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PART LXXLIII.

THE MAHABHARATA II

KEISHNA-DWAIPAYANA VYASA

TRANSLATED

INTO

ENGLISH PROSE

Published and distributed chiefly gratia

BY

PRATSPA CHANDRA RiY, c. i. E. ;l ANUgASANA PARVA,^

(Sections I— XIV.)

d'

CALCUTTA :

BHSRATA PRESS.

No. 1, Raja Gooroo Dass' Street.

1893.

( The right of translation is reserved. )

/

THE MAHABHARATA

OF KRISHNA-DWAIPAYANA VYASA

TRANSLATED JA ^> ^ n^.ij^

INTO

'^

I MM 2n i9n

ENGLISH PROSE V'^V v'iS

Logical %i\i^^

Published and distributed chiefly gratis

BY

PRATiPA CHANDRA RlY, c. i. E.

ANUgASANA PARVA.

"%

calcutta : bharata press.

No. 1, Raja Gooroo Dass' Street.

Printed by Kali DSss Sen.

1893. ( The right of translation is reserved. )

notice:

Through the grace of Hari whose kindness enabled the Pun- da vas to overcome a thousand dangers during their exile in the forests, to pass the year of incognito in the court of Virata without being tracked by the spies of Duryodhana, to success- fully encounter in fierce battle and overthrow one after another the myriads of invincible warriors that were opposed to them on the field of Kurukshetra, to escape from the cowardly but ex- terminating night-attack by AQwatthaman, to save themselves' from the curse of the aggrieved Gaudhari which was a source of greater danger to them than a thousand Bhishmas at the head of a thousand armies of Samsaptaka soldiers, and lastly ta recover their ancestral throne, — through the signal grace of that/ Lord of the universe, I have at last been able to complete tho C?inti Parvan, the largest and the most difficult of the 18 Parvans into which the Mahabharata has been divided by its inspired author. I bend myself in humility to the Lord of Lakshmi for his . crowning mercy. Four-fifths of my self-imposed task have been over. What remains to accomplish is only a fifth of the whole.- Of the difficulties of the Canti Parvan I have given some idea in: the notice issued with the fasciculus numbered 62. The two ■ Vernacular versions have been replete with errors of every kind. I mention this not for the purpose of depreciating the labours of those that have preceded me in interpreting the Canti but only for illustrating the inherent difficulties of the task. The excellence, again, of the Canti as a work of genius, must for ever remain unrivalled. The political philosophy embodied in the Rajadharma sections will lose nothing by comparison with any work written in any tongue on the same subject. Professor J. W. Reese, of Westminster, Maryland, U. S. A., after a careful perusal of those sections, wrote to me to say that "it would be "difficult, indeed, to find in all literature a more complete trea- "tise on the duties of the kingly office than the one contained "in these sections of the Canti Parvan." This is the deliberate- opinion of a competent judge and not the expression of views en- tertained by an enthusiast. Portions of the Rajadharma sections embody the noblest doctrines of iiolitical science. That all power

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is a trust from the Most High, which should, therefore, be exerci?ed for the benefit of others and not for gratifying individual caprice, •was laid down by the Rishis in language that would truly seem to be inspired. The sections, again, on the religion of Moksha or Emancipation, are equally unrivalled by anything produced by human genius in any other country. The very sovereignty of the heavens is hell compared with the ideal cherished by the candidate for Moksha. The Rishis alway? sought to inculcate the awful idea of unending Eternity. Every created being in the universe is subject to change. Collection is certain to ter- minate in dispersion, and dispersion will once more revert to collection. The one entity, amidst all things in the universe of inconceivable vastness and variety, that is not subject to change, is Para-Brahma. Jiva (or Soul) also, though subject to change as regards its external encasements, is not subject to annihilation. An emanation from Para-Brahma, Jiva is des- tined to live for unending eternity, passing through infinite vicissitudes implying joy and sorrow. Existence itself, for un- ending Eternity, may be appalling, for ordinary happiness itself, in view of such duration, may become disagreeable monotony. In Heaven, again, there must be superiority and inferiority and, therefore, heart-burning. Supposing heart-burning to be im- possible, happiness itself, from the contemplation of others' misery, may become changed into misery. Besides, in view of infinite, unending Time of inconceivable duration, will there be 'no change ? All change must either be for better or for worse. If for better, it was not perfect happiness before. If for worse, it is not perfect happiness after. Perfect felicity being the goal, how to prevent those vicissitudes — that irresistible mutability ? Absorption into immutable Para-Brahma is the only remedy. The noblest course of conduct is necessary for such absorption. That conduct is "Nishkama Dharma," or acts done without desire of fruit. Even such absorption into Para-Brahma, which implies the cessation of a separate existence of the Ego, is the Emancipation or Moksha of the Rishis. These Moksha sections are, again, an inexhaustible mine of philosophical speculation. Every shade of opinion entertained by philosophers ancient or modern, on the great questions that surround humanity, may b»

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seen to have its germs in this portion of tlie Canti. The Apaddharma sections, again, of this great Parvan are fraught with practical significance to every Hindu. To the foreigner also they are scarcely of less moment. What the character of those exigencies are that may excuse a rigid compliance with one's course of duties as ordained in the scriptures, can never be uninteresting to learn. Altogether, as a monument of ancient Aryan genius, the Canti Parvan is likely to be more prized than any other work dealing with the same topics.

Although a little more than two years has been taken up by the Canti, yet I hope no subscriber or recipient of the English translatioiii will complain of it. It is impossible to suppose that every verse has been rendered correctly. The Canti abounds with cruces. The industry, patience, and ingenuity shown by Nilakantha in explaining the Canti have been remarkable. Every reader of the Canti knows the value of Nilakantha's gloss. Verses which in the first instance have to be given up as hopeless begin to yield a meaning as soon as the gloss is referred to. In my case the difficulties were enhanced in con- sequence of my inability to procure a good text of the Canti with Nilakantha's gloss. In this 'city of palaces' there are very few libraries. I applied to one and all, to Maharajas, Rajahs, Rai Bahadurs, and Pundits. But nowhere could I procure a manuscript copy of the Canti with Nilakantha's gloss. At last, in ray extremity, Mr. Swinhoe, the well-known Attorney of the Calcutta High Court, came to my rescue. His small library contains some valuable Sanskrit books, and among them happened to be a copy of the printed Bombay text with the gloas. He very kindly placed his copy at my disposal. I still needed a good Bengal manuscript of both text and gloss, for reference and comparison. With the greatest difficulty I obtained one from a young .scholar of my acquaintance. It is a matter of deep regret that Bengal millionaires, who still pride themselves upon their Hinduism, show the utmost indifference in the matter of their own scriptures and, rarely, if ever, .seek to collect either manuscripts or printed editions of even such works as arc re- garded the most sacred. :

The Anuyasana, which follows the Canti, is scarcely less iu

( 4^ )

point of importance though it is not so difficult. It is r^jj^lete- with moral discourses of every kind. In extent, also, it is slightly less than the Cauti but much larger than the other Parvans with the single exception of the Vana or Exile Parvan. Considering that with the Anu^asana about a fifth of the Maha- bharata still remains to be done, the sum still necessary would be about Rs. 20,000. His Lordship the Secretary of State, the Government of India, the different local Governments, many of the Indian Chiefs, and several Zemindars and noblemen, have, aided me liberally. I regret, however, that that liberal aid even is not sufficient to bear me through to completion.

About a year ago I applied to the Government of Bengal for a further contribution. The most elaborate enquiries were made through the Director of Public Instruction regarding the way in which the funds that came into my hands had been applied and the existence or otherwise of an actual necessity for further help. Statements were called for and were scrutinised with a degree of minuteness that could not but be highly satis- factory to me, for it enabled me to prove the economy of my arrangements in every department of the Bharata Karyalaya. Sir A. Croft was satisfied with my economy and made his report accordingly with the result that the Government of Bengal was pleased to make a further grant of Rs. 1,000. A condi- tion, however, was tacked that I should not draw the amount till after completion. I regret to state that the Government of Bengal showed in this more kindness to my heirs than to my- self. The British Indian Association of Lucknow very kindly responded to my appeal by immediately sanctioning a grant of Rs. 1,000 from its funds and forwarding to me the amount at once. The Secretary of State for India also has been pleased very promptly to sanction an additional grant of Rs. 1,000, without! waiting for reports of the colonial Government, from the funds at hi"? Lordship's disposal. I have appealed to other quarters but I have not as yet been favored with replies.

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

( 5 )

August Sovereign, the Queen-Empress of India, the success of every righteous enterprise being directly due to the virtues of the Sovereign, under Providence. The Hindu scriptures inculcate the idea that it is owing to the Sovereign's protection that enterprises of every kind, having for their object the happiness and the amelioration of the condition of the people, can achieve success. In my case, I have enjoyed something more than that protection which as a subject of Her Gracious Majesty I have enjoyed and still enjoy in common with millions of others over Avhom, under Providence, Her Majesty has been called upon to rule. Some years ago I received permission to lay before Her Majesty, for her gracious acceptance, a copy of the English trans^ lation. I have always considered that gracious acceptance as at once a reward and an auspicious omen. Next to my Sover- eign, 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 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 be- ginning, Dr. Rost has been my kindest of friends. His sym- pathy 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 encouragment 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. Earth and St. Hilaire of Paris and Professor Jacobi of Germany, my obligations have been very great. They too have supported me with their sympathy and done all ju their power for bringing the work to

( 0 )

the notice of European scholars. I owe it to the exertions of Monsrs. Earth and St. Hilaire that the French Government 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 j)ublications before completion. In America my obligations are due to a host of friends foremost amonsf whom are Mr. William E. Coleman of San-Francisco, Cali- fornia, Professor Lanman, the Vice-President of the American 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. Ilbert, 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 Wallace, and Sir Alfred Croft. With the single exception of Sir Charles Elliott and Sir Alfred Croft, all the others have left India for good. Two names I should mention here in particular, names that will awaken sincere sorrow in many breasts for the loss the country has sustained by the death of those that held them. Those names are J. Gibbs, and C. P. L. Macaulay. Both Messrs. Gibbs and Macaulay used to take a personal interest in the work. 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. 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 Marquis of Dufferin and Ava.

Besides these eminent officials I have derived considerable help from many of the j)rinces and chiefs of India. My grateful 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 ifrom

( 7 )

him in aid of a work like tho Mahabh Tirata could not but indicate His Highness's enlightened sympathy for literature in general, irrespective of the nation or the creed which thab literature represents. No native State possesses Ministers more enlightened than that ruled over by His Highness the Nizam. As an administrator, Sir Asman Jah promises to rival the fame of Sir Salar Jung. So long also as an officer like Nawab Sayyed Ali Bilgrami is about the person of His High- ness, 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 Krishna Dass 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 community in India, I have derived the greatest support from the "English- man," the "Indian Daily News," and the "Statesman and Friend of India." The late Mr. Robert Knight (of the "States- man") 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 entirely owing to Mr. J. 0. B. Saunders, again, of the "Englishman" that the work first succeeded in receiving the attention of the Government of Bengal, which was followed by that substantial patronage with which Sir Rivers Thompson favored it. Tho Pioneer and the Civil & Military Gazette also have helped greatly.

The last stages of an enterprise, — especially a literary enterprise like mine, — generally prove far more difficult than the earlier ones. While, again, every other difficulty dis- appears, that caused by the absence of funds begins to be felt more keenly than ever. Such has been my situation. I have crossed the greater part of tho Ocean. What remains Is not

( 8 )

much. Already, land is within sight. However exhausted T Biay be, I cannot think that my supporters will abandon me ■ now. I am sure I shall be dragged ashore by helping hands.

I believe it is generally known that I have none to provide • for in this world. The public may be certain that I shall spend my last pice for the completion of what I have begun and what has progressed so far. I have not, however, much to give. All my savings have been swallowed up in this enterprise. My earnings also in other directions have been devoted to the same purpose. I do not grieve for it in the least. An enterprise like the one in which I am engaged is suited, by its very nature, to an Emir or a Fakir. I am no Emir. I have, however, that within me in consequence of which I can call myself a Fakir, for like a FaJdr I have renounced many of the vanities of the world, and am prepared to beg from door to door for accom- plishing the purpose I have in view. I have faith in the- liberality of my countrymen and the world. If I can only suc- ceed in making my want known, I am strongly pursuaded that I shall not be abandoned. Some of my intimate friends imagine that an artificial difficulty exists in the fact of the honor with which I have been invested by the Government, — the honor, viz., of a c. I. E. But I do not regard it in that light and do not make much of it, having a strong faith that the Govern- ment which has bestowed the honor upon me will not see me starve if I actually survive the completion of my enterprise. My health has been broken down in consequence of my repeated tours through the country. I have a presentiment that the Almighty Disposer of all events will spare me till the completion of my labours and that when those labours will terminate I shall be called away from this world so that it is not necessary for me to think of what I shall do for supporting the dignity of the- honor with which, under the orders of my Gracious Sovereign, the Government of India have favored me.

1, Rajah Gooroo Dass' Street, " Calcutta, June 30th, 1893.

Pratapa Chandra Roy, c. i. e.

THE MAHABHARATA.

-• mm mm^

ANUCiSANA PARVA.

Section I. (Anucasanika Parva.)

Having bowed down unto Nardyana, and Kara the fore- most of male beings, and unto the goddess Sai'aswati, onust the word Jaya be uttered,.

"Yudhishthira said, — O gi-andsire, tranquillity of mind has been said to be subtile and of diverse forms. I have heard all thy discourses, but still tranquillity of mind has not been mine.^ In this matter, various means of quieting the mind have been related (by thee), G sire, but how can peace of mind be secured from only a knowledge of the different kinds of tranquillity, when I myself have been the means of bringing all this about ?'^ Beholding thy body covered with arrows and festering with bad sores, I fail to find, O hero, any peace of mind, at the thought of the evilg I have wrought !' Beholding thy body, 0 most valiant of men, bathed in blood, like a hill overrun with water from its springs, I am languishing with grief even as the lotus in the rainy season !* Whit can be more pain fid than this, that thou, O grandsii-e, hast been brought to this plight on my account by my peopla fighting against their foes on the battle-field ?'^ Other princes also, with their sons and kinsmen, have met with destruction on my account. Alas, what can be more painful than this !" Tell us 0 prince, what destiny awaits, us and the sons of Dhritarashtra, who, driven by fate and anger, have done this abhorrent act 1' G lord- of men, I think the son of Dhritarashtra is fortunate in that he doth not behold thee in this state '." But I, who am the" cause of thy death as well as of that of our friends, €im denied all peace of mind by beholding thee oh the bare earth in this sorry condition !^ The wicked Duryodhana, the most iiif iraous of his race,

2 HAHABHARATAi [Anu^JsaniJcA

has, "with all his troops and his brothers, perished in battle, in the observance of Kshatriya duties.^** That wicked-souled wight does not see thee lying on the ground ! Verily, for this reason, I would deem death to be preferable to life.^^ 0 hero that never swervest from virtue, had I with my brothers met with destruc- tion ere this at the hands of our enemies on the battle-field,^' I would not have found thee in this pitiful plight, so pierced with arrows ! Surely, 0 prince, the Maker had created us to become perpetrators of evil deeds !^^ 0 king, if thou wishest to do me good, do thou then instruct me in such a way that I may be cleansed of this sin in even another world !'^*

"Bhlshma replied, — 'Why, 0. fortunate one, dost thou consider thy soul, which is dependent (on God and Destiny and Time,) to be the cause of thy actions ? The manifestation of its inaction is subtle and imperceptible to the senses.^^ In this connection is cited the ancient story of the conversation between Mrityuand Gautami with Kala and the Fowler and the serpent. There was, 0 son of Kunti, an old lady of the name of Gautami, who was possessed of great patience and tranquillity of mind. One day she found her gon dead in consequence of having been bitten by a serpent."^^^ An angry fowler, by name Arjunaka, bound the serpent with a string and brought it before Gautami He then said to her, — This wretched serpent has been the cause of thy son's death, O blessed lady ! Tell me quickly how this wretch is to be destroyed .' Shall I throw it into the fire, or shall I hack it into pieces ? This infamous destroyer of a child does not deserve to live longer ! — ^'^ 'Gautami replied, — Do thou, 0 Arjunaka of little understand- ing, release this serpent ! It doth not deserve death at thy hands. "Who is so foolish as to disregard the inevitable lot that awaits him and make himself heavy for sinking into sin ?^'- Those that have made themselves light by the practice of virtuous deeds, manage to cross the sea of the world even as a ship crosses the ocean. But those that have made themselves heavy with sin sink into the bottom, even as an arrow thrown into the water.^* By killing this serpent, this my boy will not be restored to life, and by letting it live, no harm will be caused to thee. Who would go to the interminable regions of Death by slaying this hving Qrc^ture ? — "

Jj^arva.] anucasana parva. 8

'The fowler said,— I know. O lady that knowest the difference between right and wrong, that the great arc afflicted at the afflic- tions of all croaturcs. But these words which thou hast spoken are fraught with instruction for only a self-contained person (and not one -ylungedin sorrow). Therefore, I must kill this serpent.'^* Those who value peace of mind, assign everything to the course of Time as the cause, but practical men soon assuage their grief (by revenge). People, through constant delusion, fear loss of beati- tude (in the next world for acts like these). Therefore, 0 lady, assuage thy grief by having this serpent destroyed (by me) !''*

'Gautami replied,— People like us are never afflicted by (such misfortune.) Good men have their souls always intent on virtue. The death of the boy was predestined : therefore, I am unable to approve of the destruction of this serpent.'-" Brahmanas do not harbour resentment, because resentment leads to pain. Do thou, O good man, forgive and release this serpent out of compassion I — "

'The fowler replied, — Let us earn great and inexhaustible merit hereafter by killing (this creature), even as a man acquires great merit, and confers it on his victim as well, by sacrifice upon the altar ! Merit is acquired by killing an enemy : by killing this despicable creature, thou shalt acquire great and true merit hereafter ! — ^^

'Gautami replied, — What good is there in tormenting and killing an enemy, and what good is won by not releasing an enemy in our power ? Therefore, O thou of benign countenance, why should we not forgive this serpent and try to earn merit by releasing it ? — ^^

'The fowler replied, — A great number (of creatures) ought to be protected from (the wickedness of ) this one, instead of this single creature being protected (in preference to many). Virtuous men abandon the vicious (to their doom) : do thou, therefore, kill this wicked creature ! — '**

'Gautami replied,— By killing this serpent, my son, O fowler, will not be restored to life, nor do I see that any other end will be attained by its death: therefore, do thou, 0 fowler, release this living creature of a serpent ! — ""•

'The fowler said, — By killing Vritra, Indra secured the best portion (of sacrificial offerings), and by destroying a sacrific© ^

4 MAHABHARATA. • [AiiucasanUca

Mahadeva secured his share of sacrificial offerings : do thou, there- fore, destroy this serpent immediately without any misgivings in thy mind ! — '''

"Bhishma continued, — The high-souled Gautami, although re- peatedly incited by the fowler for the destruction of the serpent, did not bend her mind to that sinful act." The serpent, pain- fully bound with the cord, sighing a little and maintaining its composure with great difficulty, then uttered these words slowly, in a human voice.^*

'The serpent said, — 0 foolish Arjunaka, what fault is there of mine ? I have no will of my own, and am not independent ! Mrityu sent me on this errand V^ By his direction have I bitten this child, and not out of any anger or choice on my part. Therefore, if there be any sin in this, 0 fowler, the sin is his ! — ^ '' 'The fowler said, — If thou hast done this evil, led thereto by another, the sin is thine also as thou art an instrument in the act !'^ As in the making of an earthen vessel the potter's wheel and rod and other things are all regarded as causes, so art thou, O serpent, (a cause in the production of this effect) ! He that is guilty deserves death at my hands ' Thou, O serpent, art guilty ! Indeed, thou confessest thyself so in this matter ! — •"

'The serpent said, — As all these, viz., the potter's wheel, rod, and other things, are not independent causes, even so I am not an independent cause ! Therefore, this is no fault of mine, as thou shouldst grant.**^ Shouldst thou think otherwise, then these are to be considered as causes working with one another. For thus working with one other, a doubt arises regarding their relation as cause and effect.*^ Such being the case, it is no fault of mine, nor do I deserve death on this account, nor am I guilty of any sin ! Or, if thou thinkest that there is sin (in even such causation), the sin lies in the aggregate of causes ! — *^ 'The fowler said, — If thou art neither the prime cause nor the agent in this matter, thou art still the cause of the death (of this child). Therefore, dost thou deserve death in my opinion !" If, O serpent, thou thinkest that when an evil act is done the doer is not implicated therein, then there can be no cause in this matter : but having done this, verily thou deservest death. What more dost thou think ? — ^'

Farva.] anucasana parva. 5

'The serpent .said, — Whether any caufe exists or not,* no effect is produced without an (intermediate) act. Therefore, causation being of no moment in either case, my agency only as the cause (in this matter) ought to be considered in its proper bearings.*'^ If, 0 fowler, thou thinkest me to be the cause in truth, then the guilt of this act of killing a living being rests on the shoulders of another who incited me to this end If*"

'The fowler said, — Not deserving of life, O foolish one, why dost thou bandy so many words, 0 wretch of a serpent ? Thou deservest death at my hands ! Thou hast done an atrocious act by killing this infant ! — *'

'The serpent said, — 0 fowler, as the officiating priests at a sacrifice do not acquire the merit of the act by offering oblations of clarified butter to the fire, even so should I be regarded with respect to the result in this connection. — '"

"Bhishraa continued, — 'The serpent directed by Mrityu having said this, Mrityu himself appeared there and addressing the serpent spoke thus.''^

'Mrityu said, — Guided by Kala, I, 0 serpent, sent thee on this errand, and neither art thou nor am I the cause of this child's death." Even as the clouds are tossed hither and thither by the wind, I am, O serpent, directed by Kala." All influences appertaining to S(Uiua, or Rnjas, or Tamas,X have Kala for their soul as they operate in all creatures.** All creatures, mobile and immobile, in heaven, or earth, are pervaded by this same inspiration of Kala. The whole universe, 0 serpent, is imbued with this same influence of Kala." All acts in this world and

* Tlie Commentafcor explains tliis passage by the illustration that in the act of felling a tree the effect is produced by the intermediate act of raising the axe by some sentient agent, but that in the ease of the burning of a forest, the fire is produced by the friction of the dry branches of trees without the intervention of any sentient agent.— T.

t 'Even as the wind incites the dry twigs to ignite,' adds the Cona- mentator. — T.

J For explanation of these terras v»c?« foot-note /in page 577 of Canti Tarra, Sec. 102. anlo,-^T.

6 MA.HABHARATA. [Anu^ctsanilcoe

all abstentions, as also all their mo ^.i^ cations, are said to be influenced by Kala." Surya, Soma, Vishnu, Water, Wind, tha deity of a hundred sacrifices. Fire, Sky, Earth, Mitra and Par- janya, Aditi, and the Vasus. Rivers and Oceans, all existent and non-existent objects, are created and destroyed by KrUa.^*^ Know- ing this, why dost thou, 0 serpent, think me to blame ? If any fault attach to me in this, thou also wouldst be to blame ! — ^^'

'The serpent said, — I do not, 0 Mrityu, blame thee, nor do I absolve thee from all blame. I only aver that I am directed and influenced (in my actions) by thee.^" If any blame attaches to Kala, or, if it be not desirable to attach any blame to himi it is not for me to scan the fault. We have no risfht to do soJ'^ As it is incumbent on me to absolve myself from this blame, so it is my duty to see that no blame attaches to Mrityu. — ''^'^

"Bhishma continued, — 'Then the serpent, addressing Arjunaka-, said, — 'Thou hast listened to what Mrityu has said. Therefore, it is not proper for thee to torment me, who am guiltless, by tying me with this cord ! — ''^

'The fowler said, — I have listened to thee, 0 serpent, as well as to the words of Mrityu, but these, O serpent, do not absolve thee from all blame."- Mrityu and thyself are the causes of this child's death. I consider both of you to be the cause and I do not call that to be the cause which is not truly so."' Accursed be the wicked and vengeful Mrityu that causes affliction to the good ! Thee too I shall kill that art sinful and engaged in sin- ful acts !— "*

'Mrityu said, — We both are not free agents, but are depend- ent on Kala, and ordained to do our appointed work. Thou shouldst not find fault with us if thou dost consider this matter thoroughly.—"^

•The fowler said, — If ye both, 0 serpent and Mrityu, be dependent on Kala, I am curious to know how pleasure (arising from good) and anger (arising from evil) are caused. — ""

'Mrityu said, — 'Whatever is done is done under the influence of Kala. I have said it before, 0 fowler, that Kala is the cause of all and that for this reason we both, acting under the ins- piration of Kala, do our appointed work and, therefore, O fowler,. we t^yo do not deserve censure from thee in any way ! — '"'''*.

ParVOi.] ANUCASANA PARVA^ 7

"Bhlshma continued, — 'Then Kali nrrive-l at that scene of •disputatin on moral science, and spoke thus tj the serj ent and Mr tyu and the fowler Arjnnaka assembled together. — '^^

'Kala said, — Neither Mrit^^u, nor this serpent, nor I, O fowler, am guilty of the death of any creature. We are merely the immediate e.Kciting causes of the event. O Arjunaka, the Karma of this child formed the exciting cause of our action in this matter." There was no other cause by which this child came by its death. It was killed by the result of is own Karma/'- It has met with death as the result of its Karma in the past. Its Karma has been the cause of its destruction. We all arQ subject to the influence of our re .pective Karma,"'^ Karma is an aid to salvation even as sons are, and Karma also denotes virtue and vice in man. We urge one another even as acts uro-e one another.'* As men make from a lump of clay whatever they wish to make, even so do men attain to various results determined by Karma.^* As light and shadow are related to each other, so are men related to Karma through their own actions.'^ Therefore neither art thou, nor am I, nor ivlrityu, nor the serpent, nor this old Brahmana lady, is the cause of this child's death.'" He himself is the cause here.— Upon Kala, 0 king, expounding the matter in this way, Gautami, convinced in her mind that men suffer according to their actions, spoke thus to Arjunaka,"^

'Gautami said,— Neither Kala, nor Mrityu, nor the serpent, is the cause in this matter. This child has met with death as the result of its own Karma.^^ I too have so acted (in the past) that my son has died (as its consequence). Let now Kala and Mrityu retire from this place, and do thou too, 0 Arjunaka release this serpent ! — ''^

"Bhishma continued,— 'Then Kala and Mrityu and the serpent went back to their respective destinations, and Gautami became consoled in mind as also the fowler."" Having heard all this O king, do thou forego all grief, and attain to peace of mind ! Men attain to heaven or hell as the result of their own Karma."' This evil has neither been of thy own creation, nor of Duryodhana's ! Know this to have been the act of Kala that these lords of Earth have all been slain (in this war) !' ""*

Vai^ampayana said,— "Having heard all this, the powerful and

8 MAHABHARATA." [Anu^asAnilcec

virtuous Yudhishthira became consoled in mind, and a^ain enquired as follows."''*

Section II.

"Yudhishthira said, — 'O grandsire, O wisest of men, O thou that art learned in all the scriptures, I have listened to this great story, 0 foremost of intelligent men !^ I am desirous of again, hearing the recital of some history full of religious instruction, and it behooves thee to gratify me.* 0 lord of Earth, tell me if any householder has ever succeeded in conquering Mrityu by the practice of virtue ! Do thou recite this to me with all details !'^

"Bhishma said, — -'This ancient history is recited in illus- tration of the subject of the conquest, by a householder, of Mrityu, by the practice of virtue.* The Prajapati Manu had a j son, 0 king, of the name of Ikshwaku. Of that king, illus- trious as Surya, were born a hundred sons.^ His tenth son, j O Biarata, was named Da9a(;wa, and this virtuous prince of infallible prowess became the king of Mahismati." Da^a^wa's j son, O king, was a righteous prince whose mind was constantly addicted to the practice of truth and charity and devotion.'^ He was known by the name of MadiraQwa and ruled the Earth as her lord. He was constantly devoted to the study of the Vedas as also of the science of arms.^ Madira^wa's son was the king named Dyutimat who possessed great good fortune and power and strength and energy." Dyutimat's son was the highly devout and pious king who was famous in all the worlds under the name of Snvira. His soul was intent on religion and he possessed wealth like another Indra the lord of the deities.'" Suvira too had a son who was invincible in battle, and who was the best of all warriors and known by the name of Sudur- jaya.^' And Durjaya too, possessed of a body like that of Indra, had a son who beamed with splendour like that of fire. He was the great monarch named Duryodhana who was one of the foremost of royal sages.''' Indra used to pour rain profuse- ly in the kingdom of this monarch, who never fled from the battle- field and was possessed of valour like unto Indra himself.'^ The cities and the kingdom of this king were filled with riches and

Tarva.] anucasana PARVAi 9

gems and cattle and grain of various kinds.^* There was no miser in his kingdom nor any person aftiicted with distress or poverty. Nor was tliere in his kingdom any person that was weak in body or afHicted with disease.^''' This king was very clever, smooth in speech, without envy, a master of his passions, of a righteous soul, full of compassion, endued with prowess, and not given to boasting.^'' He performed sacrifices, and was self-res- trained and intelligent, devoted to Brahmanas and Truth. He never humiliated others, and was charitable, and learned in the Vedas and the Vedanta.^^ The celestial river Narmada, aus- picious and sacred and of cool waters, in her own nature, 0 Bharata, courted him.^^ He begot upon that river, a lotus eyed daughter, by name Sudar^ana, who was, 0 king, endued with great beauty .^'-^ No creature, 0 Yudhishthira, had ever been born before among womankind, that was possessed of such beauty as that excellent damsel who was the daughter of Duryo- dhana.-** The god Agni himself courted the beautiful princess Sudar^ana, and taking the shape of a Brahmana, 0 monarch, sought her hand from the king.-^ The king was unwilling to give his daughter in marriage to the Brahmana who was poor and not of the same rank with himself.'-- Thereupon Agni vanished from his great sacrifice. The king, grieved at heart, then addressed the Brahmanas, saying,^^ — Of what sin have I, ye excellent Brahmanas, or you, been guilty, that Agni should disappear from this sacrifice, even as good done unto wicked men disappears from their estimation."* Great, indeed, must that sin of ours be for which Agni has thus disappeared ! Either must? the sin be yours, or, must it be mine. Do you fully investigate the matter !-^ — Then hearing the king's words, 0 foremost prince of Bharata's race, the Brahmanas, restraining speech, soughd with concentrated faculties the protection of the god of fire.-* The divine carrier of oblations, resplendent as the autumnal Sun, appeared before them, enveloping his self in glorious refulgence.-'' The high-souled Agni then addressed those excellent Brahmanas, saying, — I seek the daughter of Duryodhana for my own self !-^ — At this, all those Brahmanas were struck with wonder, and rising on the morrow, they related to the king what had been said by the fire-god."-' The wise monarch, hearing the words of

[ 2 ]

10 MAHABHARATAi [Anugdsanika

those utterers of Brahma, was delighted at heart, and said,--) Be it so ! — The king craved a boon of the illutrious fire-god as the marriage dower, — Do thou, 0 Agni, deign to remain always with us here l^° — Be it so ! — said the divine Agni to that lord of Earth. For this reason Agni has always been present in the kingdom of Mahismati to this day f^ and was seen by Sahadeva in course of his conquering expedition to the south.^- Then the king gave his daughter, dressed in new garments and decked with jewels,^^ to the high-souled deity, and Agni too accepted, according to Vedic rites, the princess Sudargana as his bride,^* even as he accepts libations of clarified butter at sacrifices. Agni was well pleased with her appearance, her beauty, grace, charac- ter, and nobility of birth,^^ and was minded to beget offsjiring upon her. And a son by Agni, of the name of Sudar^ana, was soon born of her.^" SudarQana also was, in appearance, as beauti- ful as the full moon, and even in his childhood he attained to a knowledge of the supreme and everlasting Brahma?'' There was also a king of the name of Oghavat, who was the grand- father of Nriga. He had a daughter of the name of Oghavati, and a son too of the name of Ogharatha born unto him.^^ King Oghavat gave his daughter Oghavati, beautiful as a goddess, to the learned SudarQana for wife.^^ Sudargana, 0 king, leading the life of a householder with Oghavati, used to dwell in Kuru- kshetra with her.*^ This intelligent prince of blazing energy took the vow, O lord, of conquering Death by leading the life of even a householder.*^ The son of Agni, 0 king, said to Ogha- vati,— Do thou never act contrary to (the wishes of ) those that seek our hospitality !*^ Thou shouldst make no scruple about the means by which guests are to be welcomed, even if thou have to offer thy own person l*'^ O beautiful one, this vow is always present in ray mind, eince for house-holders, there is no higher virtue than hospitality accorded to guests !** Do thou always bear this in mind without ever doubting it, if my words be any authority with thee l**^ O sinless and blessed one, if thou hast any faith in me, do thou never disregard a guest, ■whether I be at thy side or at a distance from thee !*® Unto him, with hands clasped and placed on her head, Oghavati replied, saying, — 'I shall leave nothing undone of what thou

Parva.] anucasana parva.' It

commandesfc me.*'' — Then Mrityu, O king, desiring to over-reach Sudarcjana, began to watch him for finding out his laches.** On a certain occasion, when the son of Agni went out to fetch firewood fi-om the forest, a graceful Brahmana sought the hospital- ity of Oghavati with these words :'■' — 0 beautiful lady, if thou hast any faith in the virtue of hospitality as prescribed for householders, then I would request thee to extend the rites of hospitality to me today !'^** — The princess of great fame, thus ad- dressed by that Brahmana, 0 king, welcomed him according to ■ the rites prescribed in the Vedas.'^^ Having offered him a seat, and water to wash his feet, she enquired, saying, — What is thy business ? What can I offer thee ?'^" — The Brahmana said unto her, — My business is with thy person, 0 blessed one ! Do thou act accordingly without any hesitation in thy mind I*^^ If the duties prescribed for householders be acceptable to thee, do thou, O princess, gratify me by offering up thy person to me !"* — Though tempted by the princess with offers of diverse other things, the Brahmana, however, did not ask for any other gift than the offer of her own person.^^ Seeing him resolved, that lady, remembering the directions which had before been given to her by her husband, but overcome with shame, said to that excellent Brahmana, — Be it so I^*^ — Remembering the words of her husband who was desirous of acquiring the virtue of house- holders, she cheerfully approached the regenerate Rishi.^^ Mean- while, the son of Agni, having collected his firewood, returned to his home. Mrityu, with his fierce and inexorable nature, was constantly by his side, even as one attends upon one's devoted friend.^® When the son of Pavaka returned to his own hermitage, he called Oghavati by name, and (receiving no answer) repeatedly exclaimed, — Whither art thou gone 1^^ — But the chaste lady, devoted to her husband, being then locked in the arms of that Brahmana, gave no reply to her husband."** Indeed, that chaste woman, considering herself contaminated, became speechless, over- come with shame."^ Sudar^ana, addressing her again, exclaimed, — Where can my chaste wife be ? Whither has she gone ? Nothing can be of greater moment to me than this (her dis- appearance) !"- Why docs not that simple and truthful lady, de- voted to her husband, alas, answer to my call today as she usccj

12 MAHABHARATA. [Anugasanilca

to do before with sweet smiles ?^^ — Then that Brahmana, who was within the hut, thus replied to Sudar^ana, — Do thou learn, O son of Pavaka, that a Brahmana guest has arrived ,^^ and though tempted by this thy wife with diverse other offers of wel- come, I have, 0 best of Brahmanas, desired only her person,^^ and this fair- faced lady is engaged in welcoming me with due rites ! Thou art at liberty to do whatever thou thinkest to be suitable to this occasion 1'''° — Mrityu, armed with the iron club, pursued the K-ishi at that moment, desirous of compassing the des- truction of one that would, he thought deviate from his promise."'' Sudar^ana was struck with wonder, but casting off all jealousy and anger by look, word, deed, or thought, said,"^ — Do thou enjoy thyself, O Brahmana ! It is a great pleasure to me ! A house- holder obtains the higliest merit by honouring a guest.*"* It is said Iby the learned that, as regards the householder, there is no higher merit than what results unto him from a guest departing from his house after having been duly honoured by him.^^ My life, my wife, and whatever other worldly possessions I have, are all dedicated to the use of my guests ! Even this is the vow that I have takenJ^ As I have truly made this statement, by that truth, O Brahmana, I shall attain to the knowledge of Self.^^ 0 fore- most of virtuous men, the five elements, viz., fire, air, earth, water, and sky, and the mind, the intellect and the Soul, and time and space and the ten organs of sense,'^^ are all present in the bodies of men, and always witness the good and evil deeds that men do.^* This truth has today been uttered by me, and let the gods bless me for it or destroy me if I have spoken falsely.''^ A.t this, O Bharata, there arose in all directions, in repeated echoes, a voice, crying, — This is true, this is not false T^ — Then that Brahmana came out of the hovel, and like the wind rising and encompassing both Earth and sky," and making the three worlds echo with Vedic sounds, and calling that virtuous man by name, and congratulating him, said -J^ — 0 sinless one, I am Dharma I All glory to thee ! I came here, 0 truth-loving one, to try thee, and I am well pleased with thee by knowing thee to be virtuous.^^ Thou hast subdued and conquered Mrityu who always has pursued thee, seeking thy laches \^^ 0 best of men, no one in the three worlds has the ability to insult, even with

. <

Parva.] ANUOASANA PARVA. 13

looks, this chaste lady devoted to her husband, far less to touch her person '"^^ She has been protected from defilement by thy virtue and by her own chastity. There can be nothing contrary to what this proud lady will say.**- This utterer of Brahma, en- dued with austere penances, shall, for the salvation of the world, be metamorphosed into a mighty rivcr.^^ And thou shalt attain to all the worlds in this thy body, and as truly as the science of Yoga is within her control, this highly blessed lady will follow thee with only half her corporeal self, and with the other half will she be celebrated as the river Oghavati !*** And thou shalt attain with her to all the worlds that are acquired through penances.^^ Those eternal and everlasting worlds from which none cometh back will be attained by thee even in this gross body of thine !'**' Thou hast conquered Death, and attained to the highest of all felicities, and by thy own power (of mind), attaining to the speed of thought, thou hast risen above the power of the five elements !'*'' By thus adhering to the duties of a householder, thou hast conquered thy passions, desires, and anger, and this princess, 0 prince of virtuous men, has, by serving thee, conquered affliction, desire, illusion, enmity and lassitude of mind ! — '*'*

"Bhishma continued, — 'Then the glorious Vasava (the lord of the gods), riding in a fine chariot drawn by a thousand white horses, approached that Brahmana.**^ Death and Soul, all the worlds, all the elements, intellect, mind, time, and space, as also desire and \vrath, were all conquered.^*^ Therefore, 0 best of men, do thou bear this in mind, that to a householder there is no higher divinity than the guest.'-'^ It is said by the learned that the blessings of an honoured guest are more efficacious than the merit of a hundred sacrifices.'-*- Whenever a deserving guest seeks the hospitality of a householder and is not honoured by him, he takes away (with him) all the virtues of the latter giving him his sins (in return).'-*^ I have now recited to thee, my son, this excellent story as to how Death was conquered of old by a householder.'-'^ The recital of this excellent story confers glory, fame, and longevity (upon those that listen to it). The man that seeks worldly prosperity should consider it as efficacious in removing all evil.'-^^ Aud, 0 Bharata, the learned

14 MAHABHARATAi [Anu^Jsaniko^

man that daily recites this story of the life of Sudar^ana attains to the regions of the blessed.' '"•'^

Section III.

"Yudhishthira said, — 'If, 0 prince, Brahmanahood be so diffi- cult of attainment by the three classes (Kshatriyas, Vai^yas and Cudras), how then did the high-souled Vi9wamitra, 0 king,'- though a Kshatriya (by birth), attain to the status of a Brah- mana ? I desire to know this, O sire ! Therefore, do thou truly relate this matter to me.^ That powerM man, O sire, by virtue of his austerities, destroyed in a moment the hundred sons of the high-souled VaQishtha.* While under the influence of anger, he created numerous evil spirits and Rakshasas of mighty vigour and resembling the great destroyer Kala himself* The great and learned race of Ku9ika, numbering hundreds of re- generate sages in it and belauded by the Brahmanas, was founded in this world of men by him.^ Cunacepha of austere penances, the son of Richika, having been sought to be slain as an animal in the great sacrifice of Amvarisha, obtained his deliver- ance through Vigwamitra.*' Harishchandra, having pleased the gods at a sacrifice, became a son of the wise Vi9wamitra.'' For not having honoured their eldest brother Devarat, the other fifty brothers of his were cursed, and all of them became Chandalas.^ Trisanka the son of Ikshwaku, when abandoned by his friends, and remaining suspended with his head downwards in the lower reo-ions, was translated to heaven at the pleasure of Vi9wamitra.* Vi9wamitra had a large river, by name Kau9iki, that was fre- quented by celestial Rishis. This sacred and auspicious stream was frequented by the gods and regenerate Rishis.^° For disturb- ing his devotions, the famous celestial nymph Rambha of fine bracelets, was cursed and metamorphosed into a rock.^^ Through fear of Vi9wamitra the glorious Va9ishtha, in olden times, binding himself with creepers, threw himself down into a river and again rose released from his bonds.^^ In consequence of this, that large and sacred river became thenceforth celebrated by the name of Vipa9a.*^^ He prayed to the glorious and puissant Indra who was

* Literally, the releaser from bond*— T.

Parva anucasana pay a. 15

pleased with him and absolved him from a curse.* Remaining on the northern side of the firmament, he sheds his lustre from a posi- tion in the midst of the seven regenerate Rishi6,-f and Dhruva the son of Uttfuipada.!^^"^^ These are his achievements as well aa many others. 0 descendant of Kuru, as they were performed by a Kshatriya, my curiosity has been roused in thLs matter.^" Therefore, O foremost one of Bharata's race, do thou relate thi? matter to me truly ! How "withovit casting off his corporeal frame and taking another tenement of flesh could he become a Brahmana ?^^ Do thou, 0 sire, truly relate this matter to me as thou hast related to me the story of Matanga.^^ Matanga was born as a Chandala,$ and could not attain to Brahmanahood (with all his austerities) but how could this man attain to the status of a Brahmana ?' "^'-^

Section IV.

"Bhishma said, — 'Listen truly in detail, 0 son of Pritha, how in olden times Vi^wamitra attained to the status of a Brahmana, as also of a Brahmana Rishi 1^ There was, 0 foremost of Bha- rata's descendants, in the race of Bharata, a king of the name of Ajamida, who performed many sacrifices and was the best of all vii'tuous men.^ His son was the great king named Jahnu, Ganga was the daughter of this high-minded prince.^ The far- flimed and equally virtuous Sindhudwipa was the son of this prince. From Sindhudwipa sprung the great royal sage Vala- ka9wa.* His son was named Vallabha who was like a second Dharma in embodied form. His son again was Ku^ika who was

* Eefera to the curse pronounced on Vigwilniitiu by the sons of Vagishtlia, when the former acted as the priest of Triiankii. The curse was that Vi^wumitra would partake of canine flesh by officiating as the priest of one who himself was the partaker of such flesh. It is said thai at a time of great scarcity, ViQwamitra was obliged to resort to dog'd flesh for food, and tlrnt as he was about to cook it, Indra pounced upon it and took it away. — T.

t The constellation of the Great Bear. — T.

I The Pole Star.— T.

§ Matanga was begotten upon a Brahmana women by a Cudra father.— T.

16 MAHABHARATA. [AnugasdniJca

refulgent with glory like unto the thousand-eyed Indra.^ Kucji- ka's son was the illustrious king Gadhi who, being childless and desiring to have a son born unto him, repaired to the forest." Whilst living there, a daughter was born unto him. She was called Satyavati by name, and in beauty of appearance she had no equal on Earth/ The illustrious son of Chyavana, celebrated by the name of Richika, of the race of Bhrigu, endued with austere penances, sought the hand of this lady.^ Gadhi, the destroyer of his enemies, thinking him to be poor, did not bestow her in marriage upon the high-souled Richika.^ But when the latter, thus dismissed, was going away, the ex- cellent king, addressing him, said, — If thou givest me a marriage dower thou shalt have my daugher for thy wife ! — ^**

•"Richika said, — What dower, 0 king, shall I offer thee for the hand of thy daughter ? Tell me truly, without feeling any hesitation in the matter !" — Gadhi said, — 0 descendant of Bhrigu, do thou give me a thousand horses fleet as the wind, and possessing the hue of moon-beams, and each having one ear black.— '^^'

"Bhishma said, — 'Then that mighty son of Chyavana who was the foremost of Bhrigu's race, besought the deity Varuna, the son of Aditi, who was the lord of all the waters.^^ — 0 best of gods, I pray to thee to give me a thousand horses, all endued with the speed of the wind and complexion as effulgent as the moon's, but each having one ear black.^* The god Varuna, the son of Aditi, said to that excellent scion of Bhrigu's race, — Be it so ! Wheresoever thou shalt seek, the horses shall arise (in thy presence).^^ — As soon as Richika thought of them, -there arose from the waters of Ganga a thousand high-mettled horses, as lustrous in complextion as the moon.^® Not far from Kanyakuvja, the sacred bank of Ganga is still famous among men as A^wa- tirtha in consequence of the appearance of those horses.^'^ Then Richika, that best of ascetics, pleased in mind, gave those thou- sand excellent horses unto Gadhi as the marriage-dower.^^ King Gadhi, filled with wonder and fearing to be cursed, gave his daughter, bedecked with jewels, unto that son of Bhrigu." That foremost of regenerate Rishis accepted her hand in marriage according to the prescribed rites. The princess too was well-

Parva.] anucasana parva,' 17

pleased at finding herself the wife of that Bra,hniaim.*° That foremost of regenerate Rishis, O Bharata, was well pleased with her conduct and expressed a wish to grant her a boon."* The princess, O excellent king, related this to her mother. The mother addressed the daughter that stood before her with down-cast eyes, saying,-^ — It behooves thee, 0 my daughter, to secure a fivour for me also from thy husband ! That sage of austere penances is capable of granting a boon to me, — the boon, viz., of the birth of a son to me !"^ — Then, 0 king, returning quickly to her husband Richika, the princess related to hira all that had been desired by her mother.-' Richika said, — By my favour, 0 blessed one, she will soon give birth to a, son possessed of every virtue ! May thy request be fulfilled !^^ Of thee too shall be born a mighty and glorious son who, endued with virtue, shall perpetuate my race ! Truly do I say this unto thee '-^ When you two shall bathe in your season, she shall embrace a pepul tree, and thou, 0 excellent lady, shalt likewise embrace a fig tree, and by so doing shall ye attain the objecfj of your desire '-^ 0 sweetly-smiling lady, both she and you shall have to partake of these two sacrificial offerings ( charu )* consecrated Avith hymns, and then shall ye obtain sons (aa desired) I-^— At thi?, Satyavati, delighted at heart, told her mother all that had been said by Richika as also of the two balls of charvbP Then the mother, addressing her daughter Satyavati, said : — 0 daughter, as I am deserving of greater consideration from thee than thy husband, do thou obey my words !^* The charu, duly consecrated with hymns, which thy husband has given to thee, do thou give unto me and thyself take the one that has been prescribed for me !^* 0 sweetly- smiling one of blameless character, if thou hast any respect for my word, let us change the trees respectively designed for us 1^*^ Every one desires to possess an excellent and stainless being for his own son. The glorious Richika too must have acted firora a similar motive in this matter as will appear in the end.^^ For

* 'Cliaru' is properly an oblation of rice, barley, and puUe, boiled with butter and milk, for presentation to tlie gOils in a sacrifice or ordinary worship.— T.

[ 3 ]

is MAHABHARATA. [AnugasanlM

this reason, 0 beautiful girl, my heart inclines towards thy charu and thy tree, and thou too shouldst consider how to secure an excellent brother for thyself I'** — The mother and the daughter Satyavati having acted in this way, they both, O Yudhish- thira, became big with child.^^ And that great Rishi, the excellent descendant of Bhrigu, finding his wife quick with child, was pleased at heart, and addressing her, said :^^ — 0 ex- cellent lady, thou hast not done well in exchanging the charu as will soon become apparent. It is also clear that thou hast changed the trees.^'' I had placed the entire accumulated

• energy of Brahma in thy charu and Kshatriya energy in the

■ charu of thy mother.^^ I had so ordered that thou wouldsfc .give birth to a Brahmana whose virtues would be famous

throughout the three worlds, and that she (thy mother) would , give birth to an excellent Kshatriya.^^ But now, O excellent lady, that thou hast reversed the order (of the charu so), thy mother will give birth to an excellent Brahmana and thou too,*** 0 excellent lady, wilt give birth to a Kshatriya terrible in action. Thou hast not done well, 0 lady, by acting thus out of

■ affection for thy mother !*^ — Hearing this, 0 king, the excellent

' lady Satyavati, struck with sorrow, fell upon the ground like a beautiful creeper cut in twain.*^ Regaining her senses and bowing unto her lord with head (bent), the daughter of Gadhi

• said to her husband, that foremost one of Bhrigu's race,*'' —

' O regenerate Rishi, O thou that art foremost amongst those

■versed in Brahma, do thou take pity on me, thy wife, who is thus

appeasing thee and so order that a Kshatriya son may not be

born unto me !** Let my grandson be such a one as will be

-famous for his terrible achievements if it be thy desire, but not

inriy son, 0 Brahmana ! Do thou confer this favour on me.*^ —

Be it so, — said that man of austere penances to his wife and

'then, O king, she gave birth to a blessed son named Jama-

dagni.*" The celebrated wife of Gadhi too gave birth to the

regenerate Rishi ViQwamitra versed in the knowledge of Brah-

mia, by favour of that Rishi}'' The highly devout Vi(jwamitra,

fthough a Kshatriya, attained to the state of a Brahmana and

'became the founder of a race of Brahmanas.*^ His sons be-

jcame highsouled progenitors of many races of Brahmanas who

Farua.] anucasana parva,. 19

were devoted to austere penances, learned in the "Vodas, and: founders of many clans/-^ The adorable Madhuchcchanda and the mighty Devrat, Akshina, Cakunta, Vabhru, Kalapatha,^" the celebrated Yajnavalkya, Sthuna of high vows, Uluka, Mudgala, and the sage Saiudhavayana,'^^ the illustrious Valgujangha and the great liishl Galava, Ruchi, the celebrated Vajra, as also Salankayana,'^'" Liladhya, and Narada, the one known as Kurchamukha, and Vahuli, Mushala, as also Vakshogriva.®* ' Anghrika, Naikadrik, Cilayupa, Cita, Cuchi, Chakraka, Marutan- tavya, Vataghna, A^walayana,^^ and Cyamayana, Gargya, and Javali, as also Su9ruta, Karishi, SangQrutya, and Para Paurava, and Tantu,®^ the great sage Kapila, Tarakayana, Upagahana, Asurayani, Margima, Hiranyaksha, Janghari, Bhavravayani, and Suti, Bibhuti, Suta, Surakrit,^" Irani, Nachika, Champeya, Ujjayana, Navatantu, Vakanakha, Sayana, Yati,^^ Ambhoruha, . Araatsya9in, Cirishin, Gardhavi, Urjjayoni, Udapekshin, and the great liishi Naradin,*^^ — these Munis were all sons of ViQwa- mitra and were versed in the knowledge of Brahma. 0 king; Yudhishthira, the highly austere and devout Vi^wamitra, al- though a Kshatriya^-* (by descent), became a Brahraana for Richika having placed the energy of supreme Brahma (in the eharu), 0 foremost prince of Bharata's race ! I have now related to you, with all details,^" the story of the birth of Vi^wamitra who wa? possessed of the energy of the sun, the moon, and the fire-god."^ O best of kings, if thou hast any doubt with regard to any other matter, do thou let me know it, so that I may remove it. ^*'

Section V.

"Yudhishthira said, — 'O thou that knowest the truths of religion, I wish to hear of the merits of compassion, and of the characteristics of devout men ! Do thou, O sire, describe them to me.'^

"Bhishma said, — 'In this connection, this ancient legend, the story of Vasava and the high-minded Cuka, is cited as an illus- tration." In the territories of the king of Ka^i, a fowler, having poisoned arrows with him, went out of his village on a hunting

20 MAHABHARATA. [AniLr^asaiiika

excursion In search of antelopes.' Desirous of obtaining meat, when in a big forest in pursuit of the chase, he descried a drove of antelopes not far from him, and discharged his arrow at one of them.* The arrow of that fowler of irrcstible arms, discharged for the destruction of the antelope, missing its aim, pierced a mighty forest-tree.^ The tree, violently pierced with that arrow tipped with virulent poison, withered away, shedding its leaves and fruits." The tree having thus withered, a parrot that had lived in a hollow of its trunk all his life, did not leave his nest out of affection for the lord of the forest.'^ Motionless ar 1 without food, silent and sorrowful, that grateful and virtuous parrot also withered away with the tree.*^ The conqueror of Paka (Indra) was struck with wonder upon finding that high- Bouled, and geuerous-he^.rted bird thus uninfluenced by misery or happiness and possessing extraordinary resolution.^ Then the thought arose in Sakra's mind, — How could this bird come to possess such humane and generous feelings which are impossible in one belonging to the lower animal creation ?^'^ Perchance, there is nothing wonderful in the matter, for all creatures are seen to evince kindly and generous feelings towards others."^^ — Assuming then the shape of a Brahmana, Cakra descended on the Earth and addressing the bird, said •}^ — 0 Cuka, 0 best of birds, the grand-daughter (Cuki) of Daksha has become blessed (by having thee as her offspring) ! I ask thee, for what reason dost thou not leave this withered tree ?^' — Thus questioned, the Cuka bowed unto him and thus replied : — Welcome to thee, 0 chief of the gods, I have recognised thee by the merit of my austere penances.^* — Well-done, well-done ! — exclaimed the thousand-eyed deity. Then the latter praised him in his mind, saying, — 0, how wonderful is the knowledge which he possesses !^^ — Although the destroyer of Vala knew that parrot to be of a highly virtuous character and meritorious ill action, he still enquired of him about the reason of his affection for the trec.^'^ — This tree is withered and it is without leaves and fruits, and is unfit to be the refuge of birds. Why dost thou then cling to it ? This forest too is vast^'' and in this wilderness there are numerous other fine trees whose hollows are coTcred with leaves and which thou canst choose freely

Pawn.] ANUCASAN.V PAIIVA. 21

and to thy heart's content l^^ O patient one, exercising due discrimination in thy wisdom, do thou forsake this old tree that is dead and useless and shorn of all its leaves and no longer capable of any good ! — '^'"^

"Bhishma said, — 'The virtuous Cuka, hearing these words of Cakra, heaved a deep sigh, and sorrowfully replied unto him, ?aying,-° — 0 consort of Cachi, and chief of the gods, the ordinan- ces of the deities are always to be obeyed ! Do thou listen to the reason of the thing in regard to which thou hast questioned me,-^ Here, within this tree, was I born, and here in this tree have I acquired all the good traits of my character, and here in this tree was I protected in my infancy from the assaults of my enemies.-'- 0 sinless one, why art thou, in thy kindness, tamper- ing with the principle of my conduct in life ? I am compassion- ate, and devoutly intent on virtue, and steadfast in conduct."* Kindliness of feeling is the great test of virtue amongst the good, and this same compassionate and humane feeling is the source of perennial felicity to the virtuous.-* All the gods question thee to remove their doubts in religion, and for this reason, O lord, thou hast been placed in sovereignty over them all.-^ It behooves thee not, 0 thousand-eyed one, to advise me now to abandon this tree for ever ! When it was capable of good, it supported my life. How can I forsake it now ?-® — The virtuous destroyer of Paka, pleased with these well-meant words of the parrot, thus said to him : — I am gratified with thy humane and compassionate disposition.-^ Do thou ask a boon of me !' — At this, the compassionate parrot craved this boon of him, say- ing,— Let this tree revive !-^ — Knowing the great attachment of the parrot to that tree and his high character, Indra, well- pleased, caused the tree to be quickly sprinkled over with nectar.'^ Then that tree became replenished and attained to exquisite grandeur through the penances of the parrot,^" and the latter too, 0 great king, at the close of his life, obtained the com- panionship of Cakra by virtue of that act of compassion.^'- Thus, O lord of men, by communion and comiDanionship with the pious, people attain all the objects of their desire even as the tree did through its companionship with the parrot.' "^-

[Anuc'isaniltCS^'

Section VI.

'Yudhishthira said, — 'Of Exertion and Destiny, tell me, O learned sire that art versed in all the scrijDtures, which is the more powerful ?'^

"Bhishma said, — 'This ancient story of the conversation of Vaijishtha and Brahman, 0 Yudhishthira, is an illustration in point.^ In olden times the adorable Vacishtha enquired of Brah- man as to which among these two, viz., the Karma of a crea- ture acquired in this life, or that acquired in previous lives (and called Destiny), is the more potent in shaping his life.* Then, 0 king, the great god Brahman, who had sprung from the primeval lotus, answered him in these exquisite and well- reasoned words, full of meaning.*

" 'Brahman said, — Nothing comes into existence without seed. Without seed, fruits do not grow. From seeds sirring other seeds. Hence are fruits known to be generated from seeds.^ Good or bad as the seed is that the husbandman soweth in his field, good or bad are the fruits that he reaps.* As, unsown with seed, the soil, though tilled, becomes fruitless, so, without in- dividual Exertion, Destiny is of no avail.^ One's own acts are like the soil, and Destiny (or the sum of one's acts in previous births,) is compared to the seed. From the union of the soil and the seed doth the harvest grow.^ It is observed every day in the world that the doer reaps the fruit of his good and evil deeds f that happiness results from good deeds, and pain from, evil ones ; that acts, when done, always fractify ; and that, if not done, no fruit arises.^^ A man of (good) acts acquires merits with good fortune, while an idler falls away from his estate, and reaps evil like the infusion of alkaline matter injected into a wound.^^ By devoted application, one acquires beauty, fortune, and riches of various kinds. Everything can be secured by Exertion : but nothing can be gained through Destiny alone, by a man that is wanting in personal Exertion.^^ Even so does one attain to heaven, and all the objects of enjoyment, as also the fulfillment of one's heart's desires, by well-directed individual Exertion '■* All the luminous bodies in the firmament, all the

:Farva.] anucasana parva. 23

•deities, the Ndgas, and the Rdlcsluisas, as al.'W the Sun and the Moon and the Winds, have attained to their high status by evolution from man's status, through dint of their own action.^* Riches, friends, prosperity descending from generation to gene- ration, as also the graces of life, are difficult of attainment by those that are wanting in Exertion,^'"' The Brfihmana attains to prosperity by holy living, the Kshatriya by prowess, the Vaicjya by manly exertion, and the Cudra by service,^* Riches and other objects of enjoyment do not follow the stingy, nor the impotent, nor the idler. Nor are these ever attained by the man that is not active or manly or devoted to the exercise of religious austerities.^^ Even he, the adorable Vishnu, who created the three worlds with the Daily as and all the gods, even He is engaged in austere penances in the bosom of the deep.^^ If one's Karma bore no fruit, then all actions would become fruitless, and relying on Destiny men would become idlers.^^ He who, without pursuing the human modes of action, follows Destiny only, acts in vain, like unto the woman that has an impotent husband.-'* In this world the apprehension of good or evil is not so great if Destiny be unfavorable as one's apprehension of the same in the other world if Exertion be wanting while here.*-^ Man's powers, if properly exerted, only follow his Destiny, but Destiny alone is incapable of conferrino- any good where Exertion is wanting."- When it is seen that ■even in the celestial regions, the position of the deities them- selves is unstable, how would the deities maintain their own position or that of others without proper Karma ?-^ The deities do not always approve of the good deeds of others in this world, for, apprehending their own overthrow, they try to thwart the acts of others.-* There is a constant rivalry between the deities and the Rishis, and if they all have to go through their Karma, still it can never be averred that there is no such thinf^ as Destiny, for it is the latter that initiates all Karma."^ How

* The meaning seems to be that if Destiny be unfavorable, there need not be much fear with respect to this -worKl. But if one be wanting in Exertion, groat mu^t his fear bj with respect to the next world, for happiness can never be obtained in the next world unless one acts righteously while here.— T.

24 MAHABHARATA. [Anucasaiiikcc

does Karma originate, if Destiny form the prime spring of human action ? (The answer is) that by this means, an accre- tion of many virtues is made even in the celestial regions."* One's own self is one's friend and one's enemy too, as also the witness of one's good and evil deeds."'^ Good and evil manifest themselves through Karma. Good and evil acts do not give adequate results.-® Righteousness is the refuge of the gods, and by righteousness is everything attained. Destiny thwarts not the mm that has attained to virtue and righteousness.'^^

In olden times, Yayati, falling from his high estate in heaven, descended on the Earth but was again restored to the celestial regions by the good deeds of his virtuous grandsons.^" The royal sage Pururavas, celebrated as the descendant of Ila, attained to heaven through the intercession of the Brahmanas.^^ Saudasa, the king of Ko9ala, though dignified by the per- formance of Aciuamedha and other sacrifices, obtained the status of a man-eating Rdkshasa, through the curse of a great MiskiF' A^watthaman and Rama, though both warriors and sons of Mtinis, failed to attain to heaven by reason of their own actions in this world.^^ Vasu, though he performed a hundred sacrifices, like a second Vasava, was sent to the nether- most regions, for making a single false statement.'^ Vali, the son of Viroohana, righteously bound by his promise, was con- signed to the regions under the Earth, by the prowess of Vishnu.^^ Was not Janamejaya, who followed the foot-prints of Cakra, for killing a Brahmana woman, checked and put down by the gods ?^^ Was not the regenerate Rishi VaiQampayana too, who slew a Brahmana in ignorance, and was polluted by the slaughter of a child, put down by the gods ?^^ In olden times the royal sage Nriga became transmuted into a lizard. He had made gifts of kine unto the Brahmanas at his great sacrifice, but this availed him not.^^ The royal sage Dhundhumara was over- whelmed with decrepitude even while engaged in performing his sacrifices, and foregoing all the merits thereof he fell asleep at Girivraja.^'* The Pandavas too regained their lost kingdom, of which they had been deprived by the powerful sons of Dhrita- rashtra, not through the intercession of the fates, but by re- course to their own valour.*" Do the Mvbnis of rigid vows, and

Parva.] anucasana pava. 25

addicted to the pr.'xctice of austere penances, danounce their curves by the aid of any supernatural power or in exercise of only their own puissance attained by individual acts ?*^ All the good which is att:uned with difficulty in this world, if possessed by the wicked,, is soon lost to them. Destiny does not help the man that is steeped in spiritual ignorance and avarice.*- Even as a tire of small proportions, when fanned by the wind, becomes of mighty power, so does Destiny, when joined with individual pjxertion, increase greatly (in potentiality).** As by the diminution of oil in the lamp its light is extinguished, so does the influence of Destiny, by the abatement of one's acts.** Having obtained vast wealth, and women, and al! the enjoyments of this world, the man that is not diligent in action is unable to enjoy them long, but the high-souled man, diligent in Exertion, is able to find riches buried deep in the Earth and watched over by the fates.*^ The good man who is prodigal (in religious charities and sacrifices) is sought by the gods for his good conduct, the celestial world being better than the world of men, but the house of the miser though abounding in wealth is looked upon by the gods as the house of the dead.*^ The man that does not exert himself is never contented in this world, nor can Destiny alter the course of a man thafc has gone wrong. There is tio power inherent in Destiny. As the pupil follows the preceptor, so does one's action, guided by Destiny, follows one's own individual exertion. Where one's own Exertion is put forth, there only Destiny shows its hand.*'' O best of Munis, I have thus described all the merits of individual Exertion, having always known them in their true significance.*^ By the influence of Destiny, and by putting forth individual Exertion, do men attain to heaven. The combined aid of Destiny and Exertion, becomes efficacious.' "*^

Section VII.

"Yudhishthira said, — '0 the best of Bharata's race and thd* foremost of great men, I wish to know what the fruits are of good deeds ! Do thou enlighten me !'^

"Bhishma said, — ^*I shall tell thee what thou hast asked ! Do

[ 4 ]

26 MAHABHARATA, [Anugiisdnika

thou, 0 Yudhishthira, listen to this which constitutes the secret knowledge of the Rishis !^ Listen to me as I explain what the ends, long coveted, are which are attained by men after death. Whatever actions are performed by creatures in whatever bodies or forms of existence,^ the fruits thereof are reaped by the doers while endued with similar bodies. In whatever states creatures perform good or evil deeds, they reap the fruits thereof in similar states of succeeding lives. No act done with the aid of the five organs of sensual perception, is ever lost.'* The five sensual organs and the immortal soul which is the sixth, remain its witnesses. One should devote one's eye, (to the service of others) f one should devote one's heart (to the same) ; one should utter words that are agreeable f one should also follow and worship (one's guest). This is called the sacrifice with five gifts. He who offers good food to the unknown and weary traveller, fatigued by a long journey, attains to great merit.'^ Those that use the sacrificial platform as their only bed obtain commodious mansions and beds (in subsequent births). Unto him that wears only rags and barks of trees for dress, are good apparel and ornaments.^ Unto one possessed of penances and having his soul on Yoga, are vehicles and riding animals (as the firuit of their renunciation in this life). The monarch that lies down by the side of the sacri- ficial fire, attains to vigor and valour.^ The man who renounces the enjoyment of all delicacies, attains to prosperity, and he that abstains from animal food, obtains children and cattle.^** He who lies down with his head downwards, or who lives in water, or who lives secluded and alone in the practice of Brahma^ chary a, attains to all the desired ends.^^ He who offers shelter to a guest and welcomes him with water to wash his feet as also with food, light and bed, attains to the merits of the sacrifice with the five gifts.^'^ He who on the battle-field, in the posture of a warrior, lays himself down on a warrior's bed, goes to those eternal regions where all the objects of desire are fulfilled.^* A man, 0 king, attains to riches that makes chari- table gifts. One secures obedience to one's command by the vow of silence, all the enjoyments of life by practice of austerities, long life by Brahmacharya, and beauty, prosperity and freedom from disease by abstaining from injury to others.^* Sovereignty

Pitrva.] ANUCASANA PARTA." 27

fells to the lot of those that subiist on fruits and rot)t3 only. Residence in heaven is attained by those that live on only leaves of trees.^^ A man, 0 king, Is said to obtain happiness, by abstention from food. By confining one's diet to herbs alone, one becomes possessed of cows. By living on grass one attain.s to the celestial regions." By foregoing all intercourse with one's wife and making ablutions three times during the day and by inhaling the air only for purposes of subsistence, one obtains the merit of a sacrifice. Heaven is attained by the practice of truth, and nobility of birth by sacrifices." The Bi-ahmana of pure practices that subsists on water only, and performs the Agni* hotra ceaselessly, and recites the Gayatri, obtains a kingdom. . By abstaining from food or by regulating it, one attains to > residence in heaven.^" 0 king, by abstaining from all but the prescribed diet while engaged in sacrifices, and by making pilgri-. mage for twelve years, one attains to a place better than the • abodes reserved for heroes.^' By reading, all the Vedas, one is instantly liberated from misery, and by practising virtue in thought, one attains to the heavenly regions."^ That man who- is able to renounce that intense yearning of the heart for happi^ ness and material enjoyments, — a yearning that is difficult of conquest by the foolish and that doth not abate with the abatement of bodily vigour and that clings like a fatal disease unto him, — is able to secure happiness.^^ As the young calf is able to recognise its dam from among a thousand cows, so does the previous acts of a man pursue him (in all his different transformations).-- As the flowers and fruits of a tree, unurged by visible influences, never miss their proper season, so does Karma done in a previous existence bring about its fruits in proper time.-' With age, man's hair grows gray ; his teeth be- come loose ; his eyes and ears too become dim in action ; but the only thing that does not abate is his desire for enjoyments.-* Prajapati is pleased with those acts that please one's father, and the Earth is pleased with those acts that please one's mother, and Brahma is adored with those acts that please one's preceptor. Virtue is honored by him who honoi-s these three. The acts of those that despise these three do not avail them.' "''-"^

?8 MAHABHARATA. ', [Anu.asuniJcg,

Vai(;ampayana said, — "The princes of Kuru's race became filled Avith wonder upon listening to this speech of Bhishma, All of them became pleased in mind and overpowered with joy.-^ As Mantras applied with a desire to win victory, or the performance of the SJcoma sacrifice made without proper gifts, or oblations poured on the fire without proper hymns, become useless and lead to evil consequences, even so sin and evil results flow from falsehood in speech.-*^ 0 prince, I have thus related to thee this do3trine of the fruition of good and ^vil acts, as narrated by the Risliis of old. What else dost thou wish to hear V ""'■*

Section VIII.

"Yudhlshthira said, — 'Who are deserving of worship ? Who are they unto whom one may bow ? Who are they, O Bharata, iinto whom thou wouldst bend thy head ? Who, again, are they whom thou likest ? Tell me all this, O prince '.^ What is that upon which thy mind dwells when affliction overwhelms thee ? Do thou discourse to me on what is beneficial here, that is, in this region of human beings, as also hereafter !'*^

"Bhishma said, — I like those regenerate persons whose high- est wealth is Brahma, whose heaven consists in their knowledge of the soul, and whose penances are constituted by their diligent study of the Vedas.^ My heart yearns after those in whose race persons young and old diligently bear the ancestral burthens without languishing under them.* Brahmanas well-trained in several branches of knowledge, self-controlled, mild-speeched, conversant with the scriptures, well-behaved, possessed of the knowledge of Brahma, and righteous in conduct,^ discourse in respectable assemblies like flights of swans.-f* Auspicious, agree-

* The Commentator explains that 'liitam tad vada' are iniderbtood ijx the last line. — T.

t The Commentator explains that the alliiyion here is to the adage that swans in drinking milk mixed with water always drink the milk leaving out the water. Learned Brahmanas are like swans for in disc- eouraing upon even the topics of the world they select what is good and instructive but reject. what is evil a,nd sinful, or, as the Commentator puts it, they know the difference between what is soul and what is not-soul.— T.

Farva.] anucasaxa pauva. 2D

able, excellent, and well-pronouncod arc the words, 0 Yudhish- thira, which they utter with a voice as deep as that of the clouds. Fraught with happiness both temporal and spiritual, such words are uttered by them in the courts of monarchs, them- selves being received with honor and attention and served with reverence by those rulers of men."'^ Indeed, njy heart yearns after them that, endued with knowledge and all desirable attri- butes, and respected by others, listen to such words when uttered in assemblies or the courts of kings." My hearti

0 monarch, always yearns after them who. for the gratification oC Brahmanas, O Yudhishthira, give unto them, with devotion, food that is well-cooked and clean and wholesome.^ It is easy to fight in battle, but not so to make a gift without pride or vanity.^" In this world, O Yudhishthira^ there are brave men and heroes by hundreds. While counting them, he that is a hero iu gifts should be regarded as superior." O amiable one, ii

1 had been even a vulgar Brahmana I would have regarded myself as very great, not to speak of one born in a good race, endued with righteousness of conduct, and devoted to penances and learning.^- There is no one, 0 son of Pandu, in this world, that is dearer to me than thou, 0 chief of Bharata's race, but dearer to me than thou are the Brahmanas 1^^ And since, 0 best of the Kurus, the Bralunanas are very much dearer to me than thou, it is by that truth that I hope to go to all those regions of felicity which have been acquired by my sire Cantanu." Neither my su-e, nor my sire's sire, nor any one else connected with me by blood, is dearer to me than the Brahmanas !^^ I do not ex- pect any fruit, small or great, fi'ora my worship of the Brahmanas (for I worship them as deities because they are deserving of such worship).*^* In consequence of what I have done to the Brahmanas in thought, word, and deed,, I do not feel any pain now (even though I am lying on a bed of arrows)." People used to call me as one devoted to the Brahmanas. This stylo of address always pleased me highly. To do good to the Brahma- nas is the most sacred of all sacred acts.^^ I behold many

* 'Vrijinam' is explained by the Gouimeutatov as 'Saixkatam, phaJiita. iti yivat &c.'— T.

30 . SIAHABHAKATA," [Anucasanilcc^-

regions of beatitude waiting for me that have reverentially walked' behind the Brahmanas. Very soon shall I repair to those regions for everlasting time, O son !^^ In this world, 0 Yudhishthira^ the duties of women have reference to and depend upon their husbands. To a woman, verily, the husband is the deity and he is the highest end after which she should strive. As the husband to the wife, even so are the Brahmanas unto Kshatriyas.-** If there be a Kshatriya of full hundred years of age and a good Brahmana child of only ten years, the latter should be regarded as a father and the former as a son, for among the two, verily, the Brahmana is superior."^ A woman, in the absence of her husband, takes his younger brother for her lord ; even so the Earth, not having obtained the Brahmana, made the Kshatriya her lord."^ The Brahmanas should be protected like sons and worshipped like sires or preceptors. Indeed, 0 best of the Kurus, they should be waited upon with reverence even as people wait with reverence upon their sacrificial or Homa fires."* The Brahmanas are endued with simplicity and righteousness. They are devoted to truth. They are always engaged in the good of every creature. Yet when angry they are like snakes of viru- lent poison. They should, for these reasons, be always waited upon and served with reverence and humility."* One should, O Yudhishthira, always fear these two, viz., Energy and Penances. Both these should be avoided or kept at a distance."* The effects of both are speedy. There is this superiority, how- ever, of Penances, viz., that Brahmanas endued with Penances, O monarch, can, if angry, slay the object of their wrath (regard- less of the measure of Energy with which that object may be endued)."® Energy and Penances, each of the largest measure, become neutralised if applied against a Brahmana that has conquered wrath. If the two, — that is, Energy and Penances, — be set against each other, then destruction would overtake both but not destruction without a remnant, for while Energy, applied against Penances, is sure to be destroyed without leavings a remnant. Penances applied against Energy cannot be destroyed completely.*^^ As the herdsman, stick in hand, protects the

* /. e., one should keep oneself aloof from both Energy and Penance£>

i

Tarva.] anucasana parva! 31

herd, even so should the Kshatriya always protect the Vedas and the Brahmanas."*' Indeed, the Kshatriya should protect all righteous Brahraanas even as a sire protects his sons. He should always have his eye upon the houses of the Brahmanas for seeing that the means of subsistence may not be wanting.' "*'

Section IX.

"Yudhishthira said, — '0 grandsire, 0 thou of great splendour, what do those men become who, through stupefaction of in- tellect, do not make gifts unto Brfthmanas after having promised to make those gifts ?'^ O thou that art the foremost of all righteous persons, do tell me what the duties are in this respect. Indeed, what becomes the end of those wicked wights that do not give after having promised to give l'^

"Bhishma said, — 'The person that, after having promised, does not give, be it little or much, has the mortification to see his hopes (in every direction) become fii'uitless like the hopes of a enunch in respect of progeny.^ Whatever good acts such a person does between the day of his birth and that of his death, O Bharata,* whatever libations he pours on the sacrificial fire, whatever gifts he makes, 0 chief of Bharata's race, and what- ever penances he performs, all become fruitless.^ They that are conversant with the scriptures declare this as their opinion, arriving at it, 0 chief of the Bharatas, with the aid of a well- ordered understanding." Persons conversant with the scriptures are also of opinion that such a man may be cleansed by giving away a thousand horses with ears of a dark hue.^ In this connection is cited the old narrative of the discourse between a jackal and an ape." While both were human beings, O scorcher of foes, they were intimate friends. After death one of them became a jackal and the other an ape.® Beholding the jackal one day eating an animal carcase in the midst of a crematorium, the ape, remembering his own and his friend's former birth as human beings, addressed him, saying,^" — Verily, what terrible sin

for both these can consv.me if troubled or interfered with. By 'Energy' M meant both physical and mental force. It belongs to the K'iliatriya as Penances belong to the Brahmana.— T.

^2' MAHABEARATA. [AmigSsanika

didst thou perpetrate in thy former bii'th in consequence of which thou art obliged in this birth to feed in a crematorium upon such repulsive fare as the putrid carcase of an animal ?" — Thus addressed, the jackal replied unto the ape, saying, — Having promised to give unto a Brahmana I did not make him the gift !^- It is for that sin, O aj)e, that I have fallen into this wretched order of existence ! It is for that reason that, when hungry, I am obliged to eat such food l^^ — '

"Bhishma continued, — 'The jackal then, 0 best of men, addressed the ape and said, — What sin didst thou commit for which thou hast besome an ape ? — ^*

" 'The ape said, — In my former life I used to appropriate the fruits belonging to Brahmanas. Hence have I become an ape. Hence it is clear that one possessed of intelligence and learning should never appropriate what belongs to Brahmanas. Verily, 9,s one should abstain from this, one should avoid also all dis- putes with Brahmanas. Having promised, one should certainly make the promised gift unto them ! — '^^

"Bhishma continued, — 'I heard this, 0 king, from my preceptor wliile he was engaged in dis^oursi;)g upon the subject of Brahmanas. I heard this from that righteous person when he recited the old and sacred declarations on this topic.^^ I heard this from Krishna also, 0 king, while he was engaged in dis- coursing, O son of Pandu, upon Brahmanas.*^^ The property of a Brahmana should never be appropriated. They should always be let alone. Poor, or miserly, or young in years, they should never be disregarded.-^^ The Brahmanas have always taught me this. Having promised to make them a gift, the gift should be made. A superior Brahmana should never be disappointed in the matter of his expectations.-^^ A Brahmana, O king, in whom an expectations has been raised, has, 0 king, been said to be like p^ blazing fire.f -° That man upon whom a Brahmana with raised expectations casts his eye, is sure,

* The Commentator thinks tliat by Krishna the Island-born Krishna or Vyasa is meant. — T.

t The sense is that such a Braliirana, if his expectation be not grati- fied, is eompetent to consume the person that has falsely raided that expectation. X.

Parva.] anucasana parva. S3

O raonarch, to be consuinocl ovon as a henp of straw is capable of being consumed by a blazing fire.*"^ VVlien the Brahmana, gratified (with honors and gifts) by the king, addresses the king in delightful and afifectioiiate words, he becomes, O Bharata, a source of great benefit to the king, for he continues to live in the kingdom like a physician combatting against diverse ills of the body.-f'"' Such a Brahmana is sure to maintain in the benefits of peace the sons and grandsons and animals and relatives and ministers and other officers and the city and the provinces of the king.*"' Even such is the energy, so great, of the Brahmana, like unto that of the thousand-rayed Surya himself, on the Earth."* Therefore, O Yudhishthira, if one wishes to attain to a respectable or happy order of being in one's next birth, one should, having passed the promise to a Brahmana, certainly keep it by actually making the gift to him."' By making gifts to a Brahmana one is sure to attain to the highest heaven. Verily, the making of gifts is the highesfj of acts that one can achieve."" By the gifts one makes to a Brahmana, the deities and the Pitris are supported. Hence one po.ssessed of knowledge should ever make gifts unto the Brahmanas.-^ 0 chief of the Bharatas, the Brahmana is re- garded as the highest object unto whom gifts should be made. At no time should a Brahmana be received without being proper^ ly worshipped.' "^

'28

Section X.

"Yudhishthira said, — 'I wish to know, 0 royal sage, whether any fault is incurred by one who from interested or disinterested friendship imparts instructions unto a person belonging to a low order of birth !^ 0 grandsire, I desire to hear this expounded

* 'Akshyayyam' is fire because it i.s fire that eat-i the food ofTerecl to the Pitris and makes it inexhaustible. — T.

t The sense is that as a physician cures diverse ailments of the body, after the same manner, a giutified Briihmana cures diverse faults of the king- dom in which he continues to live honored and gratified by the king. — T.

I 'CantirishtiV is the 'rishti' or benefits caused by '9;1nti.' The Com* mentator cites Medini for explaining that 'rishti' is 'kshema.'— T.

I 5 ] _

34 MAHABHARATA. [Anucccsanika

to me in detail. The course of duty is excer :ngly subtile.

Men are often seen to be stupefied in respect of ' j,t course.'^

"Bhishma said, — 'In this connection, O king, I shall recite to thee, in due order, what I heard certain Rishis say in days of yore.^ Instruction should not be imparted unto one that

'belongs to a low or mean caste. It is said that the preceptor who imparts instruction to such a person incurs great fault.* Listen to me, 0 cliief of Bharata's race, as I recite to thee,

0 Yudhishthira, this instance that occurred in days of old, O monarch, of the evil consequences of the imparting of instruction unto a low-born person fallen into distress.'^ The incident which

1 shall relate occurred in the asylum of certain regenerate sages that stood on the auspicious breast of Himavat. There, on the 'breast of that prince of mountains, was a sacred asylum adorned with trees of diverse kinds.^ Overgrown also with diverse spesies ^of creepers and plants, it was the resort of many animals and %irds. Inhabited by Siddhas and Charanas also, it was exceed- ingly delightful in consequence of the woods that flowered there at every season.'' Many were the Brahmacharins that dwelt there, and many belonging to the forest mode of life. Many also were the Brahmanas that took up their residence there, that were highly blessed and that resembled the sun or the fire in energy and effulgence.^ Ascetics of diverse kinds, observant •of various restraints and vows, as also others, O chief of the

Bharatas, that had undergone Dilcshd and were frugal in fare and possessed of cleansed souls, took up their residence there.^ Large numbers of Valikhilyas and many that were observant of the vow of Sanyasa also, used to dwell there. The asylum, in consequence of all this, resounded with the chaunting of the Vedas and the sacred Mantras uttered by its inhabitants.^*' Once upon a time a Cudra endued with compassion for all creatures, ventured to come into that asylum. Arrived at that retreat, he was duly honored by all the ascetics.^^ Beholding those ascetics of diverse classes that were endued with great energy, that re- sembled the deities (in purity and power), and that were obserV' ing diverse kinds of dlkshd, O Bharata, the Cudra became highly;' pleased at heirt.^^ Beholding everything, O chief of Bharata's •rj-ce^ the Oadra felt incliaed to devote himself to the practice of

I

Farva.J anucasana parva. oo

penance =;. Touching the feet of the Kulapali, 0 Bharata, ho addressed him, saying *" — Through thy grace, O foremost of regenerate persons, I desire to learn (and practise) the duties of religion. It behooveth thee, 0 illustrious one, to discourse to me on those duties and introduce me (by performing the rites of initiation) into a life of Renunciation !" I am certainly in- ferior in color, 0 illustrious one, for I am by caste a Cudra,

0 best of men ! I desire to wait upon and serve you here. Be gratified with me that humbly seek thy shelter ! — ^^

" 'The Kulapati said, — It is impossible that a Cudra should live here adopting the indications of a life of Renunciation. If it pleases thee, thou mayst stay here, engaged in waiting upon and serving us P*^ Without doubt, by such service thou shalfc attain to many regions of high felicity ! — ^^'

"JBhishma continued, — 'Thus addressed by the ascetic, the Cudra began to reflect in his mind, 0 king, saying,— 'How- should I now act ? Great is my reverence for those religious duties that lead to merit !^^ Let this, however, be settled, that

1 shall do what would be for my benefit.'f Proceeding to a spot that was distant from that asylum, he made a hut of the twigs and leaves of trees.^^ Erecting also a sacrificial platform, and making a little space for his sleep, and some platforms for the-^ use of the deities, he began, 0 chief of the Bharatas, to lead a life regulated by rigid observances and vows and to practise penances, abstaining entirely from speech the while."*' He- began to perform ablutions thrice a day, observe other vows (in respect of food and sleep), make sacrifices to the deities, pour libations on the sacrificial fire, and adore and worship the deities in this way.-^ Restraining all carnal desires, living abstemiously upon fruits and roots, controlling all his senses, he daily welcomed and entertained all that came to his retreat as

* 'Tapasye' is 'Tapah karishye'. There being no indirect narration in Sanskrit, such forms cannot be helped. A Kulapati is an ascetic thai owns ten thousand ascetics for his disciples. Kanwa, the foster-father of Cakuntala, was a Kulapati. — T.

+ /. e., renouncing service which is the duty ordained for persons of his order, he desired to betake himself to universal Renunciation or Sanyasa, without, however, the linoam or marks of that vow. — T..

36 , MAHABHARATA. [Anuccisanika

guests, offering them herbs and fruits that grew plentifully around. In this way he passed a very long time in that her- mitage of his.*--'-^ One day an ascetic came to that Cudra's retreat for the purpose of making his acquaintance. The Cudra welcomed and worshipped the Rishi with due rites, and gratified him highly."* Endued with great energy, and possessed of a righteous soul, that Rishi of rigid vows conversed with his host on many agreeable subjects and informed him of the place ■whence he had come.-'^ In this way, O chief of the Bharatas, that Rishi, 0 best of men, came into the asylum of the Cudra times out of number for the object of seeing him.-" On one of these occasions, the Cudra, 0 king, addressing the Rishi, said, — I desire to perform the rites that are ordained for the Pitris. Do thou show me kindness in this matter \-'^ — Very well, — the Brahmana said in reply unto him, O monarch.-® The Cudra then, purifying himself by a bath, brought water for the Rishi to wash his feet, and he also brought some Ku^a grass, and wild herbs and fruits, and a sacred seat, and the seat called Vrishi."'^ The Vrishi, however, was placed by the Cudra towards the south, with its head turned to the west. Beholding this and knowing that it was against the ordinance, the Rishi addressed the Cudra, saying,^" — Place the Vri.?hi with its head turned towards the East, and having purified thyself, do thou sit with thy face turned towards the north. — The Cudra did everything as the Rishi directed.^^ Possessed of great intelli- gence, and observant of righteousness, the Cudra received every direction, about the Craddha, as laid down in the ordinance, , from that Rishi endued with penances, reflecting the manner of spreading the Kucja grass, and placing the Arghyas, and as regards the rites to be observed in the matter of the libations to be poured and the food to be offered. After the rites in honor of the Pitris had been accomplished, the Rishi, was dismissed by the Cudra, whereupon he returned to his own abode.f^^'^' w ^

* 'Sankalpa-niyamopetali' means 'Sankalpasya nigrahah,' or 'chitta- vritti nirodhah' ; 'tena upetali.' — T.

t No Brahmana, the scriptures declare, should ever assist a Cudra in the performance of his religious or Pitri rites. Those Brahmanaa that violate thisi injunction fall away frym their superior position. They are

Farvd.] ANUCASANA PARVA. 37

After a long time, the whole of which he passed in the practice of such penances and vows, the Cudra ascetic met with his death in those woods. In conse:]uence of the merit he acquired by those practices,'*' the Cudra, in his next life, took birth in the fimily of a greit king, and in time became possessed of great splendour. The regenerate Rishi also, when the time came, paid his debt to Nature.^^ In his next life, 0 chief of Bharata's race, he took birth in the family of a priest. It was in this way that those two, viz., that Cudra who had passed a life of penances and that regenerate RLshi who h;id in kindness given the former some instructions in the matter of the rites performed in honor of the Pitris, became reborn, the one as the scion of a royal race and the other as the member of a priestly family.^^ Both of them began to grow and both acquired great knowledge in the usual branches of study. The Brilhraana became well versed in the Vedas as also in the Atharvans.*^^ In the matter, again, of all sacrifices ordained in the Sutras, of that Vedanga which deals with re- ligious rites and observances, astrology and astronomy, the reborn Rishi attained great excellence. In the Sankhya philosophy too he begin to take great delight.^** Meanwhile, the reborn Cudra who had become a prince, when his father tfhe king died, per- formed his last rites ; and after he had purified himself by accomplishing all the obsequial ceremonies, he was installed by the subjects of his father as their king on his paternal throne.'' But soon after his own installation as king, he installed the reborn Rishi as his priest. Indeed, having made the Brahmana his priest, the king began to pass his days in great happiness.*'' He ruled his kingdom righteously and protected and cherished all his subjects. Everyday, however, the king, beholding his priest on the occasion of receiving benedictions from him as also of

condemned as 'Cudra-yajin.-5.' Here, the Rishi, by only giving directions to the Cudra as to how the Pitri rites were to be performed, became a 'Cudra-yiljin.' There are many families to this day whose status has been lowei'ed in consequence of such or similar acts of indiscretion on the part of their ancestors. — T.

* 'Atharva Vede Vede cha' implies that the Atharvans were not gene- rally included under the term 'Veda' by which the first tlire© Vedas only were meant.— T.

38 ■ MAnABHARATA. [Annmsctnifcci:-

the performance of religious and other sacred rites, smiled or laughed loudly. In this way, O monarch, the reborn Cudra who had become a king, laughed at sight of his priest on numberless occasion s.*'^^"*' The priest, marking that the king always smiled or laughed Avhenever he happened to cast his eyes on him, became angry .^^ On one occasion he met the king in a place where there was nobody else. He pleased the king by agreeable discourse.** Taking advantage of that moment, O chief of Bharata's race, the priest addressed the king, saying, —

0 thou of great splendour, I pray thee to grant me a single boon ! — *^

" 'The king said, — Of boons, 0 best of regenerate persons,

1 am ready to grant thee a hundred, what dost thou say then of one only ? From the affection I bear thee and the reverence in which I hold thee, there is nothing that I cannot give thee ! — **

" 'The priest said, — I desire to have only one boon, if, 0 king, thou hast been pleased with me ! Swear that thou wouldst tell me the truth, instead of any untruth ! — '*^

"Bhishma continued, — 'Thus addressed by the priest, 0 Yu- dhishthira, the king said unto him — So be it ! If what thou wouldst ask me be known to me, I shall certainly tell thee truly. If, on the other hand, the matter be unknown to me, I shall not say anything ! — *^

*■' 'The priest said, — Every day, on occasions of obtaining my benedictions, when, again, I am engaged in the performance of religious rites on thy behalf, on occasions also of the Homa and other rites of propitiation, why is it that thou laughest upon beholding me ?*^ Seeing thee laugh at me on all occasions, my mind shrinks with shame. I have caused thee to swear, 0 king, that thou wouldst answer me truly. It does not behoove thee to say what is untrue !^° There must be some grave reason for thy behaviour. Thy laughter cannot be causeless. Great is my curiosity to know the reason. Do thou speak truly unto me ! — '

51

* 'Punyalm-vacliana' is a peculiav rite. The priest or some other Brahmana is invited. Gifts are then made to him, and he utters bene- dictions in return upon the giver. Yiidhishthii-a used to invite every day a large number of Brahmanas and make them very valuable present.s for obtainini: their benedictions. — T.

^^arViA,. ANUCASANA PARVA. 80

" 'The king said, — When thou hast addressed me in tliw strain, 0 regenerate one, I am bound to enlighten thee even if the matter be one that should not be divulged in thy hearing ! I must tell thee the truth. Do thou listen to me with close attention, O regenerate one l^" Listen, 0 foremost of twice-boru persons, to me as I disjlose to thee what happened (to us) in our former births. I remember that birth. Do thou listen to me with concentrated mind."^ In my former life I was a Cudra €mployed in the practice of severe penances. Thou, 0 best of regenerate persons, wert a Rishi of austere penances.^* 0 sin- less one, gratified with me, and impelled by the desire of doing me good, thou, 0 Brahmana, wert pleased to give me «ertaiu instructions in respect of the rites I performed (on one occasion) in honor of my Pitris.^^ The instructions thou gavest me were in respect of the manner of spreading the Vrishi and the KuQa blades and of ou'ering libations and meat and other food, O foremost of asjetics ! In consequence of this trans- gression of thine thou hast taken birth as a priest.^^ I have taken birth as a king 0 foremost of Brahmanas. Behold the vicissitudes that Time brings about ! Thou hast reaped this fruit in consequence of thy having instructed me (in my former birth)."^ It is for this reason, O Brahmana, that I smile at sight of thee, 0 foremost of regenerate persons ! I do not certainly laugh at thee from desire of disregarding thee. Thou art my preceptor.*"^ At this change of condition I am really very sorry. My heart burns at the thought. I remember our former births, hence do I laugh at sight of thee !^^ Thy austere penances were all destroyed by the instructions thou gavest me. Relinquishing thy present office of priest, do thou endeavour to regain a superior birth.**" Do thou exert so that thou mayst not obtain in thy next lite a birth meaner than thy present one ! Take as much wealth as thou wishest, 0 learned Brahmana, and cleanse thy soul, 0 best of men ! — '*^

"Bhishma continued, — 'Dismissed by the king (from the office of priest), the Brahmana made juany gifts, unto persons of hia

* Or, rather, superior. 'Guru' is uied to denote any senior as well as preceptor.— T,

40 MAHABHARATA. [Anuqctsaiiika

own order, of wexlth and land and villages."- He observed many rigid and severe vows as laid down by the foremost of Brahmanas. He sojourned to many sa?red waters and made many gifts unto Brahmanas in those places."^ Making gifts of kine unto persons of the regenerate order, his soul became cleansed and he succeeded in acquiring a knowledge of it. Repairing to that very asylum whither he had lived in his former birth, he practised very severe penancGs.'^* As the consequence of all this, 0 foremost of kings, that Brahmana succeeded in attaining to the highest success. He became an object of vener- ation with all the ascetics that dwelt in that asylum.*'^ In this way, 0 best of monarchs, that regenerate Rishi fell into great distress. Unto Cudras, therefore, the Brahmana should never give instructions.*^® Hence, 0 king, the Brahmana should avoid imparting instructions (to such as are low-born), for it was by imparting instruction to a low-born person a Brahmana came to grief®^ 0 best of kings, the Brahmana should never desire to obtain instruction from, or impart instruction to, a person that belongs to the lowest order.*^** Brahmanas and Kshatriyas and Vai(;yas, these three orders, are regarded as twice born. By imparting instruction unto these, a Brahmana does not incur any fault."^ They, therefore, that are good, should never discourse on any subject, for imparting any instruc- tion, before persons of the iiiferior order. The course of morality is exceedingly subtile and incapable of being comprehended by persons of uncleansed souls.^** It is for this reason that ascetics adopt the vow of silence, and, respected by all, pass through Diksha without indulging in speech.* For fear of saying what is incorrect or what may offend, ascetics often forego speech itself^'- Even men that are righteous and possessed of every accomplish- ment, and endued with truth and simplicity of behaviour, have been known to incur great fault in consequence of words spoken improperly .^^ Instruction should never be imparted on anything unto any person. If in consequence of the instructions imparted, the instructed commit any sin, that sin attaches to the Brah-

* The 'Diksha' in that rite which one passes through by way of pre- paration for tho^e sacritices and vows that one seeks to perform.— T.

Parva.] anucasana parva." 4.T

mana who impirted the instruction.'^ The man of wisdom, therefore, that desires to cam merit, should always act with wisdom. That iiistniction wliich is imparted in barter for money always pulhites the instructor.*^* Solicited by others, one should say only what is correct after settling it with the aid of reflection. One should impart instruction in such a way that one may, by imparting it, earn merit.^^ I have thus told thee everything respecting the subject of instructions. Very often persons become plunged into great afflictions in conse- quence of imparting instructioT). Hence it is meet that one should abstain from giving instruction unto others.' "'"'

Section XI.

"Yudhishthira said, — 'Tell me, O grandsire, in what kind of man or woman, O chief of the Bharatas, does the goddess of Prosperity always reside ?'^

"Bhishma said, — 'I shall, in this connection, narrate to thee what occurred and what I have heard. Once on a time, the princess Rukmini asked this question in the presence of Devaki'a son.- Beholding the goddess of Prosperity, blazing with beauty and endued with the complexion of the lotus, the mother of Pradyumna that bore the device of the Makara on his banner, filled with curiosity, said these words :^ — Who are those beinga by whose side thou stayest and whom thou servest ? Who, again, are those whom thou dost not serve ? O thou that art dear unto him that is the lord of all creatures, tell me this truly, 0 thou that art equal to a great Rishi in penances and puissance !* — Thus addressed by the princess, the goddess of Prosperity, with a face as beautiful as the moon, and moved by grace, in the pre- sence of him who has Garuda on his banner, said these words in reply that were sweet and charming.^

" 'Cree said, — 0 blessed lady. I always reside with him that Is eloquent, active, attentive to business, free from wrath, given to the worship of the deities, endued with gratitude, has hia pissions under complete control, and is high-minded in every-

* 'Satyanrite' is equiTalent to trade or barter. — T. [ 6 ]

42 MAHABHARATA. [Anugctsanilcci

thing.' I never reside with one that is inattentive to business, that is an unbeliever, that causes an intermixture of races in consequence of his lustfulness, that is ungrateful, that is of impure practices, that uses harsh and cruel words, that is a thief, and that cherishes malice towards his preceptors and other seniors/ Those persons that are endued with little energy, strength, life, and honor, that are distressed at every trifle, and that always indulge in wrath, I never reside in. Nor do I ever reside with these that think in one strain and act in a different one.*^ I never reside also with him who never desires any acquisition for himself, or him who is so blinded as to rest content with the lot in which he finds himself without any exertion, or with those that are contented with small acquisitions.^ I reside with those that are observant of the duties of their own order, or those that are conversant with the duties of righteousness, or those that are devoted to the service of the aged, or those that have their pas?ions under control, or those that are endued with cleansed souls, or those that observe the virtue of forgiveness, or those that are able and prompt in action, or with such women as are forgiving and self-restrained.-^® I reside with those women also that are devoted to truth and sincerity and that worship the deities. I do not reside with those women also that do not attend to household furniture and provisions scattered all around the house, and that always utter words contrary to the wishes of their husbands. -"^^ I always avoid those women that are fond of the houses of other people and that have no modesty. On the other hand, I reside with those women that are devoted to their husbands, that are bledsed in behaviour, and that are always decked in ornaments and attired in good robes.^^ I always reside with those women that are truthful in speech, ithat are of handsome and agreeable features, that are blessed and that are endued with all accomplishments. I always avoid such women as are sinful and unclean or impure, as always

* 'Sanguptamanoratheshu' is explained by the Commentator as persona •who conceal their real sentiments by acting differently from what they think. The reference is to hypocrites. — T.

Farua.] anucasana pakva." 43

lick the corners of their mouths, as have no patience or fortitude, . and .IS are fond of dispute and quarreling ;^^ as are given to much sleep, and as always lie down. I always reside in convey- ances and the animals that drag them, in maidens, in ornaments and good vestments, in sacrifices, in clouds charged with rain,^* in full-blown lotuses, and in those stars that bespangle the autumnal firmament. I reside in elephants, in the cowpen, in good seats, and in lakes adorned with full-blown lotuses.^^ I live also in such rivers as babble sweetly in their course, melodious with the music of cranes, having banks adorned with rows of diverse trees, and resorted to by Brahmanas and ascetics and others crowned with success.^" I always reside in those rivers also that have deep and large volumes of rolling waters rendered turbid by lions and elephants plunging into them for bathing or slaking their thirst. I reside also in infuriate ele- phants, in bovine bulls, in kings, on the throne, and in good men.^'' I always reside in that house in which the inmate pours libations on the sacrificial fire and worships kine, Brah- manas, and the deities. I reside in that house where at the proper time offerings are made, unto the deities, of flowers in course of worship.*^** I always reside in such Brahmanas as are devoted to the study of the Vedas, in Kshatriyas devoted to the observance of righteousness, in Vai9yas devoted to cultivation, and in Cudras devoted to the (menial) service of the three upper classes.^" I reside, with a heart firm and unchange- able, in Narayana, in my embodied self. In Him is righteousness in its perfection and full measure, devotion to the Brahmanas, and the quality of agreeableness.-^ Can I not say, 0 lady, that I do not reside in my embodied form, (in any of these places that I have mentioned, except Narayana) ? That person in whom I reside in spirit increases in righteousness and fame and wealth and objects of desire. — ' ""

* 'Vali' (sing, of 'Valayali') means anything offered or dedicated to the deities. The sense of the second line is that the goddess of Prosperity resides in that house in which flowers are offered to the deities instead of »nimal life. — T.

[Anufasanika

Section XII.

"Yudhishthira said, — 'It behoveth thee, O king, to tell me trul^ which of the two, viz., man or woman, derives the greater pleasure from an act of union with each other. Kindly resolve my doubt in this respect !'^

"Bhishma said, — 'In this connection is cited this old narrative of the dicourse between Bhangaswana and Cakra a.s a precedent illustrating the question." In days of yore there lived a king of the name of Bhangaswana. He was exceedingly righteous and was known as a royal sage. He was, however, childless, O chief of men, and therefore made a sacrifice from desire of obtaining issue.^ The sacrifice which that mighty monarch performed was the Agnishtuta, which in consequence of the deity of fire being alone adored in it, is always disliked by Indra. Yet it is the sacrifice that is desired by men when for the purpose of obtaining issue they seek to cleanse themselves of their sins.** The highly blessed chief of the celestials, viz., Indra, learning that the monarch was desirous of performing the Agnishtuta, began from that moment to look for the laches of that royal sage of well-restrained soul (for if he could succeed in finding some laches, he could then punish his disregarder).^ Notwithstanding all his vigilance, however, O king, Indra failed to detect any laches on the part of the high-souled monarch. Sometime after, one day, the king went on a hunting expedi- tion.^ Saying unto himself, — This, indeed, is an opportunity, — Indra stupefied the monarch. The king proceeded alone on his horse, confounded because of the chief of the celestials having stupefied his senses.'^ Afflicted by hunger and thirst, the king's confusion was so great that he could not ascertain the points of the compass. Indeed, afflicted with thirst, he began to wander hither and thither.^ He then beheld a lake that was exceedingly beautiful and was full of transparent water. Alighting from his steed, and plunging into the lake,

* The belief is that a man remains childless in consequence of his sins. If these sins can be washed away, he may be sure to obtain children. — T.

I

I'arva.] AN UC AS AN A PAVA. 45

be caused his animal to drink.' Tying his horse then, wliose thirst had been slaked, to a tree, tlie king plunged into the lake again for performing his ablutions. To his amazement he found that he was changed, by virtue of the waters, into a woman.^** Beholding himself thus transformed in respect of sex itself, the king became overpowered with shame. With his senses and mind completely agitated, he began to reflect with his whole heart in this strain :" — Alas, how shall I rido my steed ? How return to my capital ? In consequence of the Agnishtuta sacrifice I have got a hundred sons all endued with great might, and all children of my own loins ! Alas, thus transformed, what shall I say unto them ? What shall I say unto my spouses, my relatives and well-wishers, and my subjects of the city and the provinces ?^^'^^ Rishis conversant with the truths of duty and religion and other matters say that mildness and softness and liability to extreme agitation are the attributes of women,^* and that activity, hardness, and energy are the attributes of men. Alas, my manliness has disappeared ! For what reason has femininity come over me ? In consequence of this transformation of sex, how shall I succeed in mounting my horse again ?^^ — Having indulged in these sad thoughts, the monarch, with great exertion, mounted his steed and came back to his capital, transformed though he had been into a woman.^^ His sons and spouses and servants, and his subjects of the city and the provinces, beholding that extraordinary transformation, became exceedingly amazed.^^ Then that royal sage, that foremost of eloquent men, addressing them all, said, — I had gone out on a hunting expedition, accompanied by a large force. Losing all knowledge of the points of the compass, I entered a thick and terrible forest, impelled by the fates.^* In that terrible forest, I became afflicted with thirst and lost my senses. I then beheld a beautiful lake abounding with fowl of every description.^^ Plunging into that stream for performing my ablutions, I was transformed into a, woman ' — Summoning then his spouses and counsellers,-® and all his sons by their names, that best of monarchs transformed into a woman said unto them these words : — Do ye enjoy this kingdom in happiness ! As regards myself, I shall repair to the woods.

46 MAHABHARATA. [A nucdsaiiiJcoi'

ye sons !^^ — Having said so unto his children, the monarch- proceeded to the forest. Arrived there, she came upon an asylum inhabited by an ascetic.^" By that ascetic the trans- formed monarch gave birth to a century of sons. Taking all those children of hers, she repaired to where her former children were, and addressing the latter, said,"^ — Ye are the children of my loins while I was a man. These are my children brought forth by me in this state of transformation. Ye sons, do ye all enjoy my kingdom together, like brothers born of the same parents !^* — At this command of their parent, all the brothers, uniting together, began to enjoy the kingdom as their joint property. Beholding those children of the king all jointly enjoying the kingdom as brothers born of the same parents,^'' the chief of the celestials, filled with wrath, began to reflect, — • By transforming this royal sage into a woman, I have, it seems,, done him good instead of an injury!"^ — Saying this, the chief of the celestials, viz., Indra of a hundred sacrifices, assuming the form of a Brahmana, repaired to the capital of the king and meeting all the children succeeded in disuniting the princes.-^ He said unto them, — Brothers never remain at peace even when they happen to be the children of the same father. The sons of the sage Ka9yapa, viz., the deities and the Asuras, quarelled with each other on account of the sovereignty of the three worlds."^ As regards ye princes, ye are the children of the royal sage Bhangaswana. These others are the children of an ascetic. The deities and the Asuras are children of even one common sire. (And yet the latter quarrelled with each other. How much more, therefore, should you quarrel with each other) ?-^ This kingdom that is your paternal property is being enjoyed by these children of an ascetic. — with these words, Indra succeeded in causing a breach between them, so that they very soon engaged in battle and slew each other.^" Hearing this, king Bhangaswana, who was living as an ascetic woman, burnt with grief and poured forth her lamentations. The lord of the celestials, viz., Indra, assuming the guise of a Brahmana, came to that spot where the ascetic lady was living, and meeting her, said,^^ — O thou that art possessed of a beautiful face, with what grief dost thou burn so that thoa

^a'inja.] ANUCASANA PARVA," 47

art pouring forth thy htmcntations ? — Beholding the Brahmana, the lady told him in a piteous voice,^" — Two hundred sons of mine, 0 regenerate one, have been slain by Time. I was for- merly a king, 0 learned Brahmana and in that state had a hundred sons.-^^ These were begotten by me after my own form, O best of regenerate persons ! On one occasion I went on a hunting expedition. Stupified, I wandered amidst a thick forest.^* Beholding at last a lake, I plunged into it. Rising, 0 foremost of Brahmanas, I found that I had become a woman. Returning to my capital I installed my sons in the sovereignty of my dominions and then departed for the forest.^*^ Trans- formed into a woman, I bore a hundred sons to my husband who is a high-souled ascetic. All of them were born in the ascetic's retreat. I took them to the capital .^^ My children, through the influence of Time, quarreled with each other,

0 twice-born one ! Thus afflicted by Destiny, I am indulging in grief '^^ — Indra addressed him in these harsh words, — In former days, 0 lady, thou gavest me great pain, for thou didst perform a sacrifice that is disliked by Indra,^** Indeed, though

1 was present, thou didst not invoke me with honors. I am that Indra, 0 thou of wicked understanding ! It is I with whom thou hast purposely sought hastilities !^^ — Beholding Indra, the royal sage fell at his feet, touching them Avith his head, and said, — Be gratified with me, 0 foremost of deities ! The sacrifice of which thou speakest was performed from desire of offspring (and not from any wish to hurt thee).*° It behoov- eth thee, therefore, to grant me thy pardon ! — Indra, seeing the transformed monarch prostrate himself thus unto him, be- came gratified with him aiid desired to give him a boon.*^ — Which of your sons, 0 king, dost thou wish, should revive, those that were brought forth by thee transformed into a woman, or those that were begotten by thee in thy condition as a person of the male sex ?*" — The ascetic lady, joining her hands, answered Indra, saying, — 0 Vasava, let those sons of mine come to life that were borne by me as a woman !*' — Filled with wonder at this reply, Indra once more asked the lady,— Why dost thou entertain less affection for those children of thine that were begotten by thee in thy form of a person of

43 MAHABHARATA. [Anucasanika

the mile sex ?** Whv is it that thou bearest sreater affection for those children that were borne by thee in thy transformed state ? I wish to hear the reason of this difference in respect of thy affection. It behoove th thee to tell me everything ! — **

" 'The lady said, — The affection that is entertained by a woman is much greater than that which is entertained by a man. Hence, it is, 0 Cakra, that I wish tho.=-e children to come back to life that were borne by me as a woman ! — '*^

"Bhishnia continued, — Thus addressed, Indra became highly pleased and said unto her, — 0 lady that art so truthful, let all thy children come back into life !*^ Do thou take another boon, O foremost of kings, — in fact, whatever boon thou likest, 0 thou o^" excellent vows ! Do thou take from me whatever status thou choosest, that of woman or of man ! — ^'^

" 'The lady^said. — I desire to remain a woman, 0 Cakra ! In fact, I do not wish to be restored to the status of manhood, O Vasava ! — Hearing this answer, Indra once more asked her, s lying,*'-' — -Why is it, O puissant one, that abandoning the status of manhood thou wishest that of womanhood ? — Questioned thus, that foremost of monarchs tranformed into a woman answered,^^ — In a'!ts of congress, the pleasure that women enjoy is always much greiter than whit is enjoyed by men. It is for this reason, O Cakra, that I desire to continue a woman !^^ O foremost of tiie deities, truly do I say unto thee that I derive greater pleasure in my present statas of womanhood. I am quite con- tent with this status of womanhood that I now have. Do thou leave me now, 0 lord of heaven l^' — Hearing these words of hers, the lord of the celestials answered, — So be it, — and bidding her fire well, proceeded to heaven. Thus, O monarch, it is known that woman derives much greater pleasure than men under the circumstances thou has asked.' "^^

Section XIIL

"Yudhishthira said, — ^"What should a man do in order to pass pleasantly through this and the other world ! How, indeed, should one conduct oneself ^ What practices should one adopt with this view ?'^

Parva.] anucasana parta." +3

"Bhishnia said, — 'One should avoid the three acts that are done with the body, the four that are done with speech, the three that are done with the mind, and the ten paths of action." The three acts that are done with the body and should be wholly avoided are the destruction of the lives of other creatures, theft or appropriation of what belongs to other persons, and the enjoy- ment of other people's wives.^ The four acts that are done with speech, 0 king, and that should never be indulged or.. even thought of, are evil conversation, harsh words, publishing other people's faults, and falsehood/ Coveting the possessions of others, doing injury to others, and disbelief in the ordinances of the Vedas, are the three acts done with the mind which should always be avoided.*^ Hence, one should never do any evil act in word, body, or mind. By doing good and evil acts, one is sure to enjoy or endure the just consequences thereof. Nothing can be more certain than this.' "^

I

Section XIV.

"Yudhishthira said,— '0 son of the River Ganga, thou hast heard all the names of the Lord of the universe ! Do thou tell us, 0 grandsire, all the names that are applied, 0 puissant one, unto Him who is called 19a and Cambhu '.^ Do thou tell u9 all those names that are applied unto Him who is called Vabhru or vast. Him that has the universe for his form, Him that ia the illustrious Master of all the deities and the Asuras, that ifl called Cankara, and that has an origin that is un manifest. Do thou tell us also of the puissance of Mahadeva 1'^

"Bhishma said, — 'I am quite incompetent to recite the vir- tues of Mahadeva of great intelligence. He pervades all things in the universe and yet is not seen anywhere.^ He is the

■* I give, in the positive form of speech, the three mental acts that are directed to be avoided. In the original, these are given in the negative form. Absence of coveting the possessions of others is the act that i.i directed to be followed. So compassion for all creatures is prescribed ; and, lastly, the belief is directed to be entertained that acts have fruits, for the Vedas declare as much. He that does not believe that acts have fruita disbelieves the very Vedas which, of course, is a sinful act. — T.

[ 7 ]

50 MAHabharata] [AnuqasaniJca

creator of Brahman, Vishnu, and Indra, and he is their master. All the deities, from Brahman to the Picjachas, adore and wor- ship him,* He transcends both Prakriti and Purusha. It is of Him that Rishis, conversant with Yoga and possessing a knowledge of the topics of enquiry, think and reflect.^ He is indestructible and Supreme Brahma. He is both existent and non-existent. Agitating both Prakriti and Purusha by means of His energy, He created therefrom the universal lord of crea- tures, viz., Brahman.® Who is there that is competent to tell the virtues of that god of gods, that is endued with supreme Intelligence ? Man is subject to conception (in the mother's womb), birth, decrepitude, and death.'' Being such, what man like me is competent to understand Bhava V Only Narayana, O son, that bearer of the conch, the discus, and the mace, can comprehend Mahadeva.^ He is endued with knowledge. He is the foremost of all beings in attributes. He is Vishnu because of his pervading the universe. He is irresistible. Endued with spiritual vision, He is possessed of supreme Energy. He sees all things with the eye of Yoga.^ It is in consequence of his de- votion to the illustrious Rudra whom he gratified, O Bharata, in the retreat of Vadari, by penances, that the high-souled Krishna has succeeded in overwhelming the entire universe.^" 0 king of kings, it is through Mahe9wara of celestial vision that Vasudeva has obtained the attribute of universal agreeableness, — an agree- ableness that is much greater than what is possessed by all articles included under the name of wealth.*" For a full thousand years this Madhava underwent the austerest penances and at last succeeded in gratifying the illustrious and boon- giving Civa, that Master of all the mobile and the immobile universe.^^ In every new Yuga has Krishna (by such penances) gratified Mahadeva. In every Yuga has Mahadeva been grati- .fied with the great devotion of the high-souled Krishna.^^ What

* The sense is this : wealth is always agi-eeable to all persons. Vasu- deva is mox-e agreeable than wealth. This attribute of being more agree- able than wealth itself, — agreeable, that is, to all the universe, — is due to the favor of Mahadeva. The Commentator explains it in an esoteric sense, coming to the conclusion that 'arthat priyataratwancha' means 'the attri- bute of b3coaiing the Soul of all things in the universe.' — T^

Favva.] ANUCASANA PARYA^ 51

the puissance is of the high-souled Mahideva, — that original cause of the universe, — has been seen with his own eyes by Hari who himself transcends all deterioration, on the occasion of his penances in the retreat of Vadari undergone for obtainir)g a son.*" I do not, O Bharata, behold any one that is superior to Mahadeva. To expound the names of that god of gods fully and without creating the desire of hearing more, only Krishna is competent.^^ This mighty-armed one of Yadu's race is alone competent to tell the attributes of the illustrious Civa. Verily, O king, only he is able to discourse on the puissance, in its entirety, of the Supreme deity !' ""

Vai^ampayana continued, — "Having said these words, the illustrious BhLshma, the grandsire ot the Kurus, addressing Va- sudeva, said the following words dealing with the subject of the greatness of Bhava, O monarch.^^

"Bhishma said, — ^'Thou art the Master of all the deities and the Asuras. Thou art illustrious. Thou art Vishnu in con- sequence of thy pervading the whole universe. It behooveth thee to discourse on those subjects connected with Civa of uni- versal form about which Yudhishthira has asked me !^^ In days of yore, the Rishi Tandin, sprung from Brahman, recited in Brah- man's region and before Brahman himself the thousand names of Mahadeva.^^ Do thou recite those names before this conclave so that these Rishis endued with wealth of asceticism, observant of high vows, possessed of self-restraint, and numbering the Island-born Krishna among them, may hear thee \^^ Do thou discourse on the high blessedness of Him who is immutable, who is always cheerful and happy, who is Hotri, who is the universal Protector, who is Creator of the universe, and who is called Mundin and Kaparddin.'-f"^

"Vasudeva said, — 'The very deities with Indra, and the

* The allngion is to Krishna's penances for gratifying Mahadeva in order to obtain a son. The son so obtained, — that is, as a boon from. Mahfideva, — was Pradyumna begotten by Krishna upon Rukmini, hia favourite spouse. — T.

t It is not necessary to explain these names here. They have been fully explained in previous portions and will be explained later on in thia very chapter.— T.

52 MAHABHARATA. [Anucascmika

Grandsire Brahman numbering among them, and the great Rishis also, are incompetent to understand the course of Maha^ deva's acts truly and in all their details.^- Even He is the end which all righteous people attain. The very Adityas, who are endued with subtile sight, are unable to behold his abode. How then can one that is merely a man succeed in comprehending Him l*-^ I shall, therefore, truly recite to you some only of the attributes of that illustrious slayer of Asuras, who is regard- ed as the Lord of all sacrifices and vows.'"*

Vaicjampayana continued, — "Having said these words, the illustrious Vasudeva began his discourse on the attributes of the high-souled Mahadeva endued with the highest intelligence, after having purified himself by touching water."^

"Vasudeva said, — 'Hear, ye foremost of Brahmanas, and thou Yudhishthira also, 0 sire, and hear thou too, 0 River's son, the names that are applied unto Kaparddin !-® Hear ye, how in former days, I obtained a sight, so difficult to obtain, (of that great god), for the sake of Camva. Verily, in those days was the illustrious deity seen by me in consequence of Yoga-abstrac- tion.f^^ After twelve years had expired from the time when Pradyumna, the son of Rukmini, who is endued with great intelligence, slew the Asura Cam vara in days of yore, my spouse Jamvavati addressed me.-^ Indeed, beholding Pradyum- na and Charudeshna and other sons born of Rukmini, Jamva- vati, desirous of a son, said these words unto me, 0 Yudhish-

* Such Verses are explained by the esoteric school in a different way. 'Bhavanam' is taken as standing for 'Hfirdak-l^am,' i. e., the firmament of the heart ; 'adityas' stand for the senses. The meaning ther. becomes,— •How can one that is merely a man comprehend Cambhu whom the senses cannot comprehend, for Cambhu dwells in the firmament of the heart and cannot be seen but by the internal vission that Yoga supplies.' Some texts read 'nidhanamadim' meaning 'end and beginning.' — T.

t It is said that for obtaining a worthy son, Krishna underwent the austerest of penances on the breast of Himavat, with a view to gratify the god Mahfideva. The son obtained as a boon from Mahadeva was Camva, as would appear from this and the succeeding Verses. Elsewhere, how- ever, it is stated tliat the son so obtained was Pradyumna begotten upon Bukmini. The inconsistency would disappear if we suppose that Krishna adored Mahudeva twice for obtaining som. — T.

JParya.] anucasana parvaI 63

thira,"'^* — Grant me, O thou of unfading glory, a son endued ■with heroism, the foremost of mighty men, possessed of the most agreeable features, sinless in conduct, and like unto thy- self. And, O, let there be no delay on thy part in granting this prayer of mine !^^ There is nothing in the three worlds that is unattainable by thee ! O perpetuator of Yadu's race, thou canst create other worlds if only thou wishest it ! Observ- ing a vow for twelve years and purifying thyself, thou hadst adored the Lord of all creatures (viz., Mahadeva) and then begotten upon Rukmini the sons that she has obtained from thee,^^''^- viz., Charudeshna and Sucharu and Charuvega and Yac^odhana and Charu(;ravas and Charuyacjas and Pradyumna and Cambhu.='=^ O slayer of Madhu, do thou grant to me a son like unto those of great prowess whom thou hast begotten upon Rukmini !=^^— Thus addressed by the princess, I replied unto her of slender waist, — Let me have thy permission (to leave thee for some time), O queen ! I shall certainly obey thy behest !*= — She answered me, saying, — Go, and may success and prosperity always attend thee ! Let Brahman and Civa and Kacjapa, the Rivers, those deities that preside over the mind,^^ the soil, all deciduous herbs, those Chcahandas that are regarded as bearers of the libations poured in sacrifices, the Rishis, Earth, the Oceans, the sacrificial presents, those syllables that are uttered for completing the cadences of Samans, the Rikshas, the Pitris,^^ the Planets, the spouses of the deities, the celestial maiden?, the celestial mothers, the great cycles, kine, Chandramas, Savitri, Agni,^^ Savitri, the knowledge of the Vedas, the seasons, the year, the Kshanas, the Lavas, the Muhurtas, the Nimeshas, and the Yugas in succession ,'*'' protect thee, O Yadava, and keep thee in happiness, wherever thou mayst stay ! Let no danger over- take thee on thy way, and let no heedlessness be thine, 0 sinless one !"— Thus blessed by her, I took her leave, bidding farewell unto the daughter of the prince of apes. Repairing then into the presence of that foremost of men, viz., my father, of my mother, of the king, and of Ahuka," I informed them of what the daughter of the prince of the Vidxadharas, in great afflic- tion, had said unto me. Bidding them farewell with a sorrow- ful heart, I then repaired to Gada and to Rama of great might.**

54 MAHAbharata! [Aniicasanikci*

These two cheerfully addressed me, saying, — Let thy penances increase without any obstruction !*^ — Having obtained the per- mission of all of them, I thought of Garuda. He immediately came to me and bore me to Himavat (at my bidding). Arrived at Himavat, I dismissed him.** There on that foremost of mountains, I beheld many wonderful sights. I saw an excellent, wonderful, and agreeable retreat for the practice of penances.*^ That delightful retreat was owned by the high-souled Upamanyu who was a descendant of Vyaghrapada. That retreat is applaud- ed and reverenced by the deities and the Gandharvas and seemed to be covered with Vedic beauty.*^ It was adorned with Dhavas and Kakubhas and Kadamvas and cocoas, with Kuru- vakas and Ketakas and Jamvus and Patalas, with banians and Vaninakas and Vatsanabhas and Vilwas, with Saralas and Kapitthas and Piyalas and Galas and palmyras,*'' with Vadaris and Ingudis and Punnagas and A(jokas and Amras and Kovidaras and Champakas and Pana9as,*^ and with diverse other trees endued with fruits and flowers. And that retreat was also decked with the straight stems of the Musa Sapienta*^^ Truly, that asylum was adorned with diverse other kinds of trees and with diverse kinds of fruits forming the food of diverse kinds of birds. Heaps of ashes (of sacrificial fires) were thrown in proper places all around, which added to the beauty of the scene.^° It abounded with Rurus and apes and tigers and lions and leapards, with deer of diverse species and pea-

* Dhava is Anogeissus latifolia, Wall., syn. Conocarpus Intifolia, Roxb. Kakubha is otherwise called Arjiina which is identified with Termtnalia Arjuna, syn. Pentaptera Arjima. Kadamva is J^auclea cadamba, Roxb. Kuruvaka is BarUria crixtata, Linn. Ketaka is Pan- danus odoratissrmux, Linn. Jamvu is Eugenia Jambolana. Patala is Stereof.permum suaveolena, syn. Bignonia i^u^veolens, Roxb. Varunaka is Cratceva religiosa, syn. Capparis trifoliata, Roxb. Vatianabha is Aconitumferox,^&\\. YWv^a. h JSgle Ifarmelox. Sarala is Pinus longi- foUa, Roxb. Kapittha is Feronia Elephantum. Piyala is Buchanania latifolia. Cfila is Shorea robusta. Vadava is Zizyphm jujuba. Ingudi 18 Balanites Roxburghii. Punnaga is CallophjUum inophyllum. A9oka is Sarara Indica, Linn, syn. Jonexia Asoka, Roxb. Amra is Mangifera Indica. Kovidara is Bauhinia acuminata, Linn. Champaka is Michelin Champaca, Linn. Pana?* is Artocarp^n integri/olia, Linn. — T.

iParva.] xnucasana parva.' i3."j

cocks, and with cats and snakes/^^ Indeed, large numbers of other animals also were seen there, as also buffalos and bears. Delicious breezes blew, constantly bearing the melodious strains of celestial nymphs.^*^ The babblings of mountain rillets and springs, the sweet notes of winged chorristers, the gruntinga of elephants, the delicious strains of Kinnaras, and the aus- picious voice of ascetics singing the Samans, 0 hero, and diverse other kinds of music, rendered that retreat extremely charmino". The very imagination cannot conceive another retreat as delightful as the one I beheld. There were also large houses in that asylum, intended for the keep"; of the sacred fire, and covered all over with flowering creepers."'^* It was adorned with the river Ganga of clear and sacred water. Indeed, the daughter of Jahnu always remained there. It was decked also with many ascetics who were the foremost of all righteous persons, who were endued with high souls, and who resembled fire itself in energy .*°^ Some of those ascetics sub- sisted upon air and some upon water. Some were devoted to Japa or the silent recitation of sacred Mantras. And some were engaged in cleansing their souls by practising the virtues of compassion and the rest. And some amongst them were Yogina devoted to the abstraction of Yoga- meditation. Some amongst them subsisted upon smoke oidy, and some subsisted upon fire, and some upon milk. Thus was that retreat adorned with many foremost of regenerate persons.^® And some there were amongst them that had taken the vow of eating and drinking like kine,— -that is, by giving up the use of the hands at once. And some used only two pieces of stone for husking their grain, and some that used their teeth only for that pur- pose. And some subsisted by drinking only the rays of the moon, and some by drinking only froth. And some had be- taken themselves to the vow of living like deer.f^^ And some

* Ganga is represented as tlie daughter of the Rishi Jahnu, and henco is the known by the name of Jahnavi. What is meant by Jahnavi having been always present there is that the goddess always stayed there in spirit, desirous of conferring merit i.pon those that would reverence her. — T.

+ /. e., never searching for food but taking what they saw, and never iifling their hands also.— T.

55 MAHABHARATA. [Anucasanikci

thers were that lived upon the fruits of the Ficus religiosa, and some that used to lie upon water. And some dressed them- selves in rags and some in animal skins and some in barks of trees.^^ Indeed, I beheld diverse ascetics of the foi-emost order observing these and other painful vows. I desired then to enter that asylum.^* Verily, that asylum was honored and adored by the deities and all high-souled beings, by Civa and others, O Bharata, and by all creatures of righteous acts. Thus ad- dressed, it stood in all its beauty on the breast of Himavata, like the lunar disc in the firmament.^" The raungoose sported there with the snake, and the tiger with the deer, like friends, forgetting their natural enmity, in consequence of the energy of those ascetics of blazing penances and for their proximity to those high-souled ones." In that foremost of asylums, which was delightful to all creatures, inhabited by many foremost of Brahmanas fully conversant with the Vedas and their branches,*^'^ and by many high-souled Rishis celebrated for the difficult vows they observed, I saw, as soon as I entered, a puissant Rishi with matted locks on head and dressed in rags,"^ who seemed to blaze forth like fire with his penances and energy. Waited upon by his disciples and possessed of tranquil soul, that foremost of Brahmanas was young in aspect.*** His name vfa.s Uijamanyu. Unto me who bowed unto him with a nod of my head, he said, — Welcome art thou, 0 thou of eyes like lotus petals ! Today, by this visit of thine, we see that our penances have borne fruit. Thou art worthy of our adoration, but thou adorest us still. Thou art worthy of being seen, but thou desirest to see me I"^ — Joining my hands I addressed him the usual enquiries respecting the well-being of the animals and birds that resided in his asylum, of the progress of his right- eousness, and of his disciples.®^ The illustrious Upamanyu then addressed me in words that were exceedingly sweet and delightful, — Thou shalt, O Krishna, obtain without doubt a son like unto thyself i^^ Betaking thyself to severe penances, do thou gratify I^ana, the Lord of all creatures. That divine Master, called also Adhokshaja, sporteth here with his spouse by his side."** O Janarddma, it was here that the deities with all the Risliis, in davs of voro, gratified that foremost of deities

Farva.] anucasana i'ARva. .''7

by their ponances an4 Brahmacharyya and Trutli and self- restraint, and succeeded in obtaininor the fruition of many high desires. That illustrious god is verily the vast receptacle of all energies and penances."'-*"^" Projecting into existence and with- drawing once more unto himself all things fraught with good and evil, that inconceivable Deity whom thou seekest, 0 des- troyer of foes, lives here with his spouse 'J^ He who took his birth as the Danava named Hiranykagipu, whose strength was so great that he could shake the very mountains of Meru, suc- ceeded in obtaining from Mahadeva the puissance belonging to all the deities and enjoyed it for ten millions of years.^^ He who was the foremost of all his sons, and who was celebrated by the name of Mandara, succeeded, through the boon he had obtained from Mahadeva, in fighting Cakra for a million of years.^^ The terrible discus of Vishnu and the thunderbolt of Indra were both unable to make the slightest impression, 0 Kecjava, in days of yore, upon the body of that great cause of universal affliction.*^* The discus which thou bearest, 0 sinless one, was given unto thee by Mahadeva after he had slain a Daitya that, proud of his strength, used to live within the waters.^*^ That discus, blazing with energy and like unto fire, was created by the great god having for his device the bull. Wonderful and irresistible in energy, it was given unto thee by that illustrious god-^^ In consequence of its blazing energy it was incapable of being gazed at by any person save the wielder of Pinaka. It was for this reason that Bhava bestowed upon it the name of Sudar9anam." From that time the name Sudarganam came to be current in all the worlds. Even that weapon, 0 Kegava, failed to make the slightest impression on the body of Hiranyaka^ipu's son Mandara, that appeared like an evil planet in the three worlds.^^ Hundreds of Chakras like thine and thunderbolts like that of Cakra, could not inflict a scratch on the body of that evil planet endued with great might, who had obtaiiied a boon from Mahadeva.'® Afflicted by the mighty Mandara, the deities fought hard against him

* 'Giaha' i.s literally a planet ; here, Mandara who is likened to an evil planet in consequence of the mischief he did unto all. — T.

[ 8 ]

58 mahabharata! [AnugasdQiiha

and his associates, all of whom had obtained boons from Maha- deva.®° Gratified with another Danava named Vidyutprabha, Mahadeva granted to him the sovereignty of the three worlds. That Danava remained the sovereign of the three worlds for a hundred thousand years.®^ And Mahadeva said unto him, — Thou shalt become one of my attendants ! — Indeed, the puis- sant Lord further bestowed upon him the boon of a hundred millions of children. The Unborn Master of all creatures further gave the Danava the region known by the name of Ku^adwipa for his kingdom.®^ Another great Asura, of the name of Catamukha, was created by Brahman. For a hundred "years he poured on the sacrificial fire (as offerings unto Maha- deva ) the flesh of his own body.®^ Gratified with such penances, Cankara said unto him, — What can I do for thee ? — Catamukha replied unto him, saying, — 0 thou that art most •wonderful, let me have the power of creating new creatures and animals !®* Give also unto me, 0 foremost of all deities, •eternal power ! — The puissant lord, thus addressed by him, said unto him, — So be it !**^ — The Self-born Brahman, concen- trating his mind in Yoga, in days of yore, made a sacrifice for three hundred years, with the object of obtaining children.®^ Mahadeva granted him a thousand sons possessed of qualifica- tions commensurate with the merits of the sacrifice. Without doubt, thou knowest, 0 Krishna, the Lord of Yoga, him that is, who is sung by the deities.^^ The Rishi known by the name of Yajnavalkya is exceedingly virtuous. By adoring Mahadeva he has acquired great fame.®® The great ascetic who is Paragara's son, viz., Vyasa of soul set on Yoga, has oibtained great celebrity by adoring Cankara.®^ The Valikhilyas were on a Tormer occasion disregarded by Maghavat. Filled with wrath at this, they gratified the illustrious Rudra.^° That lord of the universe, that foremost one of all the deities, thus gratified by the Valikhilyas, said unto them, — Ye shall succeed by your penances in creating a bird that will rob Indra of the Amrita !°*

* 'Yoga' in Verse 84 is explalBcd by the Commentator as meaning the power of creation. 'Chandra-Surya-parjanya-Prathivyadi-srishti-samar- thyam'. Similarly, by 'Ca9watam Valam' is meant that power which arises from Brahma vidy a.— T,

Farva.} anucas-Ina pava. 59

— Through the wrath of Mahadeva on a former occasioi), all the waters disappeared. The deities gratified him by performing a sacrifice called Saptakapala, and caused, through his grace, other waters to flow into the worlds. Verily, when the three-eyed deity became gratified, water once more appeared in the world."* The wife of Atri, who was conversant with the Vedas, abandon- ed her husband in a huflf and said, — I shall no longer live in subr- jection to that ascetic I'-*^ — Having said these words, she sought the protection of Mahadeva. Through fear of her lord Atri, she passed three hundred years, abstaining from all food.*^ And all this time she slept on wooden clubs for the purpose of gratifying Bhava. The great deity then appeared unto her and then smilingly addressed her, saying, — Thou shalt obtain a son.''" And thou shalt get that son without the need of a husband, simply through the grace of Rudra. "Without doubt, that son, born in the race of his father, shall become celebrated for his worth, and assume a name after thee !°^ The illustrious Vikarna also, 0 slayer of Madhu, full of devotion to Mahadeva, gratified him with severe penances and obtained high and happy success.^'^ Cakalya, too, of restrained soul, adored Bhava in a mental sacrifice that he performed for nine hundred years,. O Kegava l^^ Gratified with him, the illustrious deity said unto him, — Thou shalt become a great author. 0 son, inexhaustible shall thy fame be in the three worlds.^'' Thy race also shall never come to an end and shall be adorned by many great Rishis that shall take birth in it ! Thy son vn\\ become the foremost of Brahmanas and will make the Sutras of thy Avork.^"** There was a celebrated Rlshi of the name of Savarni in the Krita age. Here, in this asylum, he underwent severe penances for six thousand years.^"^ The illustrious Rudra said, — I am gratified with thee, 0 sinless one ! Without being subject to decrepitude or death, thou shalt become an author celebrated through all the worlds !^°- — In days of yore, Cakra also, in Baranasi, filled with devotion, O Janarddana, adored Mahiideva who has empty space alone for his garments and who is smeared with ashes as an agreeable unguent.^"^ Having adored Mahadeva thus, he obtained the sovereignty of the celestials. Narada also, in days of yore, adored the great Bhava with devotion of heart. Gratified with

CO MAHABHARATA. [Anucdsa tiika

him, jMaliadeva, that preceptor of the celestial preceptor, said these words :^"^ — No one shall be thy e \n^\ in energy and penances. Thou shalt always attend upon me with thy songs and instrumental music.^"^ Hear also, O Mildhava, how in for- mer tirae^ I succeeded in obtaining a sight of that god of gods, that Master of all creatures, 0 lord '^^" Hear also in detail for what object, O thou of great puissance, I invoked with restrained senses and mind that illustrious deity endued with supreme energy.^"^ I shall, 0 sinless one, tell thee with full details all that I succeeded in obtaining from that god of gods, viz., MaheQAvara.-^'^*^ In ancient times, viz., the Krita age, O son, there was a Rishi of great fame, named Vyaghrapada. He was celebrated for his knowledge and mastery over the Vedas and their branches.^"^ I was born as the son of that Rishi and Dhaumya took birth as my younger brother. On a certain occasion, O Madhava, accompanied by Dhaumya,"" I came upon the asylum of certain Rishis of cleansed souls. There I beheld a cow that was being milked. And I saw the milk and it appeared to me to resemble Amrita itself in taste. -^^^ I then came home, and impelled by childishness, I addressed my mother and said,— Give me some food prepared with milk.^^" — There was no milk in the house, and accordingly my mother was much grieved at my asking for it. My mother took a piece of (rice) cake and boiled it in water, O Madhava.^^^ The water became whitened and my mother placed it before us, saying that it was milk and bade us drink it. I had before that drunk milk on one occasion, for my father had, at the time of a sacrifice, taken me to the residence of some of our great kinsmen. ^^* A celestial cow, ■Vvho delights the deities, was being milked on that occasion. Drinking her milk that resembled Amrita in taste,^^^ I knew ■what the virtues are of milk. I, therefore, at once under- stood the origin of the substd,nce that my mother offered me, telling me that it was milk. Verily, the taste of that cake, O son, did not afford me any pleasure whatever.^^^ Impelled by childishness I then addressed my mother, saying, — This, O mother, that thou hast given me Is not any preparation of hliik •^^'^ — Filled with grief and sorrow at this, and embracing me from parental affection and smelling my head, 0 Madhava,

Parva.] anucasin.v part a. 61

she Slid unto me"** — Whence, 0 child, can ascetics of cleansed souls obtain food prepared with milk ? Such men ialways reside in the forest and subsist upon bulbs and roots and fruits."'-* Whence shall we who live by the banks of rivers that are the resort of the Valikhilyas, we who have mountains and forests for our home, — whence, indeed, 0 child, shall we obtain milk ?^-'' We, 0 dear child, live (sometimes) on air and sometimes on water. We dwell in asylums in the midst of forests and woods. We habitually abstain frbm all kinds of food that are taken by persons living in villages and towns. We are accustomed to only such food as is supplied by the produce of the wilderness.^"^^ There cannot be liny milk, 0 child, in the wilderness where there are no offspring of Surabhi.* Dwelling on the banks of rivers or in caves or on itiountain-breasts, or in tirtha-i and other places of the kind,^-'^ we pass our time in the practice of penances and the tecitation of sacred Mantras, Civa being our highest refuge. Without gratifyitig the boon-giving Sthanu of unfading glory, — him, that is, who has three eyes,^-^ — whence, 0 child, can one obtain food prepared with milk and good robes and other objects of enjoymeht in the world ? Do thou devote thyself, 0 dear son, to Cankara with thy whole soul !^-* Through his grace, 0 child, thou art sure to obtain all such objects as administer to the indulgence of all thy wishes ! — Hearing these words of my mother, 0 slayer of foeSj that day,^-^ I joined my hands in reverence and bowing unto her, said, — 0 mother, who is this Mahadeva ? In what manner can one gratify him ?^'-^ Where does that god reside ? How may he be seen ? With what does he become pleased ? What also is the form of Carva ? How may one succeed in obtaining a knowledge of him ? If gratified, will he, O mother, show himself unto me ?^=^— Atler I had said these words, 0 Krishna, to my mother, she, filled with imrental affection, smelt my head, O Govinda, her eyes covered with tears the while.^-*' Gently patting my body, 0 slayer of Madhu, my mother, adopting a tone of great humility, addressed iiie in the following words, O best of the deities !— ^-'^

* 'Surabhi' is the celestial cow, the orijpnal progenetiix of all kine in rieaveu and on Earth.— T.

62 MaHABHARATA.- [Anucd^anilccsi-

" ' — My mother said, — Mahadeva is exceedingly difficult to< be known by persons of uncleansed souls. These men are in- capable of bearing him in their hearts or comprehending him at all. Thoy cannot retain him in their minds. They cannot seize him, nor can they obtain a sight of hira.^^° Men of wis- dom aver that his forms are many. Many, again, are the places in which he resides. Many are the forms of his Grace.^^^ Who is there that can understand in their details the acts, which are- all excellent, of I(;a, or of all the forms that he has assumed in days of yore P^" Who can relate how Carva sports and how he becomes gratified ? Mahetjwara of universal form resides in the hearts of all creatures.^'^^ While Munis discoursed on the.- auspicious and excellent acts of Igana, I have heard from them how, impelled by compassion towards his worshippers, he grants them a sight of his person.^^* For the pui'pose of showing a favor unto the Brahmanas, the denizens of heaven have recited for their information the diverse forms that were assumed by Mahadeva in days of yore. Thou hast asked me about these.. I shall recite them to thee, 0 son ! — ^^^

" ' — My mother continued, — Bhava assumes the forms of Brahman and Vishnu and the chief of the celestials : of the Rudras, the Adityas, and the A9wins ; and of those deities that are called Vi(;wedevas.^^^ He assumes the forms also of men and women, of Pretas and Picjachas, of Kiratas and Cavaras, and of all aquatic animals. That illustrious deity assumes the forms of also those Cavaras that dwell in the woods and forests.-^^'^ He assumes the forms of tortoises and fishes and conchs. He it is that assumes the forms of those coral sprouts that are used as ornaments by men.^''^ He assumes the forms of also Yakshas and Rakshasas and Snakes, of Daityas and Danavas.. Indeed, the illustrious god as.sumes the forms of all creatures too that live in holes.^^'-' He assumes the forms of tigers and lions and deer, of wolves and bears and birds, of owls and of| jaokals as well.^*° He it is that assumes the forms of swans and crows and peacocks, of chameleons and lizards and storks. He it is that assumes the forms of cranes and vultures and Chakra- vakas.^^^ Verily, He it is that assumes the forms of Chasas and of mountains al'so. 0 son, Mahadeva it is that assumes the

Parva.] anucasana parva^ 0-8

forms of kiiie and elephants and horses and camels and asses.^** He assumes the forms of also goats and pards and diverse other varieties of animals. It is Bhava who assumes the forms of diverse kinds of birds of beautiful plumage.^*' It is Mahfwleva wlio bears the forms of persons with sticks and those with umbrellas and those with calabashes among Brilhmanas.* He sometimes becomes six-faced and sometimes becomes multifaced. He sometimes assumes forms having three eyes and forms hav- ing many heads.^'^* And he sometimes assumes forms having many millions of legs and forms having innumerable stomachs and faces, and forms endued with innumerable arms and in- numerable sides. He sometimes appears surrounded by innu- merable spirits and ghosts.^*'^ He it is that assumes the forms of Rishis and Gandharvas, and of Siddhas and Chfiranas. He sometimes assumes a form that is rendered white with the ashes he smears on it and adorned with a half-moon on the forehead.^*^ Adored with diverse hymns uttered with diverse kinds of voice and worshipped with diverse Mantras fraught with encomiums, he, that is sometimes called Carva, is the Des- troyer of all creatures in the universe, and it is upon him, again, that all creatures rest as on their common foundation .^*^ Mahadeva is the soul of all creatures. He pervades all things. He is the speaker of all discourses (on duties and rituals). He resides everywhere and should be known as dwelling in the hearts of all creatures in the universe.^*® He knows the desire cherished by every worshipper of his. He becomes acquainted with the object in which one pays him adorations. Do thou then, if it pleases thee, seek the protection of that chief of the deities.^*^ He sometimes rejoices, and sometimes yields to wrath, and someti mes utters the syllable Hun with a very loud Jioise. He sometimes arms himself with the discus, sometime.*? with the trident, sometimes Avith the mace, sometimes the heavy mullets, sometimes the scimitar, and sometimes the battle-

■ .,-■■■■ ■ ■ ■ , , , ■ ■ ■ ■ ■ , . — — ^

* A Sanyasin is one that bears tlie stick as the badge of the mode of life he has adopted. 'Cchatrin' is the king. 'Kundin' is one with the calabash. The meaning is that it is Mahadeva wlio becomes the Sanyasin or the mendicant on the one baud and the monarch on the throne. — T.

§4t MAHABHARATA. [Anucascinlka

axe.^'** He it is thf^t assumes the forrrj of Cesha who sustains the world on his head. He has snakes for his belt, and his ears a,re adorned with ear-rings made of snakes. Snakes form also the sacred threid he wears. An elephant skin forms his upper garment. *^^^ He sometimes laughs and sometimes sings and sometimes dances most beautifully. Surrounded by innumerable spirits and ghosts, he sometimes plays on musical instruments. Diverse again are the instruments upon which he plays, and sweet the sounds they yield.^^^ He sometimes wanders (over crematoria), sometimes yawns, sometimes cries, and sometimes causes others to cry. He sometimes assumes the gui^-e of one that is mad, and sometimes of one that is intoxicated, and he sometimes utters words that are exceedingly sweet.^^^ En- dued with appalling fierceness, he sometimes laughs loudly, frightening all creatures with his eyes. He sometimes sleeps find sometimes remains awake and sometimes yawns as he pleases.^^^ He sometimes recites sacred Mantras and sometimes becomes the deity of those Mantras which are recited. He some- times performs penances and sometimes becomes the deity for whose adorxtion those penances are undergone. He sometimes make > gifts and sometimes receives those gifts; sometimes dis- poses himself in Yoga and sometimes becomes the object of the Yoga contemplation of others.-^^*^ He may be seen on the sacrificial platform or in the sacrificial stake ; in the midst of pie cowpen or in the fire. He may not again be seen there. }Ie may be seen as a boy or as an old man.-^^" He sports with the daughters and the spouses of the Rishis. His hair is long and stands erect. He is perfectly naked, for he has the horizon for his garments. He is endued with terrible eyes.^^'' He is fair, he is darkish, he is dark, he is pale, he is of the color of smoke, and he is red. He is possessed of eyes that ^.re large and terrible. He has empty space for his covering and he it is that covers all things.^^^ Who is there that can truly . understand the limits of Mahadeva who is formless, who is made

* Every person belonging to the three superior orders bears the Upa- vita or sacred thread as his badge. The deities also, including Mahadeva, bear the Upavita. Mahadeva'a Upavita is made of living snakes. — T.

Farva.] anucasana parva.

05

up of illusion, who is of the form of all actions and operations in the universe, who assumes the form of Hiranyagarbha, and who is without beginning and without end, and who is without birth.*^^'-* He lives in the heart (of every creature). He is tho iife-breath, he is the mind, and he is the Jiva (that is invested in the material case). He is the soul of Yoga, and it is he that is called Yoga. He is the Yoga-contemplation into which Yogins enter. He is the Supreme Soul. Indeed, Mahe9wara is capable of being comprehended not by the senses but through only the Soul seizing his existence.f^"" He plays on diverse musical instruments. He is a vocalist. He has a hundred thou- sand eyes. He has one mouth, he has two mouths, he has three mouths, and he has many mouths.^*'^ Devoting thyself to him, setting thy heart upon him, dependh)g upon him, and accept- ing him as thy one refuge, do thou, 0 son, adore Mahadeva and then mayst thou obtain the fruition of all thy wishes 1^°'-^ — Hearing those words of my mother, O slayer of foes, from that day my devotion was directed to Mahadeva, having nothing else for its object.^*'^ I then applied myself to the practice of the austerest penances for gratifying Cankara. For one thou- sand years I stood on my left toe.^^* After that I passed one thousand years, subsisting only upon fruits. The next one thou- sand years I passed, subsisting upon the fallen leaves of trees. The next thousand years I passed, subsisting upon water only."^ After that I passed seven hundred years, subsisting on air alone. In this way I adored Mahadeva for a full thpusand years of the celestials.^*^" After this, the puissant Mahadeva, the Master of

* 'Anipa' is formless, or as the Commentator explains, 'nishkala,' i. e. without parts, being indivisible. 'Adyanipa' is full of or made up of Mayii or illusion. 'Atirupa' is 'of the form of multifarious acts or operations or effects in the universe. 'Adyarupa' is 'Hiranyagarblia.' — T.

t The Commentator explains that by saying that Mahe9wara is in tha heart, &c., what is stated is that he is the several cases of which Jiva is made up while in his unemancipate state, viz., the Annamaya kosha, the Pi-ilnmaya kosha, the Manomaya kosha, and the VijnSnmaya kosha. What is meant by 'Yogatman' is that he is the Soul or essence of Yoga or the 'Chida'^hidgranthi,' i. e., (the Anandnmaya kosha. By 'Yoga- sanjnita' is meant that he it> Yoga or the 'Twam padarthah.' — T.

[ 9 ]

•OG MAHABHA-RATA. [AnvJSsanika

All the universe became gratified with me. Desirous of ascer- taining whether I was solely devoted to him and him alone,^^'' he appeared before me in the form of Cakra surrounded by all the deities. As the celebrated Cakra, he had a thousand eyes on his person and was armed with the thunder-bolt.^"® And he rode on an elephant whose complexion was of the purept white, with eyes red, ears folded, the temporal juice trickling down his cheeks, with trunk contracted, terrible to look at, and endued with four tusks. Indeed, riding on such an elephant, the illus- trious chief of the deities seemed to blaze forth with his energy. With a beautiful crown on his head and adorned with garlands round his neck and bracelets round his arms, he approached the spot where I was.-^®^"'^^" A white umbrella was held over his head. And he was waited upon by many Apsaras, and many Gandharvas sang his praise.^^^ Addressing me, he said, —

0 foremost of regenerate persons, I have been gratified with thee. Beg of me whatever boon thou desirest,^^- — Hearing these words of Cakra I did not become glad. Verily, O Krish- aia, I answered the chief of the celestials in these words ;^"—

1 do not desire any boon at thy hands, or from the hands of any other deity ! 0 amiable deity, I tell thee truly, that it is Mahadeva only from whom I have boons to ask !^^* True, true it is, 0 Cakra, true are these words that I say unto thee ! No «ther words are at all agreeable to me save those which relate to Mahe(;wara.^^^ At the command of that Lord of all crea- tures, lam ready to become a worm or a tree with many branches. If not obtained through the grace represented by Mahadeva's boons, the very sovereignty of the three worlds would not be acceptable to me}''^ Let me be born among the very Cwapakas but let me still be devoted to the feet of Hara ! Without, again, being devoted to that Lord of all creatures, I would not like to have birth in the palace of Indra himself I^'''' If a person be wanting in devotion to that Lord of the uni- verse,— that Master of the deities and the Asuras, — his misery will not end even if from want of food he has to subsist upon only air and water.*^^*^ There is no need of other discourses

*■ 1 - I. .1 ■ ! __^ _- . ■ ■ ■ - ., .*

* The meaning seems to ba this : the man that is not devoted to Maha-

Pa^t-aJ ANUCASANA PARVA. G7

that are even fraught with other kinds of morality and rlght- eusness, unto those persons who do not like to live even » moment without thinking of feet of IMahadeva.^^" When tho unrighteous or sinful Yuga comes, one should never pass a moment without devoting his heart upon Mahadeva. One that has drank the Amrifca constituted by the devotion to Hara, one becomes freed from the fear of the world.^®° One that has not obtained the grace of Mahadeva can never succeed to devote oneself to Mahadeva for a single day or for half a day or for a Muhurta or for a Kshana or for a Lava.^*^^ At the command of MahJldeva I shall cheerfully become a worm or an insect, but I have no relish for even the sovereignty of the three worlds if bestowed by thee, 0 Cakra !^®^ At the word of Hara I would become even a dog. In fact, that would accord with my highest wish. If not given by Mahe(;wara, I would not have the sovereignty of the very deities.^®^ I do not wish to have this dominion of the heavens. I do not wish to have the sovereignty of the celestials. I do not wish to have the region of Brahman. Indeed, I do not wish to have that cessation of individual exist- ence which is called Emancipation and which involves a com- plete identification with Brahma. But I want to become tho slave of Hara.^^* As long as that Lord of all creatures, the illustrious Mahec^a with crown on his head and body possessed of the pure white complexion of the lunar disc, does not become gratified with me, so long shall I cheerfully bear all those aftiic- tions, due to a hundred repetitions of decrepitude, death and birth, that befall to the lot of embodied beings.^**^ What person in the universe can obtain tranquillity without gratifying Rudra that is freed from decrepitude and death, that is endued with the effulgence of the Sun, the Moon, or the fire, that is the root or original cause of everything real and unreal in the three worlds, and that exists as one and indivisible entity ?^®'' If in consequence of my faults, rebirths be mine, I shall, in those new births, devote myself solely to Bhava ! — ^^^

deva is siu-e to be subjected to misery. His distress will know no bounds. To thiuk that such a man has reached the lowest depth of misery only when from want of food he has to live upon water or air, as to thirJt what would not be correct. — T.

6S MAHABHARATA. [Anucasaiiika

"' ^Tndra said, — What reasons canst thou assign for the

existence of a Supreme Being or for His being the cause of all

causes ? — ^*®

« < — Upaman^'u said, — I solicit boons from Him whom ut- terers of Brahma has described as existent and non-existent, manifest and unmanifest, eternal or immutable, One and many.^**'-* I solicit boons from Him who is without beginning and middle and end, who is Knowledge and Puissance, who is inconceivable and who is the Supreme Soul.^^° I solicit boons from Him ■whence is all Puissance, who has not been produced by any one, who is immutable, and who, though himself unsprung from any seed, is the seed of all things in the universe.^'" I solicit boons from Him who is beyond the attribute of Darkness, who is blazing Effulgence, who is the essence of all penances, who transcends all faculties of which we are possessed and which we may devote for the purpose of comprehending him, and by knowing whom every one becomes freed from grief or sorrow/'-*^ I worship him, O Purandara, who is conversant with the crea- tion of all elements and the thoughts of all living creatures, and who is the original cause of the existence or creation of all creatures, Avho is omnipresent, and who has the puissance to give every thin g.*^'-*^ I solicit boons from Him who cannot be comprehended by argument, who represents the object of the Sankhya and the Yoga systems of philosophy, and who trans- cends all things, and whom all persons conversant with the topics of enquiry worship and adore.f ^'''* I solicit boons from Him, 0 Maghavat, who is the soul of Maghavat himself, who is said to be the God of the gods, and who Is the Master of all creatures.^^^ I solicit boons from Him who it was that first created Brahman, that creator of all the worlds, having filled Space (with His energy) and evoked into existence the primeval

* 'Bhuta-bhavana-bhavajnam' is one acquainted with both the 'bhavatia' and the 'bhava' of all 'bhiitas', i. e., all the living creatures. — T.

t Without the Crutia, He cannot be comprehended, for he is above all dialectics or arguments. The object which the Sfnikhya system has in view, flows from Him, and the object also which the Yogins have in view has its origin in Him. — T.

Parva.] anucas.vna parva. C9

gg.^ *i9o Who else than that Siii)reme Lord could be the crcat'or

of Fire, Water, Wind, Eirbh, Space, Mitid, and that which is

called Mxhat ?^"^ Tell me, O C.ikra, who else than Civa could

create Mind, Understanding, Consciousness or Ego, the Tan-

matras, and the senses ? Who is tliere higher than Civa ?t"*

The wise say thab the Grandsire Brahman is the creator of

this universe. Brahman, however, acT[uired his high puissance

and prosperity by adoring and gratifying Mahildeva, that God

of gods.^'-''-' That high puissance (consisting of all the three

attributes of cre:ition, protection, and destruction), which dwells

in that illustrious Being who created Brahman, Vishnu, and

Rudra, was derived from Mahadeva. Tell me who is there

that is superior to the Supreme Lord ?+3oo w/"ho el?e than that

God of gods is competent to unite the sons of Diti with lordship

and puissance judging by the sovereignty and the power of

oppressing conferred upon the foremost of the Daityas and the

Danavas ?$-°^ The different points of the horizon. Time, the

Sun, all fiery entities, planets, wind, water, and the stars and

constellations, — these, know thou, are from Mahadeva. Tell U3

who is higher than the Supreme Lord ?""" Who else is there,

than Mahadeva, in the matter of the creation of Sacrifice and

the destruction of Tripura ? Who else than Mahadeva has acted

the part of the grinder of the foes, coming into contact with

the Daityas and the Danavas I'H"^'^ What need, 0 Purandara, of

many well-sounding statements fraught with specious sophisms,

* Maliadeva, here spoken of as Brahma, firnt filled Space with his energy, Space forming, as it were, tlie material with which everytliing else was created. Having filled Spane as it were with creative energy, he created the primeval egg and placed Brahman or the Grandsire of the universe within it. — T.

t 'Tanniritras' are the subtile elements, those which we perceive being gross ones. — T.

{ Here Mahadeva is represented as Supreme Brahma. Hence, the Being that ci'eated Brahman, Vishnu, and Rudra, derived his power to create from Mahadeva. Thus Mahadeva is Unmanifest Brahma. — T.

$ 'Sampadayitum' is 'ai9aryyena samyojayitum'. The difficulty lies in the first line. The ablative is to be taken as 'yabartha or lyablope'. — T.

IT This is an instance of a crux ; 'adliipatya' is a vei'b of incomplete predication, implying 'etya' or encountering. — T.

70 MAHABHARATA.' [AnucHsaniJcct,

•when I beliold thee of a thousand eyes, 0 best of the deities,""* — thee that art worshipped by Siddhas and Gandharvas and the deities and the Rishis ? 0 best of the KiKjikas, all this is due to the grace of that God of gods, viz., Mahadeva !-°° Know, O Keijava, that this all, consisting of animate and inanimate existences with heaven and other unseen entities, which occurs in these worlds, and which has the all-pervading Lord for its soul, has flowed from M iheQwara and has been created (by him) for en- joyment by Jiva*'-"" In the worlds that are known by the names of Bhu, Bhuva, Swah, and Maha, in the midst of the moun- tains of Lokaloka, in the islands, in the mountains of Meru, in all things that yield happiness, and in the hearts of all creatures, O illustrious Maghavat, resides Mahadeva as persons conversant with all the topics of enquiry say.^°'' If, 0 Cakra, the deities and the Asuras could see any other puissant form than Bhava's, "Would not both of them, especially the former when opposed and afflicted by the latter, have sought the protection of that form ?^°* In all hostile encounters of the deities, the Yakshas, the Uragas, and the Rakshasas, that terminate in mutual destruction, it is Bhava that gives unto those that meet with destruction puis- sance commensurate with their respective conditions as depend- ent upon their acts.-°^ Tell me, who else than Mahe9wara is there for bestowing boons upon, and once more snatching them away from, Andhaka and Cukra and Dundubhi and Mahisha and many foremost of Yakshas and Vala and Rakshasas and the Nivatakavachas 1"'^^ Was not the vital seed of Mahadeva, that Master of both the deities and the Asuras, poured as a libation upon the fire ? From that seed sprung a mountain of gold. "Who else is there whose seed can be said to be possessed of

* Here the compassion of Malifideva is shown. The Comraer.tator ex- plains that 'eshu' refers to 'these worlds' ; 'clietanachetanani' would include all animate and inanimate existences. The word 'adi' following implies •heaven and all unseen entities'. 'Avyaklamuktakega' is a perijihrasis for 'jiva' ; 'avyaktam aspashtam yathasyattatha muktah bhanti tirohi- tam nitya-muktatwamasya' is the explanation offered. This is, no doubt, •orrect. The sense then is that all this has flowed from MaheQwara and exiwts for being enjoyed by Jiva. — T.

l^arva.] anucasana parva. 71

such virtue.**^^ Who else in this world is sung as having the horizon only for his garments ? Who else can be said to be a Brahmacharin with vital seed drawn up ? Who else is there that has half his body occupied by his dear spouse ? Who else is there that has been able to subjugate the god of desire ^■f-'^'' Tell me, 0 Indra, what other Being possesses that high region of supreme felicity that is applauded by all the deities? Who else has the crematorium as his sporting ground ? Who else is there that Is so praised for his dancing ?*^^ Whose worship and puissance remains immutable ? Who else is there that sports with spirits and ghosts ? Tell me, O deity, who else has associates that are possessed of strength like his own and that are, therefore, proud of that strength or puissance ?+-^* Who else is there whose place is applauded as unchangeable and worshipped with reverence by the three worlds ? Who else is there ihxt pours rain, gives heat, and blazes forth in Energy ?"^* From whom else do we derive our wealth of herbs ? Who else upholds all kinds of wealth ? Who else sports as much as he pleases in the three worlds of mobile and immobile things ?^^* O Indra, know Mahe9wara to be the original Cause (of every- thing.) He is adored by Yogins, by Rishis, by the Gandharvas, and by the Siddhas, with the aid of knowledge, of (ascetic) success, and of the rites laid down in the scriptural ordi- nances.S'^^ He is adored by both the deities and the Asuras

* The allusion is thus explained by tlie Commentator: once upon a time the seed of Mahadeva fell upon a blazing fire. The deity of fire removed it, unable to consume it. The seed, however, thus removed, became converted into a mountain of gold. 'Haimagiri' is not Himavat or the mountains of Himalayas as the Burdwan translator wrongly pen* ilers it.— T.

t 'Ardhe sthitii kanta' refers to the transformation of Mahadeva into a foi-m half of which was male and lialf female, the male half being the half of his own usual form, and the female half being lialf the form of his dear shou.->e Uma or Parvati. This transformation is known by the name of 'Haragauri'. — T.

I The associates of Mahadeva are called 'Gana'. 'Deva' is in the vocative case. The Burdwan translator wrongly takes 'deva-ganah' as a', compound word and makes a mess of the meaning. — T.

^ The Bombay reading is 'Vihitam karunam param'. The Commeu-

7'2 MAHABHARATA. [AniLcasamka

vf'ith. th© aid of sacrifices by acts and the affliction of the ritual laid down in the scriptures. The fruits of action can never touch him for he transcends them all. Being such, I call him the ori^diial ciuse of everything. ■*-^^ He is both gross and subtile. He is without compare. He cannot be seized by the senses. He i^ endued with attributes and he is divested by them. He is the lord of attributes, for they are under his con- trol. Even such is the place that is Mahegwara's."^'-* He is the cause of the continuance and the creation (of the universe). He is the cause of the univerce and the cause also of its destruction. He is the Past, the Present, and the Future. He is the parent of all things. Verily, he is the cause of every thing."-" He is that which is mutable, he is the unmanifest, he is Knowledge ; he is Ignorance ; he is every act; he is every omission ; he is righteousness ; and he is unrighteous]) ess. Him, O Cakra, do I call the cause of everything.--^ Behold, 0 Indra, in the image of Mahadeva the indications of both the sexes. That god of gods, viz., Rudra, that cause of both creation and destruction, displays in his form the indicr.tions of both the seves as the one cause of the creation of the universe.--- My mother ibrmerly told me that he is the cause of the universe and the one cause of everything. There is no one that is higher than 19a, 0 Cakra ! If it pleises thee, do thou throw thyself on his kindness and protection.^^^ Thou hast visible evidence, O chief of the celestials, of the fact that the universe has sprung from the union of the sexes (as represented by Mahadeva). The universe, thou knowest, is the sum of what is vested with, attributes and what else is divested of attributes and has for

tator adopts it, and explains it as 'vihitam, ajnatam sat jnapitam, param karanam avyaktasyapi karanam'. The Bengal reading, however, is not faulty.— T.

* The Bengal reading 'karmayogya' is vicious. The Bombay text reads 'karmayajna' which, of course, is correct. By 'karmayajiia' is meant tliat sacrifice which is performed with the aid of actual offerings of flowers and herbs and animals and libation of ghee and meat, &c., TheBe are opposed to mental sacrifices or 'manasa-yajna'. It is curious to see that tho Burdwan translator adheres to the vicious reading and mis- iin ler.itands the meaning. Mahadeva transcends the fruits of action, i. c, J he ha.i no budy uiity which kippi-ie^J and miwsry may altach.— T.

Parva.] anucasana parva. 14

its immediate cause the seeds of Brahman and others. Brah- man and Indra and Hutru-a and Vishnu and all the other deities, along with the Daityas and the Asuras, crowned with the fruition of a thousand desires, always say that there is none that is higher than Mahadeva.*"' Impelled by desire, I solicit, with restrained mind, that god known to all the mobile and immobile universe, — him, that is, who has been spoken of as the best and highest of all the gods, and who is auspiciousness itself, — for obtaining without delay that highest of all acquisitions, viz., Emancipation. '■'-° What necessity is there of other reasons (for establishing what I believe) ? The supreme Mahadeva is the cause of all causes. We have never heard that the deities have, at any time, adored the sign of any other god than Maha- deva."' If Maheijwara be not accepted, tell me, if thou hast ever heard of it, who else is there whose sign has been worshipped or is being worshipped by all the deities ?"^ He whose sign is always worshipped by Brahman, by Vishnu, by thee, O Indra, with all the other deities, is verily the foremost of all adorable deities.-"* Brahman has for his sign the lotus. Vishnu has for his the discus. Indra has for his the thunder-bolt. But the creatures of the world do not bear any of the signs that distinguish these deities. On the other hand, all creatures bear the signs that mark Mahadeva and his spouse. Hence, all creatures must be regarded as beloneinsf to Mahecwara.-'^" All creatures of the feminine sex, have sprang from Uma s nature as their cause, and hence it ia they bear the mark of femeninity that distinguishes Uma ; while all creatures that are masculine, having sprung from Civa, bear the masculine mark that distinguishes Civa. That person who says that there is, in the three worlds with their mobile and immobile creatures, any other cause than the Supreme Lord, and that which is not marked with the mark of either Maha- dera or his spouse, should be regarded as very wretched and

* The Bombay reading 'savikara-nirguna-ganam' is correct. The Bengal reading having 'gunam' (and not 'ganam') as the laat word of this compound, is vicious. The Burdwan tran^hitor adheres to the viciona reading and wrongly renders the compound. K. P. Singha skips over it. Of course, 'ganam' means sura or total. 'Iletodbhavam' is arsha for •Hetasodbhavam'. — T.

[ 10 ]

74i MAHABHARATA.' [AnucascinUca

should not be counted with the creatures of the universe."^® Every being with the mark of the masculine sex should be known to be of I^ana, while every being with the mark of the feminine sex should be known to be of Uma. This universe of mobile and immobile creatures is pervaded by two kinds of forms {viz,, male and female).''^^ It is from Mahadeva that I wish to obtain boons. Failing in this, O Kau9ika, I would rather prefer dissolution itself. Go or remain, O Cakra, as thou,

0 slayer of Vala, desirest !^^^ I wish to have boons or curses from Mahadeva. No other deity shall I ever acknowledge. Nor would I have from any other deity the fruition of all my wishes !^^ — Having said these words unto the chief of the celestials, I became overwhelmed with grief at the thought of Mahadeva not having been gratified with me notwithstanding my severe austerities.^^* Within the twinkling of an eye, .however, I saw the celestial elephant I had beheld before me

transformed into a bull as white as a swan, or the iTasminum pubescens, or a stalk of the lotus, or silver, or the ocean of milk. Of huge body, the hair of its tail was black and the hue of its • eyes was tawny like that of honey ."^^"^® Its horns were hard as adamant and had the color of gold. With their very sharp . ends, whose hue was a mild red, the bull seemed to tear the Earth."^^ The animal was adorned all over with ornaments made of the purest gold. Its face and hoofs and nose and ears were exceedingly beautiful and its waist too exceedingly well- -formed."^'^ Its flanks were possessed of great beauty, and its neck was very thick. Its whole form was exceedingly agreeable and beautiful to look at. Its hump shone with great beauty and seemed to occupy the whole of its shoulder-joint.^^^ And it looked like the summit of a mountain of snow or like a •cliff of white clouds in the sky. Upon the back of that animal

1 beheld seated the illustrious Mahadeva with his spouse Uma."*°' Verily, Mahadeva shone like the lord of stars while he is at his full. The fire born of his energy resembled in effulgence the lightning that flashes amid clouds. Verily, it seemed as if a thousand suns rose there, filling every side with a dazzling splendour. That energy of the Supreme Lord looked like the •Samvartaka fire which destroys all creatures at the end of

Parva.] ANUCASANA PARVA. 7o

the Yuga.-""" Overspread with that energy, the' horizon became such that I could see nothing on any side. Filled with anxiety I once more thought what it could mean.-''* That energy, however, did not pervade every side for any length of time, for soon, through the illusion of that god of gods, the horizon became clear.-** I then beheld the illustrious Sthanu or Mahe9wara, seated on the back of his bull, of blessed and agreeable appearance and looking like a smokeless fire.-*^ And the great god was accompanied by Pjirvati of faultless features. Indeed, I beheld the blue-throated and high-souled Sthanu, unattached to everything, that receptacle of all kinds of energy or force, endued with eight and ten arms, and adorned with all kinds of ornaments.-** Clad in white vestments, he wore white garlands, and had white unguents smeared upon his limbs. The color of his banner, irresistible in the universe, was white. The thread round his person was also white."*'' He was surrounded with associates, all possessed with prowess equal to his own, who were singing or dancing or playing on diverse kinds of musical instruments."*^ A crescent moon, of pale hue, formed his crown, and placed on his forehead it looked like the moon that rises in the autumnal firmament. He seemed to dazzle with splendour in consequence of his three eyes that looked like three suns.-*^ The garland, of the purest white, that was on his body, shone like a wreath of lotuses, of the purest white, adorned with jewels and gems.'-^° I also beheld, 0 Govinda, the weapons, in their em- bodied forms and fraught with every kind of energy, that belong to Bhava of immeasurable prowess.^" The high-souled deity held a bow w^hose hues resembled those of the rainbow. That bow is celebrated under the name of Pinaka and is in reality a mighty snake."- Indeed, that snake of seven heads and vast body, of sharp fangs and virulent poison, of large neck and the masculine sex, was twined round with the cord that served as its bowstring."^ And there was a shaft whose splendour looked like that of the sun or of the lire that appears at the end of the Yuga. Verily, that shaft was the excellent Pa(;upata, that mighty and terrible weapon ,*°* which is witfr-^ out a second, indescribable for its power, and capable of strikr

76 MAHABHARATA. [AllUC^sanilca

ing every creature with fear. Of vast proportions, it seemed to constantly vomit sparks of fire.^^" Possessed of one foot, of large teeth, and a thousand heads and thousand stomachs, it had a thousand arms, a thousand tongues, and a thousand eyes. Indeed, it seemed to continually vomit fire.'-^^® O thou of mighty arms, that weapon is superior to the Brahma, the Nara- yana, the Aindra, the ^gneya, and the Varuna weapons. Verily, it is capable of neutralising every other weapon in the universe.-"^ It was with that weapon that the illustrious Maha- deva had, in days of yore, burnt and consumed in a moment the triple city of the Asuras. With the greates ease, 0 Govinda, Mahadeva, using that single arrow, achieved that feat.-^® That "Weapon, shot by Mahadeva's arms, can, without doubt, consume in half the time taken up by a twinkling of the eye the entire universe with all its mobile and immobile creatures.*'^'^ In the universe there is no being, including even Brahman and Vishnu and the deities, that is incapable of being slain by that •weapon. O sire, I saw that excellent, wonderful and incom- parabl© weapon in the hand of Mahadeva."*'" There is another mysterious and very powerful weapon which is equal or, per- haps, superior to the Pa^upata. I beheld that also. It is cele- brated in all the worlds as the Cula of the Cula-armed Maha- d©va."^^ Hurled by the illustrious deity, that weapon is com- petent to rive the entire Earth or dry up the waters of the ocean or annihilate the entire universe."^' In days of yore, Yuvana9wa's son, king Mandhatri, that conqueror of the three worlds, possessed of imperial sway and endued with abundant energy, was, with all his troops, destroyed by means of that weapon.^^^ Endued with great might and great energy and resembling Cakra himself in prowess, that king, O Govinda, was slain by the Hakshasa Lavana with the aid of this Cula which he had got from Civa.-^* That Cula has a very keen point. Exceedingly terrible, it is capable of causing everybody's hair stand on its end. I saw it in the hand of Mahadeva, aaj if roaring with rage, having contracted its forehead into three wrinkles.-"^ It resembled, 0 Krishna, a smokeless fire or the Bun that rises at the end of the Yuga. The handle of that! Cula was made of a mighty snake. It is really inddscribableJ

Farva.] ANUCASANa pauya! 77

It looked like tlrc universal Destroyer himself armed with hi« noose.''^'' I saw this weapon, 0 Goviiida, in the hand of Maha- deva. I beheld also anotlicr weapon, viz., that sharp-edged battle-axe which, in days of yore, was given unto Rama-**' by the gratified Mahadeva for enabling him to exterminate the Kshatriyas. It was with this weapon that Rama (of Bhrigu's race) slew in dreadful battle the great Karttaviryya who was the ruler of all the world.-"" It was with that weapon that Jamadagni's son, 0 Govinda, was able to exterminate the Kshatriyas for one and twenty times.-'*''* Of blazing edge and exceedingly terrible, that axe was hanging on the shoulder, adorned with a snake, of Mahadeva. Indeed, it shone on Maha- deva's person like the flame of a blazing fire.-^° I beheld with Mahadeva of great intelligence innumerable other celestial wea- pons. I have, however, named only a few, 0 sinless one, in con.?equence of their principal character.^^^ On the left side of the great god stood the Grandsire Brahman seated on an excellent car unto which were attached swans endued with the speed of the mind."" On the same side could be seen Nura- yana also, seated on the son of Vinatji, and bearing the conch, the discus, and the mace."'^ Close to the goddess Uma was Skanda seated on his peacock^ bearing his fatal dart and bells, and looking like another Agni.-^* In the front of Mahadeva I beheld Nandi standing armed with his Cula and looking like a second Cankara (for prowess and energy).-^'^ The Munis headed by the Self-born Manu, and the Rishis having Bhrigu for their first, and the deities with Cakra at their head, all came there.-^" All the tribes of .spirits and ghosts, and the celestial Mothers, stood surrounding ilahadeva and saluting him with reverence.-'^ The deities were engaged in singing the praises of Mahadeva by uttering diverse hymns. The Grandsire Brah- man, uttering a Rathantara, praised Mahadeva.-^^ Nfirayana also, uttering the Jyeshtha Saman, sang the praises of Bhava. Cakra also did the same with the aid of those foremost of Vedic Mantras, viz., the Cata-Rudriyam.-^'-* Verily, Brahman and Narayana and Cakra, — those three high-souled deities, — shone there like three sacrificial fires."^° In their midst shone the illustrious god like the sun in the midst of his corona, emerged

T'S MAHABHARATA.' [Anucasaiiilca

froin autumnal elouds."^^ I beheld myriads upon m3riads of ^ns and moons also in the sky, 0 Ketjava. I then praised the illustrious Lord of everything, the supreme Master of the universe.'"*''

" 'Upamanyu continued, — I said, — Salutations to thee,' O illustrious ojie, 0 thou that constitutest the refuge of all things, . O thou that art called Mahadeva ! Salutations to thee that assumest the form of Cakra, that art Cakra, and that disguisest thyself in the form and vestments of Cakra.-^^ Salutations to thee that art armed with the thunder, to thee that art tawny, and thee that art red. Salutations to thee that art always armed with the Pinaka, to thee that always bearest the conch and the Cula."®* Salutations to thee that art clad in black, to the« that art of dark and curly hair, to thee that hast a dark deer-skin for thy upper garment, to thee that presidest over the eighth lunation of the dark fortnight.'^*^ Salutations to thee that art of white complexion, to thee that art called white, to thee that art clad in white robes, to thee that hast limbs smeared with white ashes, to thee that art ever engaged in white deeds."^® Salutations to thee that art red of color, to thee that art clad in red vestments, to thee that own est a red banner with red flags, to thee that wearest red garlands and usest red unguents.-^'' Salutations to thee that art brown in complexion, to thee that art clad in brown vestments, to thee that hast a brown banner with brown flags, to thee that wear- est brown garlands and usest brown unguents. Salutations to thee that hast the umbrella of royalty held over thy head, to thee that wearest the foremost of crowns.-®^ Salutations unto thee that art adorned with half a garland and half an armlet, to thee that art decked with one ring for one ear, to thee that art endued with the speed of the mind, to thee that art endued with great effulgence."'^''' Salutations to thee that art the fore- most of deities, to thee that art the foremost of Munis, to thee that art the foremost of celestials ! Salutations to thee that -wearest half a wreath of lotuses, to thee that hast many lotuses on thy body.-''" Salutations to thee that hast half thy body smeared with sandal paste, to thee that hast half thy body decked with garlands of flowers and smeared with fragrant

^arva.] anucasana parva." 79

unguents *"^^ Salutations to thee that art of the colnploxion of the Sun, to thee that art like the Sun, to thee whose face is like the Sun, to thee that hast eyes each of which is like the Sun.--'- Salutations to thee that art Soma, to thee that art as mild as Soma, to thee that bearest the lunar disc, to thee that art of lunar aspect, to thee that art the foremost of all creatures, to thee that art adorned with a set of the mcwt beautiful teeth.-''^ Salutations to thee that art of a dark com- plcKion, to thee that art of a fair complexion, to thee that hast a form half of which is yellow and half white, to thee that hasfc a body half of which is male and half female, to thee th".t art both male and female."^* Salutations to thee that ownest a bull for thy vehicle, to thee that proceedest riding on the fore- most of elephants, to thee that art obtained with difficultr, to thee that art capable of going to places unapproachable by others. Salutations to thee whose praises are sung by the Ganas, to thee that art devoted to the diverse Ganas, to thee that foUowest the track that is trod by the Ganas, to thee that art always devoted to the Ganas as to a vow.^'"^'^* Salutations to thee that art of the complexion of white clouds, to thee that hast the splendour of the evening clouds, to thee that art in- capable of being described by names, to thee that art of thy own form (having nothiiig else in the universe with which it can be cumpared)."'-*^ Salutations to thee that wearest a beauti- ful garland of red color, to thee that art clad in robes of red."'® Salutations to thee that hast the crown of thy head decked with gems, to thee that art adorned with a half-moon, to thee that wearest many beautiful gems in thy diadem, to thee that hast eight flowers on thy head.""^ Salutations to thee that hast a fiery mouth and fiery eyes, to thee that hast eyes possessing the etfulgence of a thousand moons, to thee that art of the form of fire, to thee that art beautiful and agrecxble, to thee

* Mahficleva's body is half male and half female. The male half has garlands of bones, the female half garlands of flowers. The male half has everything that is rejected by others ; the female half has all thing.-i that are coveted by others. This particular form of Mahadeva is called

«'Har.v-Guiri/'-T.

g(J MAHABHARATA. [Aniicinsanika,

that art inconceivable and mysterious.''"° Salutations to thee that xaiige.'^t through the firmament, to thee that lovest and residest in lands affording pasture to kine, to thee that walkesfc on the Eirth, to thee that art the Eirth, to thee that art in- finite, to thee that art exceedingly auspicious.^'*^ Salutations to thee that art unclad (or hast the horizon alone for thy vest- ments), to thee that makest a happy home of every place Avhere thou mavst happen to be for the moment. Salutations to thee that has* the universe for thy home, to thee that hast both Knowledge and Felicity for thy Soul.^°- Salutations to thee that always wearest a diadem, to thee that wearest a large armlet, to thee that hast a snake for the garland round thy neck, to thee that wearest many beautiful ornaments on thy person.''"* Salutations to thee that hast the Sun, the Moon, and Agni for thy thre£ eyes, to thee *hat art possessed of a thousand eyes, to thee that art both male and female, to thee that art divested of sex, to thee that art a Sankhya, to thee that art a Yogin.'"* Salutations to thee that art the grace of those deities who are worshipped in sacrifices, to thee that art the Atharvans, to thee that art the alleviater of all kinds of disease and pain, to thee that art the dispeller of every sorrow.^"* Salutations to thee that roarest as deep as the clouds, to thee that puttest forth diverse kinds of illusions, to thee that pre- sidest over the soil and over the seed that is sown in it, to thee that art the Creator of everything.^"" Salutations to thee that art the Lord of all the celestials, to thee that art the Master of the universe, to thee that art endued with the speed of the wind, to thee that art of the form of the wind.^°^ Salutations to thee that wearest a garlaiid of gold, to thee that sportest on hills and mountains,* to thee that art adored by all who are enemies of the gods, to thee that art possessed of fierce speed and energy.^""* Salutations to thee that torest away one of the heads of the Grandsire Brahman, to thee that hast slain the A.sura named Mahisha, to thee that assumest three forms, to thee that bearest every form.^°^ Salutations to thee that art the destroyer of the triple city of the Asuras, to thee that art

* 'Girimfila' is explained by tlie Comraentr-ator as one that aports on hill-i aiii luyauUiiiiu. — 'i.\

Parva.] anucasana parva. 8t '<'

the destroyer of (Daksha's) saeritice, to thee that art the des- troyer of the body of the deity of Desire, to thee that wicldesfc the rod of destruction.^^" Sdutations to thee that art Skanda, to tliee that art Visakha, to thee that art the rod of the Brahmana, to thee that art Bhava, to thee that art Sarva, to thee that art of universal form.^" Sahitatious to thee that art; I(;ana, to thee that art the destroyer of Bhaga, to thee that art the slayer of Andhaka, to thee that art the universe, to thee that art possessed of illusion, to thee that art both conceivable and inconceivable.*^^- Thou art the one end of all creatures, thou art the foremost, thou art the heart of everything. Thou art the Brahman of all the deities, thou art the Red and Blue of the Rudras.^^^ Thou art the Soul of all creatures, thou art He called Purusha in the Siinkhya philosophy, thou art the Rishabha among all things sacred, thou art that which is called auspicious by Yogins and which, according to them, is without parts (being indivisible).^^* Amongst those that are observant of the different modes of life, thou art the House-holder, thou art the great Lord amongst the lords of the universe. Thou art Kuvera among all the Yakshas, and thou art Vishnu amongst all the sacrifices.-f-'^^'^ Thou art Meru amongst moun- tains, thou art the Moon among all luminaries of the firma- ment, thou art Va^ishtha amongst Rishis, thou art Surya among the planets.^^® Thou art the lion among all wild animals, and among all domestic animals thou art the bull that is worshipped by all people.'"^ Among the Adityas, thou art Vishnu (Upendra), among the Vasus, thou art Pavaka, among birds thou art the son of Vinata (Garuda), and among snake;? thou art Ananta (Cesha).^^'^ Among the Vedas thou art the Samans, among the Yajushes thou art the Cata-Rudriyam, among Yogins thou art Sanatkumara, and among Sankhya.? thou art Kapila.^" Among the Maruts thou art Cakra, among the Pitris thou art Devarat, among all the regions (for the residence of created beings) thou art the region of Brahman,

* All the texts have 'Bhavaghni'iya'. The correct reading, however, yi'ems to be 'Bhagaghnaya', especially as the reference to Andhaka occura immediately after. — T.

t 'Vishnu' means here the foremost of sacrifices. — T.

[ 11 1

82 MAHABHARATA^ ' [Anucasamlcct

and amongst all the ends that creatures attain to, thou art Moksha or Emancipation.^"** Thou art the Ocean of milk among all oceans, among all rocky eminences thou art Himavat, among all the orders thou art the Brahmana, and among all learned Brahmanas thou art he that has undergone and is observant of the Diksha.^-^ Thou art the Sun among all things in the world, thou art the destroyer called Kala. Thou art whatever else possessed of superior energy or eminence exists in the universe.^'^^ Thou art possessed of supreme puis- sance. Even this is what -represents my certain conclusion. Salutations to thee, O puissant and illustrious one, O thou that art kind to all thy worshippers.^-* Salutations to thee, O lord ' 'Of Yogins. I bow to thee, 0 original Cause of the universe. Be thou gratified with me that am thy worshipper, that am very miserable and helpless.^^* 0 Eternal Lord, do thou become the refuge of this adorer of thine that is very weak and miserable !