takes 'Mithunam' as implying a couple (male and female). All the texts I have seen contain 'trayanam.' — T.
* 'Atra purvajanmani (vishaye) yathJi ka^^hit raedhavi ^c, (vadet\' seems to be the correct order of the words. Telang translates the first liiie dillcfeiitly,— T,
Parvn.]
Section XIX.
«' ' — The Brahmana said, — He who becomes absorbed in the one receptacle (of all things), freeing himself from even the thought of his own identity with all things, — indeed, ceasing to think of even his own existence, — gradually casting off one after another, will succeed in crossing his bonds.*^ That man who is the friend of all, who endures all, who is attached to tranquillity, who has conquered all his senses, who is divested of fear and wrath, and who is of restrained soul, succeeds in emancipating himself.^ He who behaves towards all creatures as towards himself, who is restrained, pure, free from vanity, and divested of egoism, is regarded as emancipated from every- thing.^ He also is emancipated who looks with an equal eye upon life and death, pleasure and pain, gain and loss, agree- able and disagreeable.* He is in every way emancipate who does not covet what belongs to others, who never disregards any body, who transcends all pairs of opposites, and whose soul is free from attachment.^ He is emancipated who has no enemy, no kinsman, and no child, who has cast off religion, wealth, and pleasure, and who is freed from desire or cupidity.® He becomes emancipated who acquires neither merit nor demerit, who casts off the merits and demerits accumulated in previous births, who wastes the elements of his body for attaining to a tranquillised soul, and who transcends all pairs of opposites.' He who abstains from all acts, Avho is free from desire or cupidity, wbo looks upon the universe as unenduring or as like an A9wattha tree, ever endued with birth, death, and decrepitude,^ whose understanding is fixed on renunciation, and whose eyes are always directed towards his own faults, soon succeeds in emancipating himself from the bonds that
* 'Ekayana' is the one receptacle of all things, viz., Brahma. 'Tush- ni' implies 'ahamevedam sarvamasmityabhimanamapyakurvan,' i. e., 'without even retaining the conbciousness of his own identity with everything.' 'Kinchikachintayan' — i. e., not even thinking that he ia existing. 'Purvam purvam parityajya' implies the gradual merging of the grosser in the subtler, i. e., the successive stages of Yoga before absorption into Brahma. I follow Nilakantha, — T^
411 MvHabHar\T4. [Anugit^
bind him.*' He that sees his soul void of smell, of taste and touch, of sound, of belongings, of vision, and unknowable, be- comes eraancipated-t^" He who sees his soul devoid of the attributes of the five elements, to be without form and cause, to be really destitute of attributes though enjoying them, be- comes eraancipated-t^^ Abandoning, with the aid of the un- derstanding, all purposes relating to body and mind, one gradually attains to cessation of separate existence, like a fire unfed with fuel.§^^ One who is freed from all impressions, who transcends all pairs of opposites, who is destitute of all belongings, and who uses all his senses under the guidance of penances, becomes emancipated.lF^' Having become freed from all impressions, one then attains to Brahma which is Eternal and supreme, and tranquil, and stable, and enduring, and indestructible.^* After this I shall declare the science of Yoga than which there is nothing superior, and how Yogins,. by concentration, behold the perfect .soul.$^^ I shall declare the instructions regarding it duly. Do thou learn from me those doors by which directing the soul within the body one beholds that which is without beginning and end.|l" With- drawing the senses from their objects, one should fix the mind
* The first half of the second line of 8 is read differently in the Bengal texts. 'A9wasthamava9am miidhara' implies 'without ease or happiness, endued with slavery and ignorance.' — T.
t The Soul being destitiite of these becomes 'Chinrnfttra,' »'. e , a pure Chit withoiit the attributes superinduced upon it by Ne-science or ignorance. — T.
J Formlessness implies subtlety. 'Without cause' implies increate or as identical with eternal Brahma. Dissociation from attributes while enjoying them implies an emancipate condition. — T.
§ 'Nirvana,' according to orthodox Commentators, implies the anni- hilation or cessation of separate or individual existence by absorption into universal and etei'nal Brahma. — T.
H The impressions caused by objects outside self are destroyed by 'those belonging to contemplation. The latter, again, should be des- troyed before absorption into Brahma can occur. — T.
$ 'Siddham' is explained as 'destitute of the errors, due to Ne- science.— T.
II 'Atmanam' is 'Chittam ;' 'atmani' is 'dehe ;' 'charayan' is 'antar- ;mukham kritwai' 'nityam' is 'adyantajunyam.' So Nilakauth>i,---Tt
Parva.] icwamedha pakva^ 47
upon the soul ; having previously undergone the severest aus- terities, one should practise that concentration of mind which leads to Emancipation.*" Observant of penances and always practising concentration of mind, the learned Brahmana, en- dued with intelligeuce, should observe the precepts of the science of Yoga, beholding the soul in the body.^^ If the good man succeeds in concentrating the mind on the soul, he then, habituated to exclusive meditation, beholds the Supreme soul in his own soul.-^® Self-restrained, and always concen- trated, and with all his senses completely conquered, the man of cleansed soul, in consequence of such complete concentra- tion of mind, succeeds in beholding the soul by the soul.^*^ As a person beholding some unseen individual in a dream re- cognises him, saying, — This is he, — when he sees him after waking, after the same manner the good man having seen the Supreme Soul in the deep contemplation of Samadhi recog- nises it upon waking from Samadhi.-f-^^ As one beholds the fibrous pith after extracting it from a blade of the Sdccharum. Munja, even so the Yogin beholds the soul, extracting it from the body.^'' The body has been called the Hacckarum Muvja, and the fibrous pith is said to stand for the soul. This is the excellent illustration propounded by persons conversant with Yoga.^* When the bearer of a body adequately beholds the Soul in Yoga, he then has no one that is master over him, for he then becomes the lord of the three worlds.:}:^* He succeeds in assuming diverse bodies according as he wishes. Turning away decrepitude and death, he neither grieves nor exults.^^ The self- restrained man, concentrated in Yoga, can create (for himself ) the godship of the very gods. Casting off his
* 'Fixinff the mind upon the sonl' is that concentration which leads to Emancipation. This becomes possible in consequence of severe austeri- ties undergone previoiisly. — T.
t I expand the yerse a little to make it intelligible. The sense ia ibis : having seen the Supreme Soul in Samadhi, upon awaking from it, he recognises it in the universe, i. e., regards the universe to be nothing ^Ise than the Supreme Soul. — T.
I This may also mean 'he has none superior to him ; not even he that is the Lord of the universe.' — T.
48 MaHabHaRata. [Anugitrt
transient body he [attains to immutable Brahma.*** No fear springs up in him at even the sight of all creatures falling victims to destruction (before his eyes). When all creatures are afflicted, — he can never be afflicted by any one."^ Devoid of desire and possessed of a tranquil mind, the person in Yoga is never shaken by pain and sorrow and fear, the terrible effects that flow from attachment and affection.-'* Weapons never pierce him; death dues not exist for him. Nowhere in the world can be seen any one that is happier than he.^® Having adequately concentrated his soul, he lives steadily on himself. Turning off decrepitude and pain and pleasure, he sleeps in comfort.^" Casting off this human body he attains to (other) forms according to his pleasure. While one is enjoying the sovereignty that Yoga bestows, one should never fall away from devotion to Yoga.-|-^^ When one, after ade- quate devotion to Yoga, beholds the Soul in oneself, one then ceases to have any regard for even him of a hundred sacri- fices (Indra).l^- Hear now how one, habituating oneself to exclusive meditation, succeeds in attaining to Yoga. Think- ing of that point of the compass which has the Sun behind it, the mind should be fixed, not outside, but in the interior of that mansion in which one may happen to live. Residing within that mansion, the mind should then, with all its out- ward and inward (operations), behold in that particular room in which one may stay. At that time when, having deeply meditated, one beholds the All (viz., Brahma, the Soul of the
* The first line seems to be doubtful. The sense, as I understand it, ig^ — such a person becomes the god of the very gods. The causul verb 'karayate' may be taken as equivalent to 'karoti.' — T.
t I follow Nilakantha in rendering the second line. The sense is clear, viz , that one should not fall away from the practice of Yoga, tempted by the puissance that Yoga brings. Telang renders the line •one practising concentration should never become despondent.' I think, Nilakantha is right. — T.
+ Nilakantha notes that this indicates that only that Yogin who has not advanced much may be tempted by the desire of enjoyment. He, however, who has adequately devoted himself to Yoga, feels no regard for ludra himself l)ut can turn hi;u away like Diojeuis dismissing Alexa vi -i lUa 'i eat -T.
Parva.] ' acwamedha paRva.' 4D
universe), there is then nothing external to Brahma where the mind may dwell Restraining all the senses in a forest that is free from noise and that is uninhabited,^^"^" with mind fixed thereon, one should meditate on the All (or universal Brahma) both outside and inside one's body. One should meditate on the teeth, the palate, the tongue, the throat, the neck likewise ; one should also meditate on the heart and the ligatures of the heart !*^^
'"The Brahmana continued, — Thus addressed by me, thafc intelligent disciple, 0 slayer of Madhu, once more asked me about this religion of Emancipation that is so diflScult to explain.®^ — How doos this food that is eaten from time to time become digested in the stomach ? How does it become trans- formed into juice ? How, again, into blood '^^'^ How does it nourish the flesh, the marrow, the sinews, the bones? How do all these limbs of embodied creatures grow ?*^ How does the strength grow of the growing man ? How occurs the escape of all such elements as are not nutritive, and of all impurities separately ?" How does this one inhale and again, exhale ? Staying upon what particular part does the Soul dwell in the body ?*^ How does Jiva, exerting himself, bear
* I have endeavoured to render verses 33 to 37 as literally as poss- ible, under the guide of Nilakantha, omitting his inferences. The passage relates to the mysteries of Yoga. In the second line of 33, 'drishtapurvara digara,' which has been rendered 'that point of the compass which has the Sun behind it,' means the instructions laid down in the Vedanta as based upon the Crutis. 'Drishtam' implies 'Cruti,' for it is as authoritative as anything seen- 'Pura' implies a city, a .citadel, or a mansion. Here it refers to the body. The 'avasatha' with- in the 'pura' refers to the 'chakra' or nervous centre beginning with what i.s called the 'muladhara.' At the time when Brahma is realised, the whole universe appears as Brahma and so nothing exists, besides Brahma, upon which the mind can then dwell. Telang, I think, is not correct
• in rendering 'managchasya vahyatah' as 'his mind should not any way
wander outside.' The correct version would be 'the mind is then no- where,' implying that at that time the mind has nothing else to dwell upon. 'Kayamabhyantaram' is 'kayamabhi' and 'antaram,' i. e., both •within and without the body. Th-^* several parts of the body named, beginning with teeth, &c., refer to eating and other operations, all of . which iniluence the mind and dispose it for purity and otherwise.— T.
[ 7 ]
50 mahabharata! [AnugUci
the body ? Of what color and of what kind is the body in which he dwells again (leaving a particular body ?)" O holy one, it behooveth thee to tell me all this accurately, 0 sinless one ! — Even thus was I interrogated by that learned Brah- mana, 0 Madhava '" I replied unto him, 0 thou of mighty arras, after the manner I myself had heard, O chastiser of all foes ! As one placing some precious object in one's store room should keep one's mind on it,*^ so, placing the mind within one's own body, one should then, restraining all the senses, seek after the Soul, avoiding all heedlessness." One would, becoming always assiduous in this way and gratified with one's Town self, within a very short time attain to that Brahma by beholding which one would become conversant with Pra- dhana.**^ He is not capable of being seized by the eye ; nor even by all the senses.f It is only with the lamp of the mind that the great Soul can be seen.*^ He has hands and feet on all sides ; he has ears on all sides ; he dwells, pervading all things in the world.t*^ Jiva beholds the Soul as extracted from the body (like the stalk from a blade of Saccharum Munja, when knowledge comes). Then casting off Brahma as invested with form, by holding the mind in the body, he beholds Brahma as freed from all attributes.S^" He sees the Soul with his mind, smiling as it were at the time. Depending upon that Brahma, he then attains to Emancipation in me.H^*
* /. e., that from which the entire universe has been created — T.
+ Probably, 'by any of the senses.' The plural form occurs in tlie
original. — T.
J This answers the question respecting the form of the Soul, says
Nilakantha. — T.
$ I render this verse, following Nilakantha's gloss. The second line of 50, according to that Commentator, refers to the ascension of the Yogin from Brahma vested with attributes to Brahma divested of all attributes. The 'tara' does not refer to 'body' as Telangltakes it, but to Brahma as endued with hands and feet on all sides, Sec. 'Dehe swam dharayan' means 'restraining the mind within the body.' 'Kevalam Brahma' is Brahma without attributes. — T.
^ The speaker here is the regenerate visitor of Krishna. The latter is repeating the words of that visitor. In this verse, Krishna, forget- ting tkat he is merely reciting the worii of another, refers to himself as
Parva.]" icwamedha parta. 51
0 foremost of regenerate ones, all this mystery has now been declared by me. I ask thy permission, for I shall leave this spot. Do thou (also) go whithersoever thou pleasest !^^ Thus addressed by me, O Krishna, on that occasion, that disciple of mine, endued with austere penances, that Brahmana of rigid vows, went away according to his pleasure ! — '^*
"Vasudeva continued, — 'That best of Brahmanas, 0 son of Pritha, having said these words unto me, on that occasion, properly relating to the religion of Emancipation, disappeared then and there.^* Has this discourse been heard by thee, O son of Pritha, with mind directed solely towards it ? Even this was what thou didst hear on that occasion while thou wert on thy car.^^ It is my opinion, O son of Pritha, that this is difficult of being comprehended by one whose under- standing is confused, or who has acquired no wisdom by study, or who eats food incompatiable with his body, or whose Soul is not purified.*^^ O chief of Bharata's race, this is a great mystery among the deities that has been declared (to thee). At no time or place, O son of Pritha, has this been heard by man in this world.^^ O sinless one, than thyself, no other man is deserving of hearing it. It is not, at this time, capable of being easily understood by one whose inner soul is con- fused.^^ The world of the deities is filled, 0 son of Kunti, with those who follow, the religion of actions. The cessation of the mortal form (by practising the religion of inaction) is not agreeable to the deities.f^' That goal, 0 son of Pritha, is the highest which is constituted by eternal Brahman where one, casting off the body, attains to immortality and becomes
the Supreme Brahma in whom one must merg© for attaining to Eman- cipation.— T.
* The second lire of 56 is read variously. — T.
t Heaven is the reward of those who follow the religion of Pravirtti er acts, such as sacrifices, religious observances, &c. The followers, however, of the religion of Nivritti or inaction, i. e., they who betake themselves to the path of knowledge, become emancipated. The deities derive their sustenance from the former and become even jealous of the latter, for the emancipate state is high&r than that of the deities them- seh'es.— T.
5% MAHABHAllATA. [Atnigltii
always happy.®** By adhering to this relit^ion, even they who are of sinful birth, such as women and Vai^yas and Cudras, attain to the highest goal." What need be said then, 0 son of Pritha, ofjBrahmanas and Kshatriyas possessed of greafc learning, always devoted to the duties of their own orders, and who are intent on (the acquisition of ) the region of Brahma?*" This has been laid down with the reasons (on which its rests) ; and also the means for its acquisition ; and its complete attainment and fruit, viz., Emancipation and the ascertainment of the truth regarding pain.^^ 0 chief of Bha- rata's race, there is nothing else that is fraught with happiness greater than this. That mortal, 0 son of Pandu, who, endued' with intelligence, and faith, and prowess, renounces as unsubs- tantial what is regarded as substantial by the world, succeeds within a short time in obtaining the Supreme by these means.**"^® This is all that is to be said, — there is nothing else that is higher than this. Yoga takes place in his case, O son of Pritha, who devotes himself to its constant practice for a period of six months.' "**
Section XX.
Vasudeva said, — 'In this connection is cited the ancient narrative, 0 son of Pritha, of the discourse that took place between a married couple.-^ A certain Brahmana's spouse, beholding the Brahmana, her husband, who was a complete master of every kind of knowledge and wisdom, seated in seclusion, said unto him,- — Into what region shall I go, de- pending on thee as my husband, — thee that art seated, hav- ing cast off all (religious) acts, that art harsh in thy conduct towards me, and that art so undiscerning?** It has been heard by us that a wife attains to those regions which are acquired by her husband. What, indeed, is the goal that I shall attain, having obtained thee for my husband?* — Thus
* 'Avichak.shanam' is undiscerning, in the sense of the husband's not kijo\ying that the inteiTogatrix, as wife, has no other refuge thap' Jier.lord with all his defects,— T.
Farua.] actvva^^^edha parva. Sf
questioned, th'^t Brahmana of tranquil soul then said unto her, smilingly, — 0 blessed dame, I am not offended with these words of thine, 0 sinless one !^ Whatever acts exist that are adopted with the aid of others, that are seen (in consequence of their grossness), and that are true, are done, as acts, by men devoted to acts.*® Those persons that are destitute of knowledge, only store delusion by acts. Freedom from acts, again, is incapable of being attained in this world for even a moment.'' From birth to the attainment of a different form, action good or bad, and accomplished by acts, mind, or speech, exists in all beings.^ Those paths (of action) which are characterised by visible objects (such as Soma-juice and ghee for libations) being destroyed by Rakshasas, turning away from them I have perceived the seat (of the soul) that is in the body, with the aid of the souLf^ There dwells Brahma transcending all pairs of opposites ; there Soma Avith Agni ; and there the urger of the understanding, {viz., Vayu) al- ways moves, upholding all creatures.^^" It is for that seat that the Grandsire Brahman and others, concentrated in Yoga, worship the Indestructible. It is for that seat that men of learning and excellent vows, of tranquil souls, and of senses completely vanquished, strive.^" That is not capable of being smelt by the sense of smell ; nor tasted by the tongue : or touched by the organs of touch. It is by the mind that that
* I follow Nilakantha. Telang adopts the views of Arjuna Misra and renders the first line as 'whatever acts are seized (by the touch,, or ?een, or heard, &e.' 'Grahyara,' according to Nilakantha, implies those acts, like Diksha, &c., which are adopted with the aid of others. — T.
t This seat, says Nilakantha, is called Avimukta and lies between the eyebrows and the nose — T.
J Nilakantha interprets this mystically. By 'Soma' he understands the artery or duct called Ida, and by 'Agni' the duct called Pingalii. 'Dhira' is 'Budhipreraka ;' 'vyavayam' is 'sancharara.' 'Dhirobhutani dharayan nityam vyavayani kurute' is the order of the words. The sense is this : in this spot is seated Brahma ; there Ida and Pingala meet ; and there also is Vayu which urges the understanding and up* holds all living creatures.— T.
tT 'Icatra' is not to be taken as a locative here. It is equivalent to syatah' or for which.— T. ... • ,
Bi MlHABHARATl. [A7lUgita
is attained." It is incapable of being conquered by the eye. It transcends the sense of hearing. It is destitute of scent, taste, touch, and form as attributes.^* It is that from which proceeds the well-ordained universe, and it is that upon which it rests. The life-breaths called Prana and Apana and Samana and Vyana and Udana,** flow from it, and it is that into which they again enter. The breaths Prana and Apana move between Samana and Vyana.^^ When the soul sleeps, both Samana and Vyana are absorbed.* Between Apana and Prana, Udana dwells, pervading all.^* Hence, Prana and Apana do not desert a sleeping person. In consequence of it.s controlling all the life-winds, the controlling breath is so called Udana.-^^ Hence, utterers of Brahma undergo penances which have myself for their goal.-f- In the midst of all those life breaths that swallow up one another and move within the body, blazes forth the fire called Vaigwanara made up of seven flames. The nose, the tongue, the eye, the skin, the ear which numbers the fifth,^^"^^ the mind, and the under- standing,— these are the seven tongues of that Vai^wanara'a flame. That which is smelt, that which is seen, that which is drunk, that which is touched, as also that which is heard,'"* that which is thought of, and that which is understood, — these are the seven sorts of fuel for me. That which smells, that which eats, that which sees, that which touches, that which hears, numbering the fifth ;" that which thinks, and that which understands, — these are the seven great oflBciating priests.^^ Behold, O blessed one, learned sacrificers duly cast- ing seven libations in seven ways in the seven fires,^' viz., that which is smelt, that which is drunk, that which is seen, that •which is touched, as also that which is heard, that which is thought of, and that which is understood, create them in their
* 'Tasrain' is taken, by Nilakantha as 'Ap^na sahite Prane.'— T.
t 'Utkavshena anayati,' hence 'Udana,' says Nilakantha. The sense of the whole passage seems to be this. Worldly life is regulated by the life-breaths. These are attached to the Soiil and lead to its individual manifestations. Udana controls all the breaths. Udana is controlled by penance. It is penance, then, that destroys the round of rebirths and leads to abborption into Brahma.— T.
Farva.] icwamedha parta." S»
own wombs.* Earth, "Wird, Ether, Water, and Light number- ing as the fifth,^* Mind, and Understanding, — these seven are called wombs (of all things). All the attributes which consti- tute the sacrificial offerings, enter into the attribute that is born of the fire f° and having dwelt within that dwelling become reborn in their respective wombs. Thither also, viz., in that which generates all beings, they remain absorbed during the period for which dissolution lasts.''* From that is produced smell, from that is produced taste, from that is pro- duced color, and from that is produced touch f from that is produced sound ; from that arises doubt ; and from that is produced resolution. Thus is what is known as the sevenfold creation."* It is in this very way that all this was compre- hended by the ancients. By the three full and final libations, the full become full with light.—' "^^
Section XXI.
"'The Brahmana said, — In this cannection is cited the following ancient story. Do thou understand, of what kind the institution is of the ten Hotris (sacrificing priests).-' The ear, the skin, the two eyes, the tongue, the nose, the two feet, the two hands, the genital organ, the lower duct, and speech, — these, 0 beautiful one, are the ten sacrificing priests.'^ Sound and touch, color and taste, scent, speech, action, motion, and the discharge of vital seed, of urine, and of excreta, are the ten libations.^ The points of the compass, wind, Sun, Moon, earth, fire, Vishnu, Indra, Prajapati, and Mitra, — these, O beautiful one, are the ten (sacrificial) fires.* The ten organs (of knowledge and action) are the sacrificing priests. The libitions, 0 beautiful one, are ten. The objects of the senses are the fuel that are cast into these ten fires,i* ° as also the
* The meaning seems to be this : they who renounce sensuous objecta can create them when they like. One casting off smell that has earth for its object can create earth when he likes.— T.
t What is stated in this passage is, shortly, this r^^the ear, &c., are the ffotris or sacrificing priests who are to pour libations on the sacri- fi« al fire. The peieeptions ajid functions ofthoae organs constitute the
oG MAIIAEITARATA.^' [Anugtta
mind, which is the la.lle, and the wealth (viz., the good and bad acts of the sacrificer). What remains is the pure, highest knowledge. We have heard that all this universe was well differentiated (from Knowledge).' All oVijects of knowledge are Mind. Knowledge only perceives {i. e., discovers the Mind without being attached to it). The Knower (or Jiva), encased in subtle form, lives within the gross body that is produced by the vital seed.'^ The bearer of the body is the Garhapatya fire. From that is produced another. Mind is the Ahavaniya fire. Into it is poured the oblation.^ From that was produced the Veda (or Word) ; (then was born Mind) ; Mind (desirous of creation) sets itself on the Veda (or the Word). Then arises form (or color) undistinguished by particular colors. It runs towards the Mind.* — ^
" 'The Brahmana's wife said,— Why did Word first arise and why did Mind arise afterwards, seeing that Word starts into existence after having been thought upon by Mind ?^'* Upon what authority can it be said that Mati (Prana) takes refuge in Mind. Why, again, in dreamless slumber, though separated from Mind, does not Prana apprehend (all objects) ? What is that which restrains it then ?t — "
Havi or libations that are to be pourerl. The points, wind, &c., are the Agni or sacred fires on which they are to be poured. These statements are recapitulatpd in Verse 5. The objects of the senses, the same as tliose in Verse 3, are the fuel, before described las Havi or libations, Which are to be burnt off by being cast into the fires.— T.
* The -Hridaya' or heart is the 'Garhapatya' fire. From it is pro- duced another fire, the 'Ahavaniya,' viz., the mind. 'The heart was pierced. From the heart arose mind, for the mind arose Chandramas,' is the declaration of the Cruti cited by Nilakantha. The Ahavaniya fire or mind is the mouth. 'Asyamahavaniya' is the Cruti. 'Annamayam hi Somyamaiia.*, apomayahprfmah, tejomayivak' is the Cruti that bears tipon this. Food or fire, poured into the mouth, develops into speech or word. 'Vachaspati' implies the Veda or word. First arises the word, the mind sets itself upon it, desirous of creation. This corres- ponds with the Mosaic Genesis. 'God said let there be light, and there was light.' The Wor<l was first.— T.
t The last question seems to be this : in dreamless slumber, the mind
disappears totally. If it is the mind upon which Prana rests, why does
,BOt rruiia al^o di.app.ar? it i. .eeu to sep^iratf it^ell from uand,
Parva.] acwamedha parva.' 57
"'The Brahniana said>-— The Apana breath, becoming tha lord (i. e., bringing the Prana under its control), in con- sequence of such lordship over it, makes it identical with itself. That restrained motion of the Prana breath (which lor the time becomes identical with that of the Apana) has been said to be the motion of the mind. Hence the mind is dependent upon Prana, (not Prana upon the mind. There- fore, in dreamless slumber, upon the disappearance of mind, Prana does not disappear). ^^ But since thou askest me a question about word and mind, I shall, therefore, relate to thee a discourse between them.^^ Both Word and Mind, repairing to the Soul of matter,* asked him, — Do thou say who amongst us is superior. Do thou, 0 puissant one, despel our doubt !" — On that occasion, the holy one made this answer, — The mind undoubtedly (is superior) ! — Unto him Word said, — I yield to thee the fruition of all thy desires !-|- — ^^
" 'The Brahmana said, — Know that I have two minds, im- movable and movable. That which is immovable is, verilv. with me ; the movable is in your dominion.:}:^*' That mind is
for it continues to exist while mind does not exist. If so, t. e , if exist- ing, as it must be admitted to do, why does it not apprehend objects ? What is it that restrains its powers of apprehension ? — T.
* 'Bhutatmanara' is ordinarily i Prajapati. Nilakantha takes it to mean here individual Jiva or self. — T.
t It is, through words that desirable fruits, visible and invisible, are acquired. Of course, word means both ordinary speech and Vedic Mantra*. — T.
X The speaker is the Brahmana, which Nilakantha explains to mean the Brfihmana named Manas or Mind.' Instead of such a learned in- terpretation, we may take it as implying that the Brahmana is repeating the answer which Bhutatman, i. c, Prajapati or Jiva, made to Word. The Brahmana is the real speaker. He recites the words of Jiva. 'Im- movable,' aecordint; to Nilakantha, means 'that which is seizable by the externil senses;' and 'movable,' that which is beyond the ken of the senses, sxich as heaven, &c. The external world being only a mani- festation of the mind, it is spoken of here as identical with it. So, the idea'^ in the mind whicli are not due to the senses, are only the mind. This is tlie movable mind. That mind depends on word or the scrip- ture,.—T.
[ 8 1
oS MAHABnARATA; [Anujii(S
verily called movp.ble which, in the form of Mantra, letter, or voice, is referrible to your dominion. Hence, thou art su- perior (to the other mind which concerns itself with only the external world)." But since, coming of thy own accord, O beautiful one, thou enterest into the engagement (about the .fruition of all wishes), therefore, filling myself with breath, I utter thee I'**^^ The goddess Word used alwaya to dwell be- tween Prana and Apana. But, O blessed one, siiddng into Apana, though urged upwards, in consequence of becoming dissociated from Prana, she ran to Prajapati and said,— Be gratified with me, O holy one !^® — Then Prana appeared, once more fostering Werd. Hence, Word, encountering deep ex- halation, never utters anything.''^^ Word always flows as en- diroil with utterance or unendued with it.f Amongst those two. Word without utterance is seperior to Word with utfeerance.^^ Like a cow -endued with excellent milk, she (Word without utterance) yields diverse kinds of meaning. This one always yields the Eternal {viz., Emancipation), speak- ing of Brahma."" O thou of beautiful smiles, W^ord is a cow, in consequence of her puissance which is both divine and not divine. Behold the distinction of these two subtle forms of Word that flow '4—^^
" 'The Brahmana's wife said, — What did the goddess of Word then say, in days of old, when, though impelled by the wish to speak, speech could not come out ? — '^
" 'The Brahmana said, — The Word that is generated in the body by Prana, then attains to Apana from Prana. Then transformed into Udana and issuing out of the body, envelops all the quarters, with Vyana."" After that, she dwells in
* Telang gives a different version of this Verse. 1 offer a verbal rendering, witnont attempting to explain it. — T.
t /. e., as noisy or noiseless — T.
I 1 have given as close a verbal rendering of the passage as possible. The sense, however, is not very intelligible to me. Tiie gloss of Nila- kantlia is as unintelligible as the text. Telang also has given a verbal rendering which differs frorathe above slightly. His foot-notes do not, I think, bring out the meaning at all As regards the two vernacular versions, both are useless. — T.
Farvcu] acwamedhi parva. 59
Samana. Even in this way did Word formerly speak. Hence Mind, in con.sGquence of being immovable, is distinguished, and the goddess Word, in consequence of being movable, is also distins[uished. — ' "'^
Section XXTI;
"'The Brahmana said.. — In this connection is cited the ancient story,. O blessed one, of what the institution is of tJi<i seven sacrificing priests.^ The nose, the eye, the tongue, the skin, and the ear numbering the fifth, the mind, and the understanding, — these are the seven sacrificing priests stand- ing distinctly from one another.- Dwelling in subtle space, they do not perceive one another. Do thou, O beautiful one^ know these sacrificing priests that are seven by their nature !^ " 'The Brahmana's wife said, — How is it that dwelling, in subtle spxce, these do not perceive one another..? What are their (respective) natures, O holy one? Do thou, tell me. this, Olord!— *
" 'Tlie Brahmana said, — Xot knowing the qualities (of any object) is ignorance (of that object) ; while knowledge of the qualities is (called) knowledge (of the object which possesses those qualities). These seven never succeed in apprehending or knowing the qualities of one another." The tongue, the eye- the ear too, the skin, the mind, and the understanding, do not succeed in apprehending smells. It is the nose alone that apprehends them.^ The nose, the eye, the ear too, the skin, the mind, and the understanding, never succeed in apprehend- ing tastes. The tongue alone apprehends them.^ The nose,' the tongue, the ear also, the skin, the mind, and the under- .standing, never succeed in apprehending colors. It is the eve alone that apprehends them.® The nose, the tongue, the eve too, the ear, the understanding, and the mind, never succeed in apprehending sensations of touch. It is the skin alone that apprehends them.® The nose, the tongue, the eye, the skin, tlie mind, and the understanding, never succeed in appre- hending sounds. It is the car alone that apprehends them.^" The nose, the tongue, the eye, the skin, the ear. and the
GO maHabilaKxta. [Anuf/ita
understanding, never succeed in apprehending doubt. It is the mind that apprehends it.^^ The nose, the tongue, the eye, the skin, the ear, and the mind, never succeed in apprehend- ing determination (certainty in respect of knoNvledge). It is the understanding alone that apprehends it.-*^ In this connec- tion, is cited, O beautiful lady, this ancient narrative of a discourse between the senses and the mind.^*
The mind said, — The nose does not smell without me. (Without me) the tongue does not apprehend taste. The eye does not seize color, the skin does not feel touch,** the ear does not apprehend sound, when deprived of me. I am the eternal and foremost one among all the elements.*^ It always happens that destitute of myself, the senses never shine, like habitations empty of inmates or fires whose flames have been quenched.*^ "Without me, all creatures fail to apprehend qualities and objects, with even the senses exerting themselves, even as fuel that is wet and dry (failing to ignite a fi?e) ! — *^
Hearing these words, the Senses said, — Even this would be true as thou thinkest in this matter, if, indeed, thou couldst enjoy pleasures without either ourselves or our objects.**^ If, when we are extinct, there be gratification and support of life, and a continuation of thy enjoyments,! then what thou thinkest would be true ;*^ or, if, when we are absorbed and objects are existing, thou canst have thy enjoyments by thy desii'e alone, as truly as thou hast them with our aid.^®' If, again, thou deemest thy power over our objects to be al- ways complete, do thou then seize color by the nose, and taste by the eye.-* Do thou also take smells by the ear, and sen- sations of touch by the tongue. Do thou also take sounds by the skin, and likewise touch by the understanding."^ They that are powerful do not own tlio dominion of any rules. Rules exist for those only that are weak. Do thou seize en- joyments unenjoyed before; it behoves thee not to enjoy what has been tasted before (by others)."* As a disciple repairs to a
* The correct reading is 'cha' after 'artlifm' and not 'twam' after it. Hence, the Senses any that 'without ourselves and withoat tliose which are oin' ohiccts, thou caubt not have thv J'joympiito.' — T.
Parva.] acwamedha parva. 61 '
preceptor for the sake of (acquiring) the Crutis, and then, having acquired the Crutis, dwells on their import (by obeying their injunctions),^* even so dost thou regard as thine those objects which are shown by us, past or future, in sleep or in wakefulness.'''^ Of creatures, again, that are of little intelli- gence, when their mind becomes distracted and cheerless, life is seen to be upheld upon our objects discharging their func- tions.*^® It is seen also that a creature, after having formed even innumerable purposes and indulged in dreams, when afflicted by the desire to enjoy, runs to objects of sense alone.f ^ One entering upon enjoyments depending on mental purposes alone and unconnected with actual objects of sense, always meets with death upon the exhaustion of the life-breaths, like an enkindled fire upon the exhaustion of fuel.'" True it is that we have connections with our respective attributes ; true it is, we have no knowledge of one another's attributes. But without us thou canst have no perception. Without us na happiness can come to thee ! — ' "^**
Section XXIII.
"'The Brahmana said, — In this connection, O blessed lady is cited the ancient story of what kind the institution is of the five sacrificing priests.* The learned know this to be a great principle that Prfma and Apana and Udana and Samana and Vyana are the five sacrificing priests. — *
" 'The Brahmana's wife said, — That naturally there are seven sacrificing priests is what was my former conviction. Let the great principle be declared to me as to how, verily, the number is five of the sacrificing priests. — *
" 'The Brahmana said, — The wind nursed by Prana after- wards takes birth in Apana. The wind nursed in Apana then becomes developed into Vyana.* Nursed by Vyana, the wind is then developed into XJdrum,. Xursed in Udana, the wind
* Thus creatures may exist through us, even though mind may be out of order. — T.
- t Both mental purposes, and dveam.^ having failed lo gratify him.— T,
G2 MvJ[\BHA.RvT\ [Ahufjitci
19 then generated as Samana.^ Those good beings in days of yore asked the first-born Grand.sire, .sayiiig, — Do thou say v/ho amongst us is the foremost ! He (whom thou wilt indicate) will be our chief ! — *
" ' — Brahman said, — He upon whose extinction all the lifc- l)reaths become extinct in the bodies of living creatures, he upon whose moving they move^ is verily the foremost (among you). Do ye go where ye like ! — "^
'" — Prana said, — Upon my extinction all the life-breaths become extinct in the bodies of living creatures. Upon my moving they once more move. I am (therefore) the foremost. Behold, I go into extinction ! — ^
'■ 'The Brahmana continued, — Prana then became extinct and once more moved about. Then Saraana and Udana also, O blessed one, said these words,® — Thou dost not dwell here, pervading all this, as we do* Thou art not the foremost amongst us, 0 Prana ! (Only) Apana is under thy dominion ! — Prana then moved about, and unto- him Apana spoke. — ^^
" ' — Apana said, — When I become extinct, all the life-winds become extinct in the bodies of living creatures. When I move about, they again move about. I am, therefore, the foremost. Behold, I go into extinction ! — ^^
" 'The Brahmana continued, — Unto Apana who said .so, both Vyana and Udana said, — 0 Apana, thou art not the fore- most. (Only) Prana is under thy dominion.^" — Then Apana began to move about. Vyana once more addressed him, say- ing,— I am the foremost of all (the life-winds). Listen, for what reason.'' When I become extinct, all the life-winds be- come extinct in the bodies of living creatures. When I move about, they once more move about. I am (therefore) the fore- most. Behold, I go into extinction ! — ■"*
" 'The Brahmana continued, — Then Vvana went into ex- tinction and once more began to move about. At this, Prana and Apana and Udana and Samana addressed him, saying,'" — Thou art not the foremost among us, O Vyana ! (Only) Sa- mana is under thy dominion. — Vyana then began to move about and Samana said unto him," — I am the foremost of you all ! Listen, for what reason. When I become extinct, all
SarVV..] HCWAMEDIIA. parva.^ ^3
the life-winds become extinct in the bodies of living creatures When I begin to move about, they once more move about, Hence, I am the foremost. Behold, I go into extinctioii :^^— Then Samana began to move about. Unto him Udana said,— I am the foremost of all the life-winds. Listen, for Avhafc reason.^^ When I become extinct, all the life- winds become extinct in the bodies of living creatures. When I move about they once more move about. Hence, I am the foremost. Be- hold, I go into extinction !^^ — Then Udana, after having gone into extinction, began to once more move about. Prana and Apana and Samana and Vyana said unto him, — O Udana, thou art not the foremost one among us. (Only) Vyana is under thy dominion ! — ^°
" 'The Brahraana continued, — Unto them assembled to- gether, the Lord of creatures, Brahman, said, — Ye are all foremost and not foremost. Ye are all endued with the attri- butes of one another.'^ All are foremost in their own spheres, and all possess the attributes of one another ! — Thus said unto them, that were assembled together, the Lord of all creatures.** — There is one that is unraoving, and one that is moving. In consequence of special attributes, there are five life-winds. My own self is one. That one accumulates into many forms.'* Becoming friendly unto one another, and gratifying one an- other, depart in peace. Blessings to ye, do ye uphold one another !— ' "^*
Section XXIV.
" 'The Brahraana said, — In this connection is cited the ancient story of the discourse between Narada and the Bishi Devamata.^
" ' — Devamata said, — What verily, comes first into exist- ence, of a creature that takes birth ? Is it Prana, or Apana, or Samana, or Vyana, or Udana? — ^
" ' — Nclrada said, — By whatever the creature is created,
that first comes unto him which is other (or separate from
him). The life-winds are to be known as existing in pairs,
viz., tho^e that move transversely, upwards, and downwards. — *
B* , iTAiTAinixiuTA. [Anuglta
" ' — Devamata said, — By whom (among the life-winds) is a creature produced ? Who (amongst) them comes first ? Do thou tell me what the pairs are of the life-winds, that move transversely, upwards, and downwards. — *
" ' — Narada said, — From Sankalpa (wish) arises Pleasure. It also arises from sound. It arises also from taste ; it arises too from color.^ From the semen, united with blood, first flows Prana. Upon the semen being modified by Prana, flow3 Apana.® Pleasure arises from the semen as well. It arises from taste also. This is the form (effect) of Udana. Pleasure is produced from union.' Semen is generated by desire. From desire is produced the menstrual flow. In the union of semen and blood, generated by Samana and Vyana,^ the pair that consists of Prana and Apana, enters, moving transversely and upwards. Vyana and Samana both form a pair that moves transversely.^ Agni (fire) is all the deities. Even this is the teaching of the Veda. The knowledge of Agni arises in a Brahmana, with intelligence.^" The smoke of that fire is of the form of (the attribute called) Darkness. The attribute that is known by the name of Passion is in its ashes. The quality of goodness arises from that portion of the fire into which the oblation is poured.*^** They that are conversant Avith sacrifices know that Samana and Vyana are from the attribute of Goodness. Prana and Apana are portions of the oblation (of clarified butter). Between them is the Fire.^* That is the excellent form (or seat) of Udana, as the Brah- manas know. Listen as I say which is distinct from the pairs.^^ Day and Night constitute a pair. Between them is the Fire. That is the excellent seat of Udana as the Brah- manas know." The existent and the non-existent form a pair. Between them is the Fire. That is the excellent seat of Udana as the Brahmanas know.^* First is Samana. Then Vvana. The latter's function is managed through it {viz.,
*■ The reading 'sarvam' in tlie second line is incorrect, though Nila-
kantha adopts it. The different portions of the fire are indicated as tlie
ditforent attributes. The smoke is of the form of ]~)arkness (Tamas) ;
theadiesare the attribute of Passion; while the blazing flame, that
nto which the oblation is thrown, is the attribute of Goodness. — T.
Farva.] acwamedha parya. 65
Samana). Then, secondly, Samana once more comes into operation.-^^ Only Vyana exists for tranquillity. Tranquillity is eternal Brahma. This is the excellent seat of Udana as the Brahmanas know.* — ' "^®
Section XXV.
"'The Brahmana said, — In this connection is recited the ancient story of what the institution is of the Chaturhotra (sacrifice).^ The ordinances are naw being duly declared of that in its entirety. Listen to me, 0 amiable lady, as I de- clare this wonderful mystery.- The instrument, the action, the agent, and Emancipation, — these, 0 beautiful lady, are the four sacrificing priests by whom the universe is enveloped.* Hear in its entirety the assignment of causes (relating to this topic).* The nose, the tongue, the eye, the skin, the ear numbering the fifth, the mind, and the understanding, — these seven should be understood as the causes of (the knowledge of ) qualities. Smell, taste, color, sound, touch, numbering the fifth,^ the objects of the mind, and the objects of the understanding, — these are the seven causes of action. He who smells, he who eats, he who sees, he who speaks, he who hears, numbering the fifth,^ he who thinks, and he who understands, — these seven should be known as the causes of action. Possessed of qualities, these enjoy their own qualities, agreeable or dis- agreeable.f^ As regards the Soul, that is destitute of quali- ties. These seven are the causes of Emancipation. With them that are learned and possessed of sufficient understand- ing, the qualities, which are in the position of deities, eat the oblations, each in its proper place, and agreeally to what has been ordained. The person who is destitute of learning, eat- ing diverse kinds of food, becomes seized with the sense of
* I give a close rendering of these Verses, without encleavoiiring to bring out the sense as explained by the Commentators. The printed texts are not correct. The text adopted by Nilakantha differs from that of Arjuna Misra. The very order of the verses is not uniform in all the texts.— T.
t 'These' refers to action, agent, and instrument. The qualities of which they are possessed are goodness, paseion, and darkness.— T.
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66 mahabharata; [AnugitS
mineness.*®'® Digesting food for himself, he becomes ruined through the sense of mineness. The eating of food that should not be eaten, and the drinking of wine, ruin him.^° He des- troys the food (he takes), and having destroyed that food, he becomes destroyed himself The man of learning, however, being possessed of puissance, destroys his food for reproduc- ing it." The minutest transgression does not arise in him from the food he takes. Whatever is thought of by the mind, whatever is uttered by speech,^^ whatever is heard by the ear, whatever is seen by the eye, whatever is touched by the (sense of ) touch, Avhatever is smelt by the nose,^^ constitute obla- tions of clarified butter which should all, after restraining the senses with the mind numbering the sixth, be poured into that fire of high merits which burns within the body, viz., the Soul.+^* The sacrifice constituted by Yoga is going on as regards myself The spring whence that sacrifice proceeds .is that which yields the fire of knowledge. The upward life- wind Prana is the Stotra of that sacrifice. The downward life-wind Apana is its Sastra. The renunciation of everything is the excellent Dakshina of that sacrifice.-^^ Consciousness, Mind, and Understanding, which are all Brahma, are its Hotri, Adhwaryyu, and XJdgatri. The Pra^astri, his Castra, is truth.+ Cessation of separate existence (or Emancipation) is the Dakshina.-^® In this connection, people conversant with Narayana recite some Richs. Unto the divine Narayana were animals offered in days of yore.S^^ Then are sung some
* What is stated in thesp two Verses is this : it is the Senses that enjoy ; and not the Soul. This is well known to those that are learned. On the other hand, those that are not learned, regard this or that to be theirs, when in reality they are different from them. They are their selves, and not their senses, although they take themselves for the latter, ignorantly identifying themselves with things which they are not. — T.
t What is stated here is this : Kestraining the senses and the mind, the objects of those senses and the mind should be poured as libations on the sacred fii*e of the Soul that is within the body. — T.
j /. e., truth is the Castra of the Pragfistri. — T.
S 'Narayana' is taken by Nilakantha to stand here for either the Veda or the Soul. The animals offerred up to Narayana in days of ilJ J were the senses offered up as sacrifices. — T.
Farva.] acwamedha parya. 67
Samans. On that topic occurs an authority. 0 timid one, know that the divine Narayana is the soul of all ! — ' "^®
Section XXVI.
" 'The Brahmana said, — There is one Ruler. There is no second beside him. He that is Ruler resides in the heart. I shall speak now of him. Impelled by Him; I move as directed, like water along an inclined plane. ^ There is one Preceptor. There is no second beside him. He resides in the heart, and of him I shall now speak. Instructed by that preceptor, all snakes in the world are always endued with feelings of ani- mosity." There is one kinsman. There is no second beside him. He resides in the heart of him I shall now speak. In- structed by him, kinsmen become possessed of kinsmen, and the seven Rishis, O son of Pritha, shine in the firmament.® There is one dispeller. There is no second beside him. He resides in the heart. Of him I shall now speak. Having lived with that instructor under the proper mode of living with an instructor, Cakra attained to the sovereignty of all the worlds.** There is one enemy. There is no second be- side him. He resides in the heart. Of him I shall now speak. Instructed by that preceptor all snakes in the world are always endued with feelings of animosity.^ In this connection is cited the ancient story of the instruction of the snakes, the deities, and the Rishis by the Lord of all creatures.® The deities and the Rishis, the snakes, and the Asuras, seated around the Lord of all creatures, asked him, saying, — Let that which is highly beneficial for us be declared !^ — Unto them that enquired about what is highly beneficial, the holy one uttered only the word Om, which is Brahma in one syllable. Hearing this, they ran away in various directions.^ Amongst them that thus ran in all directions from desire of self-instruction, the disposition first arose in snakes of biting.^ Of the Asuras, the disposition, born of their nature, for ostentations pride, arose. The deities^ betook themselves to
* 'Crota' here means preceptor or dispeller of doubts. 'Amaratwam' is the statua of the immortal head of all,— T,
68 MAHABHARATA. [Anugitci
gifts, and the great Rishis to self-restraint.^" Having repair- ed to one teacher, and having been instructed (refined) by one word, the snakes, the deities, the Rishis, and the Dana- vas, all betook themselves to diverse different dispositions." It is that one who hears himself when speaking, and appre- hends it duly. Once, again, is that heard from him when he speaks. There is no second preceptor.*^" It is in obedience to his counsels that action afterwards flows. The instructor, the apprehender, the hearer, and the enemy, are placed with- in the heart.^^ By acting sinfully in the world, it is he that becomes a person of sinful deeds. By acting auspiciously in the world, it is he who becomes a person of auspicious deeds." It is he who becomes a person of unrestrained conduct by be- coming addicted to the pleasures of sense, impelled by desire. It is he who becomes a Brahmacharin by always devoting himself to the subjugation of his senses." It is he, again, that casts off vows and actions and takes refuge on Brahma alone. By moving in the world, identifying himself the while with Brahma, he becomes a Brahmacharin.^^ Brahma is his fuel ; Brahma is his fire ; Brahma is his origin ; Brahma is his water ; Brahma is his preceptor ; he is rapt in Brahma." Brahmacharyya is even so subtle, as understood by the wise. Having understood it, they betook themselves to it, instructed by the Kshetrajna If—' "^«
Section XXVII.
" 'The Brahmana said, — Having crossed that impassible fastness (the world) which has purposes for its gadflies and mosquitoes, grief and joy for its cold and heat, heedlessness for its blinding darkness, cupidity and diseases for its reptiles,^ wealth for its one danger on the road, and lust and wrath its robbers, I have entered the extensive forest (of Brahma) !— "
* I think Telang is not correct in his rendering of this verse. What is stated here is plain, viz., that it is He who is the preceptor and the diaciple. 'Ayara §rinoti,'— 'prochyamfuiam grihnfiti,'— 'tat prichcchatah ato bhuyas anye grinanti,' is the grammar of the construction. The con- clusion then comes — 'gururanyo na vidyate'. — T.
+ One who understands the truth.— T.
Parva.] acwamedha parva. 69
" 'The wife of the Brahmana said, — "Where is that fore- most, 0 thou of great wisdom ? What are its trees ? What its rivers ? What its mountains and hills ? How far is that forest ?— *
" 'The Brahmana said, — There exists nothing that is sepa- rate from it. There is nothing more delightful than it. There is nothing that is unseparated from it. There is nothing more afflicting than it.* There is nothing smaller than that. There is nothing vaster than that. There is nothing minuter than that. There is no happiness that can resemble it.^ Regene- rate persons, entering into it, at once transcend both joy and sorrow. They (then) never stand in fear of any creature, nor does any creature stand in fear of them.^ In that forest are seven large trees, seven fruits, and seven guests. There are seven hermitages, seven (forms of) Yoga concentration, and seven (forms) of initiation. Even this is a description of that forest.*^ The trees which stand filling that forest, produce excellent flowers and fruits of five colors.^ The trees which stand there filling that forest, produce flowers and fruits that are of excellent colors and that are, besides, of two kinds.' The trees which stand there filling that forest, produce flowers and fruits that are endued with fragrance and that are, be- sides, of two colors.-^" The trees which stand there filling that forest, produce flowers and fruits that are possessed of fragrance and that are, besides, of one color.^^ The two trees which stand filling that forest, produce many flowers and fruits that are of unmanifest colors.-*" There is one fire here, possessed of a good mind. That is connected Vith Brahman. The five senses are the fuel here. The seven forms of Emancipation flowing from them are the seven forms of Initiation. The
* The seven large trees are the five senses, the mind, and the under standing. The fruits are the pleasures and pains derived from or through them. The guests are the powers of each sense, for it is they that recieve those pleasures and pains. The hermitages are those very- trees under which the guests take sheltex". The seven forms of Yoga are the extinctions of the seven senses. The seven forms of initiation are the repudiation, one after another, of the actions of the seven senses. — T.
70 MAHABHARATA. [Anugiti
qualities are the fruits, and the guests eat those fruits.^* There, in diverse places, the great Rishis accept hospitality. When they, having been worshipped, become annihilated, then another forest shines forth.^* In that forest, Intelligence is the tree ; Emancipation is the fruit ; Tranquillity is the shade of which it is possessed. It has knowledge for its resting house, contentment for its water, and the Kshetrajna for its sun.^^ Its end cannot be ascertained upwards, downwards, or horizontally." Seven females always dwell there, with faces downwards, possessed of effulgence, and endued with the cause of generation. They take up all the different tastes from all creatures, even as insconstancy sucks up truth." In that itself dwell, and from that emerge, the seven Rishis who are crowned with ascetic success, with those seven having Va^ishtha for their foremost.^^ Glory, effulgence, greatness, enlightenment, victory, perfection, and energy, — these seven always follow this same like rays following the sun." Hills and mountains also exist there, collected together ; and rivers and streams bearing waters in their course, — waters that are born of Brahma.'" And there happens a confluence also of streams in the secluded spot for sacrifice. Thence those that are contented with their own souls proceed to the Grandsire."^ They whose wishes have been reduced, whose wishes have been directed to excellent vows, and whose sins have been burnt off by penances, merging themselves in their souls, succeed in attaining to Brahma.^- Tranquillity is praised by those who are conversant with the forest of knowledge. Keeping that forest in view, they take . birth so as not to lose courage.^* Even such is that sacred forest that is understood by Brah- manas, and understanding it, they live (in accordance with the ordinance), directed by the Kshetrajna. — ' "^*
Section XXVIII.
"'The Brahmana said, — I do not smell scents. I do not perceive tastes. I do not see colors. I do not touch. I do not likewise hear the diverse sounds (that arise). Nor do I entertain purposes of any kind.^ It is Nature that desires
Parva.] acwamedha PARVAi 71
such objects as are liked ; it is Nature that hates such objects as are disliked. Desire and aversion spring from Nature, after the manner of the upward and the downward life-winds when souls have entered animate bodies.^ Separated from them are others ; in them are eternal dispositions ; (these as also) the soul of all creatures, Yogins would behold in the body. Dwell- ing in that, I am never attached to anything throguh desire and wrath, and decrepitude and death.^ Not having any desire for any object of desire, and not having any aversion for any evil, there is no taint on my natures, as there is no taint of a drop of water on (the leaves of ) the lotus.* Of this constant (principle) which looks upon diverse natures, they are incon- stant possessions.* Though actions are performed, yet the assem- blage of enjoyments does not attach itself to them, even as the assemblage of rays of the sun does not attach to the sky. In this connection is recited an ancient story of a discourse between an Adhwaryu and a Yati. Do thou hear it, 0 glorious lady !^"* Beholding an animal sprinkled with water at a sacrificial ceremony, a Yati said unto the Adhwaryu seated there these words in censure, — This is destruction of life T — Unto him the Adhwaryu said in reply, — This goat will not be destroyed. The animal (sacrificed) meets with great good, if the Vedic de3laration on this subject be true.' That part of this animal which is of earth will go to earth. That part of this one which is born of water, will enter into water.^ His eye will enter the sun ; his ear will enter the different points of the horizon ; his life- winds will enter the sky. I who adhere to the scriptures incur no fault (by assisting at the killing of this aninial). — -^^
" ' — The Yati said, — If thou beholdest such good to the goat in this dissociation with (his) life-winds, then this sacri- fice is for the goat. What need hast thou for it ?" Let the brother, father, mother, and friend (of this goat) give thee their approval in this. Taking him (to them) do thou consult them. This goat is especially dependent.^^ It behooveth thee to see them who can give their consent in this. After hearing
* The correct reading is 'bliavantyanityak' and 'vahuswabhavan'. — T.
72 MAHABHARATAi [Anugltl
their consent, the matter will hecorae fit for consideration.'^ The life-winds of this goat have been made to return to their respective sources. Only the inanimate body remains behind. This is what I think. ^* Of those who wish to enjoy felicity by means of the inanimate body (of an animal) which is com- parable with fuel, the fuel (of sacrifice) is after all the animal hiraself.^^ Abstention from cruelty is the foremost of all duties. Even this is the teaching of the elders. We know that that action should be done which is not fraught with cruelty." Even this is the proposition, viz.,— "No slaughter (of living creatures.— If I say anything further, (it will then appear that) diverse kinds of faulty actions are capable of being done by thee.^^ Always abstaining from cruelty to all creatures is what meets with our approbation. We establish this from what is directly perceptible. We do not rely on what is be- yond direct perception. — ^^
«' « The Adhwaryu said, — Thou enjoyest the properties of
smell which belong to the earth. Thou drinkest the tastes which appertain to water. Thou seest colors .which belong to lighted bodies. Thou touchest the properties which have their origin in wind,'^ Thou hearest the sounds which have their origin in space (or ether). Thou thinkest thoughts with the mind. All these entities, thou art of opinion, have life.-'^ Thou dost not then abstain from taking life. Really, thou art engaged in slaughter There canjbe no movement with- out slaughter. Or, what dost thou think, 0 regenerate
one !•
« ' — The Yati said, — The Indestructible and the Destructi- ble constitute the double manifestation of the soul. Of these the Indestructible is existent. The Destructible is said to be. exceedingly non-existent.*" The life-wind, the tongue, the mind, the quality of goodness, along with the quality of pas- sion, are ail existent. Of him that is freed from these existent objects, that transcends all pairs of opposites, that does not cherish any expectation,"^ that is alike to all creatures, that is liberated from the idea of meum, that has subjugated his self,
* 'Swabliava' ib explained by Nilakantlia as 'sutaram abhav^'.— T.
Parva.] acwamedha. parva. 73
and that is released from all his surroundings, no fear exists from anv source !* — ^*
"* — The Adhwaryu said, — 0 foremost of intelligent n^en,' one should reside with those that are good. Hearing thy opinion my understanding shines with light.-® 0 illustrious one, I come to thee, believing thee to be a god ; and I say I have no fault, 0 regenerate one, by performing these rites with the aid of Mantras If — ^*
" 'The Brahmana continued, — With this conclusion, the Yati remained silent after this. The Adhwaryu also proceeded with the great sacrifice, freed from delusion."'' The Brahmanas understand Emancipation, which is exceedingly subtle, to be of this kind ; and having understood it, they live accordingly, directed by the Kshetrajna, that beholder of all topics. — ' "^^
Section XXIX.
" 'The Brahmana said, — In this connection is cited the ancient story, O lady, of the discourse between Karttaviryya and the Ocean.^ There was a king of the name of Kartta- viryya-Arjuna who was endued with a thousand arms. He conquered, with his bow, the Earth extending to the shores of the ocean .^ It has been heard by us that, once on a time, as he. was walking on the shores of the sea, proud of his might, he showered hundreds of shafts on that vast receptacle of waters.^ The Ocean, bowing down unto him, said, with joined
— ■ _ . — " ■ ■ — ^
* The sense seems to be this i the life-winds indicate the operations of the several organs of action : the tongue, which stands here for all the organs of perception, of the sensual perceptions ; the mind, of all the internal operations ; the quality of goodness, of all pleasure ; and the quality of passion, of all kinds of pain. These, therefore, include the whole external and the internal worlds. He that is free from these, transcends sin, for sin is destroyed by freedom from these, knowledge being the means of attaining to that freedom. — T.
t 'I have no fault &c.' — The sense seems ito be that by doing these rites with the aid of Mantras I have done that which has been approved from ages past by those who have always been regarded wise. My eyes' however, have now been opened by thee. 1 should not be held responsi- ble for what I did while I was ignorant,— T.
[ 10 ]
74 MA1I4BH4R&TA. [Auugitdl
hands, — Do not, O hero, shoot thy shafts, (at me) ! Say, what shall I do to thee !* With these mighty arrows shot by thee, those creatures which have taken shelter in me are being killed, O tiger among kings ! Do thou, 0 lord, grant them security ! — ^
« ' — Arjuna said, — If any wielder of the bow exists that is equal to me in battle, and that would stand against me in the field, do thou name him to me ! — ®
" ' — The Ocean said,^-If thou hast heard, 0 king, of the great Bishi Jamadagni, his son is competent to duly receive thee as a guest/ — Then that king proceeded, filled with great ■wrath. Arrived at that retreat, he found Rama himself.® With his kinsmen he began to do many acts that were hostile to Rama, and caused much trouble to that high-sou led hero." Then the energy, which was immeasurable, of Rama blazed forth, burning the troops of the foe, 0 lotus-eyed one !^° Taking up his battle-axe, Rama suddenly put forth his power, and hacked that thousand-armed hero, like a tree of many branches.^' Beholding him slain and prostrated on the earth, all his kinsmen, uniting together, and taking up their darts, rushed at Rama, who was then seated, from all sides.^^ Rama also, taking up his bow and quickly ascending on his car, shot showers of arrows and chastised the army of the king.*' Then, some of the Kshatriyas, afflicted with the terror of Jama- dagni's son, entered mountain-fastnesses, like deer afflicted by the lion." Of them that were unable, through lear of Rama, to discharge the' duties ordained for their order, the progeny became Vrishalas owing to their inability to find Brahmanas.**"^ In this way the Dravidas and Abhiras and Pundras, together with the Cavaras, became Vrishalas through those men who fead Kshatriya duties assigned to them (in consequence of their birth), falling away (from "those duties)." Then the Kshatri- yas that were, begotten by the Brahmanas upon Kshatriya
* Kshatriyas always require Brahmanaa for assisting them in their acts. These particular Kshatriyas, through fear of Rama, fled to the forests and mountains. They could not, accordingly, find Brahmanas for assisting them. Their children, therefore, fell away from the ttatus of Kshatriyas and became Vrishalas or Cudras. — T.
Parva.] ,a.cwamedha parva. 75
women that had lost their heroic children, were repeatedly destroyed by Jamadagni's son.*'^ The slaughter proceeded one and twenty times. At its conclusion, a bodiless voice, sweet and proceeding from heaven, and which was heard by a*ll people, spoke to Rama,^^ — 0 Rama, O Rama, desist ! What merit dost thou see, O son, in thus destroying repeatedly these inferior Kshatriyas ?*** — In this way, 0 blessed dame, his grandsires, headed by Richika, addressed that high-souled one, saying, — Do thou desist !^° — Rama, however, unable to forgive the slaughter of his sire, replied unto those Rishis, saying, — It behooves you not to forbid me !" — The Pitris then said, — 0 foremost of all victorious men, it behooves thee not to slay these inferior Kshatriyas! It is not proper that thy- snlf, being a Brahmana, should slay these kings ! — ' ""
Section XXX.
" ' — The Pitris said, — In this connection is cited this old history. Having heard it, thou shouldst act according to it, O foremost of all regenerate persons !* There was a royal sage of the name of Alarka endued with the austerest of penances. He was conversant with all duties, truthful in speech, of high soul, and exceedingly firm in his vows.'' Having, with his bow, conquered the whole Earth extending to the seas, and thereby achieved an exceedingly difficult feat, he set his mind on that which is subtle.^ While sitting at the root of a tree, his thoughts, 0 thou of great intelligence, abandoning all those great feats, turned towards that which is subtle ! — *
" ' — Alarka said, — My mind has become strong. Having conquered the mind, one's conquest becomes permanent. Though surrounded by foes, I shall (henceforth) shoot my arrows at other objects.^ Since in consequence of its unsteadiness, it sets all mortals to accomplish acts, I shall shoot very sharp- pointed shafts at the mind ! — "
* n
'Kshatriyas-bandhu' always implies low or inferior Kshatriyas,. as 'Brahma-baxidhii' implies low or inferior Brahamanas. The eipres- i'lon, rery probably, is similar to Brahman-sangat' in current Bengali, It does not, turely, mean 'kinsmen of Kshatriyas'.— T.
76 MAHABHARATA. • [AnugitS
" ' — Tte mind said, — These arrows, 0 Alarka, will never pierce me tiirough. They "will pierce only thy own vital parts. Thy vital parts being pierced, thou shalt die 'i^ Do thou look out for other arrows with which to destroy me ! — Hearing these words and reflecting, upon them, he said as follows.^
" ' — Alarka said, — Smelling very many perfumes, (the nose) hankers after them only. Hence I shall shoot whetted arrows at the nose ! — ®
" ' — The nose said, — These arrows will never cross through me, O Alarka ! They will pierce only thy own vital parts, and thy vital parts being pierced, thou shalt die.^*' Do thou look for other arrows with which to destroy me !' — Hearing these words and reflecting upon them, he said as follows."
"' — Alarka said, — This one (viz., the tongue), eryoying savoury tastes, hankers after them only. Hence I shall shoot whetted shafts at the tongue ! — ^^
«' ' — The tongue said,— These arrows, 0 Alarka, Avill not cross through me. They will only pierce thy own vital parts and thy vital parts being pierced, thou shalt die.^^ Do thou look for other arrows with which to destroy me ! — Hearing these words and reflecting upon them, he said as follows."
" ' — Alarka said, — The skin, touching diverse objects of touch, hankers after them only. Hence, I shall tear off the skin with diverse arrows equipt with the feathers of the Kanka !— ^^
" '—The skin said,— These arrows will not, 0 Alarka, cross through me. They will pierce thy own vital parts only, and thy vital parts being pierced, thou shalt die.^® Do 'thou look for other arrows with which to destroy me ! — Hearing these words and reflecting on them, he said as follows.^''
«' — A.larka said, — Hearing diverse sounds, (the ear) hankers after them only. Hence, I shall shoot whetted shafts at the
ear. — ^^
" ' — The ear said,— These arrows will not, O Alarka, cross through me. They will pierce thy own vital parts only, and thy vital parts being pierced, thou shalt die.^^ Do thou then look for other arrows with which to destroy me ! — Hearing these words and reflecting upon them, he said as follows.-^
Parva.] acwamedha parva. 77
«' — Alarka said, — Seeing many colors, the eye hankers after them only. Hence, I shall destroy the eye with sharp- pointed arrows ! — ^^
'" — The eye said, — These arrows will not, 0 Alarka, cross through me at all. They will pierce thy own vital parts only, and thy vital parts being pierced, thou shalt die." Do thou then look for other arrows with which to destroy me 1 — Hear- ing these words and reflecting upon them, he said as follows.-*
" ' — Alarka said, — This {viz., the understanding) forms many determinations with the aid of ratiocination. Hence, I shall shoot whetted arrows at the understanding ! — '^*
'« ' — The understanding said, — These arrows will not, O Alarka, cross through me at all. They will pierce thy vital parts only, and thy vital parts being pierced, thou shalt die. Do thou then look for other arrows with which to destroy
t
me ! — -^
" 'The Brahmana continued, — Then Alarka, employing himself, even there, on penances difficult to perform and ex- ceedingly austere, failed to obtain, by the high power (of his penances) arrows for casting at these seven.^® Endued with puissance, he then, with mind well concentrated, began to, reflect. Then, O best of regenerate ones, Alarka, that fore- most, of intelligent men, having reflected for a long time, failed to obtain anything better than Yoga. Setting his mind on one object, he remained perfectly still, engaged in Yoga.*^''"^^ Endued with energy, he quickly slew all the senses with one arrow, having entered by Yoga into his soul and thereby attained to the highest success.'^^ Filled with wonder, that royal sage then sang this verse : Alas, it is a, pity that we should have accomplished all acts that are ex- ternal !^° Alas, that we should have, endued with the thirst
* The vocative, 'O foremost of regenerate ones* applies to Jamadagani's son. The narration is that of the Pitris. All the copies, however, re- present this as the Brahmana's speech to his -wife. Indeed, the Brah- mana is only reciting to his wife the speech of the Pitris to Eama. The Yoga here spoken of is, as Nilakantha explains, the Raja-Yoga. Previously, Alarka had been bent upon Hatha- Yoga which frequently ends in the destruction of th e person practising it. — T.
78 MA.HABn\iiATA. . [Anugitd
for er>pfri\er\t, courted (the pleasures of ) sovereignty before now ! I have leanit this afterwards ! There is no happiness that is higher than Yoga !*^ — Do thou know this, O Rama ! Cease to slay the Kshatriyas I Do thou practise the austerest of penances ! Thou wilt then attain to what is good.^' — Thus addressed by his grandsires, Jamadagni's son practised the austerest penances, and having practised them, that highly' blessed one attained to that success which is difficult to reach.—' ""
Section XXXI.
'"The Brahman a said, — There are three foes in the world. They are said to be ninefold, agreeably to their qualities. Ex- ultation, satisfaction, and joy, — these three qualities apper- tain to Goodness.*^ Cupidity, wrath,, and hatred, these three qualities are said to appertain to Passion. Lassitude, pro- crastination, and delusion, these three qualities appertain to Darkness.^ Cutting these with showers of arrows, the man of intelligence, free from procrastination, possessed of a tran- quil soul, and with his senses under subjection, ventures to vanquish others.f In this connection, persons conversant with (the occurrences of ) ancient cycles recite some verses which were sung in days of old by king Amvarisha who had acquired a tranquil soul.* When diverse kinds of faults were in the ascendant and when the righteous were afflicted, Amva- risha of great fame put forth his strength for assuming sover- eignty.:!:^ Subduing his own faults and worshipping the righteous, he attained to great success and sang these verses."
* 'Praharsha,' rendered 'exultation,' is ex^^lained by Nilakantha as the joy that is felt at the certainty of attaining what is desired. 'Priti' is that satisfaction which is felt when the object desired is attained. *Ananda' is what arises while enjoying the attained object. — T.
t The sense seems to be this. Having first conquered the internal foes mentioned, the man of intelligence, bent on effecting his deliverance, should then seek to vanquish all external foes standing in his way. — T.
I Nilakantha explain* that 'dosha' here refers to attachment, cupidity and the rest ; while 'Sadhu' implies n«t men but the virtues of tranquil- lity and the rest. — T.
Parva.] acwamedha parva. 79
— I have subdued many faults. I have killed all foes. But there is one, the greatest, vice which deserves to be destroyed but which has not been destroyed by me !^ Urged by that fault, this Jiva fails to attain to freedom from desire. Afflicted by desire, one runs into ditches without knowing it.® Urged by that fault, one indulges in acts that are forbidden. Do thou cut off, cut off, that cupidity with sharp-edged swords !* From cupidity arises desire. From desire flows anxiety. The man who yields to desire acquires many qualities that apper- tain to Passion.-^® When these have been acquired, he gets many qualities that appertain to Darkness.^^ In consequence of those qualities, he repeatedly takes birth, with the bonds of body united, and is impelled to action. Upon the expira- tion of life, with body becoming dismembered and scattered, he once meets with death which is due to birth itself.*^'* Hence, duly understanding this, and subduing cupidity by intelligence, one should desire for sovereignty in one's soul. This is (true) sovereignty. There is no other sovereignty here. The soul, properly understood, is the king.^^ Even these were the verses sung by king Ambarisha of great celebrity, on the subject of sovereignty which ho kept before him, — that king who had cut off the one foremost fault, viz., cupidity.' "^*
Section XXXII.
" 'The Brahmana said, — In this connection is cited the old narrative, 0 lady, of the discourse between a Brahmana and {king) Janaka.'^ I^ing Janaka (on a certain occasion), de- sirous of punishing him, said unto a Brahmana who had be- come guilty of some offence, — Thou shalt not dwell within my dominions !* — Thus addressed, the Brahmana replied unto
* I think Telang renders this verse wrongly. 'Satnhatadehaban- ■dhanah' does not mean 'with bodily frame destroyed' but 'with bodily frame united.' If 'samhata' be taken as destroyed, the compound 'bhinna-vikirna-dehah' in the second line would be a useless repetition. The meaning is that with bodily frame or the bonds of body united, h« takes birth. Wh«n he dies, that frame become* dismembered and scattered — T.
80 MAHABHARATA. [Amigitfi
that best of kings, saying, — Tell me, O king, what the limits are of the territories subject to thee !' I desire, O lord, to dwell within the dominions of another king. Verily, I wish to obey thy behest, O lord of Earth, agreeably to the scrip- tures !* — Thus addressed by that celebrated Brahmana, the king, hearing repeated and hot sighs, said not a word in reply.^ Like the planet (Rahu) overwhelming the Sun, a clondedness of understanding suddenly overwhelmed that king of immeasurable energy as he sat plunged in thought.^ When that cloudedness of understanding passed away and the king became comforted, he spoke after a short while these words unto that Brahmana/
«" — Janaka said, — Although a (large) inhabited tract is subject to me within this ancestral kingdom of mine, yet I foil to find my dominion, searching through the whole Earth." When I failed to find it on the Earth, I then searched Mithila (for it). When I failed to find it in Mithila, I then searched for it among my own children." When I failed to find it even there, a cloudedness of understanding came over me. After that cloudedness of understanding passed away, intelligence came back to me.^*' Then I thought that I have no dominion, or that everything is my dominion. Even this body is not mine, or the whole Earth is mine." At the same time, 0 best of regenerate persons, I think that that is as much mine as it is of others. Do thou, therefore, dwell (here) as long as thy choice leads thee, and do thou enjoy as long as thou pleasest ! — ^^
" ' — The Brahmana said, — When there is a large inhabited tract in thy ancestral kingdom, tell me, depending upon what understanding, has the idea of meum been got rid of by thee !^^ What also is that understanding depending upon which thou hast come to the conclusion that everything con- stitutes thy dominion ? What, indeed, is the notion through which thou hast no dominion, or everything is thy dominion ?"
«' '—Janaka said,— All conditions here, in all affairs, have been understood by me to be terminable. Hence, I could not find that which should be called mine.*^^ (Considering)
♦ The conditions referred to are affluence and indigence, as explained bv Nilakantlia.— T.
Pa7'Va.] ACWAMEDHA PARVA. 81
whose is this, I thought -of the Vedic text about anybody's property. I could not, therefore, find, by my understanding, what should be (called) mine.*" Depending upon this notion, I got rid of idea of mineness. Hear now what that notion is depending upon which I came to the conclusion that I have dominion everywhere.^^ I do not desire for my own self those smells that are even in my nose. Therefore, the earth, subjugated by me, is always subject to me.-}-^^ I do not de- sire for my own self those tastes that exist in contact with even my tongue. Therefore, water, subjugated by me, is always subject to me.^® I do not desire for my own self the, color or light that appertains to my eye. Therefore, light subjugated by me, is always subject to me.-° I do not desire for my own self those sensations of touch which are in contact with even my skin. Therefore, the wind, subjugated by me, is always subject to me."^ I do not desire for my own self those sounds which are in contact with even my ear. There-* fore, sounds, subjugated by me, are always subject to me."^ I do not desire for my own self the mind that is always in my mind. Therefore, the mind, subjugated by me, is sub- ject to me.-^ All these acts of mine are for the sake of the deities, the Pitris, the Bhutas, together with guests.^"* — The Brahraana then, smiling, once more said unto Janaka, — Know- that I am Dharma, who come here today for examinig thee !"^ Thou art verily the one person for setting this wheel in mo- tio}),— this wheel that has the quality of Goodness for its
* This is, ratber, obscure. Nilakantha observes that the Vedic text referred to is 'Do not covet anybody's property.' What Janaka saya seems to be this: Thinking of this prohibition about coveting other people's property, I thought liow could it be ascertained what belongs to others.— T.
t The sense seema to be this : the property of smell attaches to earth. I do not desire smell for my own enjoyment. If it is perceived, it is perceived by the organ of smell. The earth, therefore, is subject to me, not I to the earth. I have transcended my sensations, and, there- fore, the objects to which they inhere. The whole world represents ouly the objects of the sensations. The latter being mastered, the whole world has been mastered by me. — T.
I /. e., I live and act for these and not ray own self. — T.
[ 11 J
82 M4Tt\BHA.iiiTA [Anugitci
circumference, Brahma for its nave, and the understanding for its spoKes, and which never turns back !* — ' "*•
Section XXXIII.
" 'The Brahmana said, — I do not, 0 timid one, move in this world in that manner which thou, according to thyt own understanding, censurest. I am a Brahmana possessed of Vedic knowledge. I am emancipated. I am a forest recluse. I am an observer of the duties of a house-holder. I observe vows.^ I am not what thou seest me in good and bad acts. By me is pervaded everything that exists in this universe.* Whatever creatures exist in the world, mobile or immobile, know that I Am the destroyer of them all even as fire is (the destroyer) of all kinds of wood.' Sovereignty over the whole Earth or over Heaven (on the one hand), or this knowledge •(of my identity with the universe). This knowledge is my wealth.-f** This is the one path for Brahmanas, by which they who understand it proceed to house-holds, or abodes in the forest, or residence with preceptors, or among mendicants.t^ With numerous unconfused symbols, only one knowledge is worshipped. Those who, whatever the symbols and modes of life to Avhich they adhere, have acquired an understanding having tranquillity for its essence, attain to that one entity even as numerous rivers all meeting the Ocean.S* This path
* Nilakantha's reaiing is erroneous. 'Brahma-lab hasya' should be •Brahmanabhasya.' So also 'durvarasya' is incorrect. 'Nemi' may also mean the line or track that is made by a wheel as it moves. If taken in this sense, itwoaldmean 'that is confined to, or that cannot deviate from, the track constituted by goodness. The nave, Brahma, is, of course, the Vedas. — T.
t The sense seems to be this. The sovereignty of the whole Earth or of Heaveti, and this knowledge of my identity with the universe. Of these two alternatives, I would freely choose the latter. Hence, he says, — 'This knowledge is my wealth ' — T.
X These are different modes of life. — T.
$ The sense is this : the knowledge to be acquired is that all is one. Diverse ways there are for acquiring it. Those, agaiu, that have attain ed to tranquillity have acquired it. — T.
Parva.] acwamedha. pirva^ 83
is traversable with the aid of the understanding and not of the body. Actions have both beginning and end, and the body has actions for its bonds.*^ Hence, 0 blessed lady, thou needst have no apprehension in respect of the world hereafter With thy heart intent upon the real entity, it is my soul into which thou wilt come ! — ' "*
Section XXXIV.
•' 'The Brahmana's wife said, — This is incapable of being, understood by a person of little intelligence as also by one whose soul has not been cleansed. My intelligence is very little, and contracted, and confused.^ Do thou tell me the ifieans by which the knowledge (of which thou speakest) may be acquired, I wish to learn from thee the source from which this knowledge flows. — ^
" 'The Brahmana said, — Know that intelligence devoted to Brahma is the lower Arani ; the preceptor is the upper Arani ; penances and conversance with the scriptures are to cause the attrition. From this is produced the fire of knowledge. — ^
" 'The Brahmana's wife said, — As regards this symbol of Brahma, which is designated Kshetrajna, where, indeed, occurs a description of it by which it is capable of being seized ? — *
" 'The Brahmana said, — He is without symbols, and with- out qualities. Nothing exists that may be regarded as his cause. I shall, however, tell thee the means by which he can be seized or not.^ A good means may be found ; which is perceived as (flowers are perceived) by bees. That means consists of an understanding cleansed by action. Those whose understandings have not been so cleansed; regard that entity, through their own ignorance, as invested with the properties of knowledge and others.-f® It is not laid down that this
* Actions are perishable and can lead to no lasting resnlt. It is by the understanding that that knowledge, leading to what is permanent, is to be attained. — T.
t I expand this Verse a little for making it intelligible. A literal version would run as follows : — 'Good raeans may be seen, perceived as by bees. Action (-cleansed) understanding ; through folly it is invested
84 MAHABHARATA. [Anugitci
should be done, or that this should not be done, in the rules for achieving Emancipation, — those, that is, in which a know- ledge of the soul arises only in him who sees and hears.*^ One should comprehend as many parts, unmanifest and mani- fest, by hundreds and thousands, as one is capable of com- prehending here.^ Indeed,, one should comprehend diverse objects of diverse import, and all objects of direct perception. Then will come, from practice (of contemplation and self-res- traint, &c.), that above which nothing exists.-|- — '^
"The holy one continued, — 'Then the mind of that Brah- mana's wife, upon the destruction of the Kshetrajna, became that which is beyond Kshetrajna, in consequence of the know- ledge of Kshetra.'t^"
"Arjuna said, — 'Where, indeed, is that Brahmana's wife, O Krishna, and where is that foremost of Brahmanas, by both of whom was such success attained. Do thou+ tell me about them, O thou of unfading glory !'^^
with the symbols of knowledge.' 'Karmabudhih' never means 'action and knowledge' as rendered by Telang. 'Abudhitwat' means throngh ignorance.' This ignorance is of those persons whose understandings have not been cleansed by action. — T.
* What is stated here is this. In the matter of achieving Eman- cipation, no ordinances have been laid down, positive or negative, like those in respect of other things. If one wishes to attain to Heaven, he should do this and abstain from that other. For achieving Emancipa- tion, however, only seeing and hearing are prescribed. Seeing implies contemplation, and hearing, the receiving of instructions from the pre- ceptor. Nilakantha explains hearing as 'Vedantadigravanam' {vide his comment on the word 'crutam' in Verse 3 above). — T.
t The speaker wishes to inculcate that one should first contemplate an object of direct perception, such as earth, &c. ; then on such 'unper- cieved' objects as operations of the mind. Such contemplation will gradually lead to that which is Supreme. The 'abhyasa' or practice referred to in the second line is the practice of 'cama,' 'dama,' &c. I do not think that Telaiig's version of 8 and 9 brings out the meaning clearly.— T.
X The sense is that when her individual soul became merged into the Supreme soul, she became identified with Brahma. This was, of course, due to the knowledge of K^ihetra as something separate from Kbhetra- jna.— T.
Parva.] acwamedha parva. . 85
"The blessed and holy one said, — 'Know that my mind is the Brahmana, and that my understanding is the Brahmana's wife. He who has been spoken of as Kshetrajna is I myself, O Dhananjaya !' "^^
Section XXXV.
"Arjuna said, — 'It behooveth thee to expound Brahma to me, — that which is the highest object of knowledge. Through thy favour, my mind is delighted with these subtle disquisi- tions.'-^
''Vasudeva said, — 'In this connection is recited the old history of the discourse between a preceptor and his disciple* on the subject of Brahma." Once on a time, 0 scorcher of foes, an intelligent disciple questioned a certain Brahmana of rigid vows who was preceptor, as he was seated (at his ease), saying, — What, indeed, is the highest good ?^ Desirous of attaining to that- which constitutes the highest good, I throw myself at thy feet, 0 holy one ! O learned Brahmana, I solicit thee, bending my head, to explain to me what I ask !* — Unto that disciple, O son of Pritha, who said so, the pre- ceptor said, — 0 regenerate one, I shall explain to thee every- thing about which thou mayst have any doubts !^ — Thus addressed, 0 foremost one of Kuru's race, by his preceptor, that disciple who was exceedingly devoted to his preceptor, spoke as follows, with joined hands. Do thou hear what he said, O thou of great intelligence !'*
" 'The Disciple said, — Whence am I ? Whence art thou ? Explain that which is the highest truth. From what source have sprung all creatures mobile and immobile V By what do creatures live ? What is the limit of their life ? What is truth ? What is penance, 0 learned Brahmana ? What are called attributes by the good ?^ What paths are to be called auspicious? What is happiness? What is sin ? 0 holy on6, O thou of excellent vows, it behooves thee to answer these questions of mine, 0 learned Rishi, correctly, truly, and ac- curately ! Who else is there in this world than thee that is capable of answering these questions ?''''^° Do thou answer
86 MAHABHARATA. [AnugitS
them, 0 foremost of all persons conversant with duties! My curiosity is great. Thou art celebrated in all the worlds as one well skilled in the duties relating to Emancipation.^^ There is none else than thou that is competent to remove all kinds of doubts. Afraid of worldly life, we have become de- sirous of achieving Emancipation ! — '^^
"Vasudeva said, — 'Unto that disciple who had humbly sought his instruction and put the questions duly, who was devoted to his preceptor and possessed of tranquillity, and who always behaved in a manner that was agreeable (to his instructor), who lived so constantly by the side of his ins- tructor as to have almost become his shadow, who was self-res- trained, and who had the life of" a Yati and a Brahmacharin, O son of Pritha, that preceptor possessed of intelligence and observant of vows, duly explained all the questions, O fore- most one of Kuru's race, O chastiser of all foes I'l^-i*
" 'The preceptor said, — All this was declared (in days of old) by Brahman himself (the Grandsire of all the worlds). Applauded and practised by the foremost of Rishis, and depending on a knowledge of the Vedas, it involves a con- sideration of what constitutes the real entit3^^^ We regard knowledge to be the highest object, and renunciation as the best penance. He who, with certainty, knows the true object of knowledge which is incapable of being modified by circumstances, viz., the soul abiding in all creatures, succeeds in going whithersoever he wishes and comes to be regarded as the highest. That learned man who beholds the residence of all things in one place and their severance as well,""" and who sees unity in diversity, succeeds in freeing himself from misery. He who does not covet anything and does not cherish the idea of mineness Avith regard to any- thing,^^ comes to be regarded, although residing in this world, as identifiable with Brahma. He who is conversant with the truth about the qualities of Pradhana (or Nature), acquainted with the creation of all existent objects,^^ divested of the idea of mineness, and without pride, succeeds, without doubt, in emancipating himself. Understanding properly that great tree which has the unmanifest for its seed-sprout, and the
Parva.] acwamkdha parva. 87
understanding for its trunk, and high conciousness of self for its branches, and the senses for the cells whence its twigs issue, and the (five) great elements for its flower-buds, and the gross elements for its smaller boughs, which is- always endued with leaves, which always puts forth flowers, and upon which all existent objects depend, whose seed is Brahma, and which is eternal, — and cutting all topics with the sharp sword of knowledge, one attains to immortality and casts off birth and death.""""' The conclusions with regard to the past, pre- sent, and future, &c., and religion, pleasure, and wealth, which are all well known to conclaves of Siddhas, which appertain to remote cycles, and which are, indeed, eternal,^* I shall declare to thee, O thou of great wisdom ! These constitute what is called Good. Men of wisdom, understanding them in this world, attain to success."^ In days of old, the Rishis Vrihaspati and Bharadwaja, and Gautama and Bhargava, and Va^ishtha and Ka9yapa, and Vi9wamitra and Atri, assembled together for the purpose of asking one another. They thus assembled together after having travelled over all paths and after they had got tired with the acts each of them had done.^®"-'' Those re- generate persons, placing the sage son of Angiras at their head, proceeded to the region of the Grandsire. There they beheld Brahman perfectly cleansed of all sin.^^ Bowing their heads unto that high-souled one who was seated at their ease the great Rishis, endued with humility, asked him this grave question regarding the highest good.^^ — How should a good man act ? How would one be released from sin ? What paths are auspicious for us ? What is truth, and what is sin ?'* By what action are the two paths, northern and southern, obtained ? What is destruction ? What, Emancipation ? What is birth and what death of all existent objects ?^^ — I shall tell thee, O disciple, what the Grandsire, thus addressed, said unto them, conformably to the scriptures. Do thou listen ! — '^
" ' — Brahman said, — It is from Truth that all creatures, mobile and immobile, have been born. They live by penance (or action). Understand this, 0 ye of excellent vows ! In couseqaence of their own actions they live, transcending their
88 MAHABnARATA. [AnUQUd
own origin. *^^ For Truth, when united with qualities, be- comes always possessed of five indications. Brahman is Truth. Penance is truth. Prajapati is truth.^* It is from Truth that all creatures have sprung. Truth is the universe of being. It is for this that Brahmanas who are always devoted to Yoga, who have transcended wrath and sorrow, and who always regard Religion as the causeway (along which every one must pass for avoiding the morass below), take refuge in Truth. I shall now speak of those Brahmanas who are restrained by one another and possessed of knowledge, of the orders, and of those who belong to the four modes of life.^^"^^ The wise say that Religion or duty is one, (though) having four quarters. Ye regenerate ones, I shall speak to ye now of that path which is auspicious and productive of good.^^ That path has constantly been trod over by men possessed of Avisdom in order to achieve an identity with Brahma. I shall speak now of that path which is the highest and which is exceedingly diffi- cult of being understood. ^^ Do you understand, in all its details, ye highly blessed ones, what is the highest seat. The first step has been said to be the mode of life that appertains to Brahmacharins.*" The second step is domesticity. After this is the residence in the woods. After that it should be known is the highest step, viz., that relating to Adhyatma.-f" Light, ether (or space), sun, wind, Indra, and Prajapati, — one sees these as long as one does not attain to Adhyatma.*^ I shall declare the means (by which that Adhyatma may be attained.) Do ye first understand them. The forest mode of life that is followed by ascetics residing in the woods and subsisting upon fruits and roots and air is laid down for the three regenei-ate classes. The domestic mode of life is ordained for all the orders.*^"** They that are possessed of wisdom say that Reli-
* Their origin is Brahma or Truth. They live, dissociated from their origin, in consequence of their acts. When their acts cease, they return to and become merged in Brahma. — T.
t /. e., that course of life which has for its object the acquisition of knowledge relating to the soul. This, of course, includes the know- ledge that is needed for achieving identificatiou with the Supreme Souj or Brahma. — T.
Parva.] acwamedha parva. 89
gion or duty has Faith for its (chief) indication. Thus have I declared to you the paths leading to the deities. They are adopted by those that are good and wise by their acts. Those paths are the causeways of piety.*' That person of rigid vows who adopts any one of these modes separately, always succeeds in time to understand the production and destruction of all creatures.*^ I shall now declare, accurately and with reasons, the elements which reside in parts in all objects.*^ The great soul, the unmanifest, egoism (conscious- ness of identity), the ten and one organs (of knowledge and action), the five great elements,*^ the specific characteristics of the five elements, — these constitute the eternal creation. The number of elements has been said to be four and twenty, and one (more).*^ That person of wisdom who understands the production and destruction of all these elements, that man among all creatures, never meets with delusion.'" He who understands the elements accurately, all the qualities, all the deities, succeeds in cleansing