The Mahabharata of Krishna Dwaipayana Vyasa, Volume 4 by or: Kisari Mohan Ganguli

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The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 13

ANUSASANA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, 2005. Proofed by John Bruno Hare, January
2005.

THE MAHABHARATA

ANUSASANA PARVA

PART I

SECTION I

(Anusasanika Parva)

OM! HAVING BOWED down unto Narayana, and Nara the foremost of male
beings, and unto the goddess Saraswati, must the word Jaya be uttered.

"Yudhishthira said, 'O grandsire, 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), O 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 instrument of bringing about
all this? 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
evils I have wrought. Beholding thy body, O 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. What can be
more painful than this, that thou, O grandsire, hast been brought to this
plight on my account by my people fighting against their foes on the
battle-field? Other princes also, with their sons and kinsmen, having met
with destruction on my account. Alas, what can be more painful than this.
Tell us, O prince, what destiny awaits us and the sons of Dhritarashtra,
who, driven by fate and anger, have done this abhorrent act. O 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, am denied all peace of mind by beholding thee
on the bare earth in this sorry condition. The wicked Duryodhana, the
most infamous of his race, 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. O hero that
never swervest from virtue, had I with my brothers met with destruction
ere this at the hands of our enemies on the battle-field, I would not
have found thee in this pitiful plight, thus pierced with arrows. Surely,
O prince, the Maker had created is to become perpetrators of evil deeds.
O 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.'

"Bhishma replied, 'Why, O 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 Mrityu and Gautami with Kala and the Fowler and the
serpent. There was, O 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 son 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, O Arjunaka of little understanding, 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 burdening himself
with such folly sink 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 the 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 living creature?'

"The fowler said, 'I know, O lady that knowest the difference between
right and wrong, that the great are afflicted at the afflictions of all
creatures. But these words which thou hast spoken are fraught with
instruction for only a self-contained person (and not for one plunged in
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 beatitude (in the next world for acts like these).
therefore, O 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.'

"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 sacrificed 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, O fowler, my son will not be
restored to life, nor do I see that any other end will be attained by its
death: therefore, do thou, O 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 sacrifice Mahadeva secured
his share of sacrificial offerings: do thou, therefore, destroy this
serpent immediately without any misgivings in thy mind!'

"Bhishma continued, 'The high-souled Gautami, although repeatedly incited
by the fowler for the destruction of the serpent did not bend her mind to
that sinful act. The serpent, painfully 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, 'O 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. 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, O
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, (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 in unison 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 his child).
Therefore, thou dost 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?'

"The serpent said, 'Whether any cause exists or not,[1] 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, O 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.'[2]

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

"The serpent said, 'O 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 as to the
result in this connection.'

"Bhishma 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, O 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 like the
clouds, O serpent, influenced by Kala. All attitudes appertaining to
Sattwa or Rajas, or Tamas, are provoked by Kala, and operate in all
creatures. All creatures, mobile and immobile, in heaven, or earth, are
influenced by Kala. The whole universe, O serpent, is imbued with this
same influence of Kala. All acts in this world and all abstentions, as
also all their modifications, are said to be influenced by Kala, Surya,
Soma, Vishnu, Water, Wind, the deity of a hundred sacrificer, Fire, Sky,
Earth, Mitra and Parjanya, Aditi, and the Vasus, Rivers and Oceans, all
existent and non-existent objects, are created and destroyed by Kala.
Knowing this, why dost thou, O serpent, consider me to be guilty? If any
fault attaches to me in this, thou also wouldst be to blame.'

"The serpent said, 'I do not, O 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 him, it is not for me to scan the fault.
We have no right to do so. 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, O 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 the 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 sinful acts!'

"Mrityu said, 'We both are not free agents, but are dependent 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, O serpent and Mrityu, be dependent on
Kala, I am curious to know how pleasure (arising from doing good) and
anger (arising from doing evil) are caused.'

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

"Bhishma continued, 'Then Kala arrived at that scene of disputation on
this point of morality, and spoke thus to the serpent and Mrityu and the
fowler Arjunaka assembled together.'

"Kala said, 'Neither Mrityu, nor this serpent, nor I, O fowler, am guilty
of the death of any creature. We are merely the immediate exciting 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 as a result of its 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 are subject to the
influence of our respective Karma. Karma is an aid to salvation even as
sons are, and Karma also is an indicator of virtue and vice in man. We
urge one another even as acts urge 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 Mrityu, nor the serpent, nor this old
Brahmana lady, is the cause of this child's death. He himself is the
cause here. Upon Kala, O 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 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, O 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 that these lords of Earth have all been slain
(in this war) as a result of acts of Kalas.'"

Vaisampayana said, "Having heard all this, the powerful and virtuous
Yudhishthira became consoled in mind, and again 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, O
foremost of intelligent men. I am desirous of again hearing the recital
of some history full of religious instruction, and it behoves thee to
gratify me. O 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 as an illustration of the
subject of the conquest by a householder, over Mrityu, through the
practice of virtue. The Prajapati Manu had a son, O king, of the name of
the Ikshwaku. Of that king, illustrious as Surya, were born a hundred
sons. His tenth son, O Bharata, was named Dasaswa, and this virtuous
prince of infallible prowess became the king of Mahismati. Dasaswa's son,
O king, was a righteous prince whose mind was constantly devoted to the
practice of truth and charity and devotion. He was known by the name of
Madiraswa and ruled over the Earth as her lord. He was constantly devoted
to the study of the Vedas as also of the science of arms. Madiraswa'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 Suvira. 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 Sudurjaya.
And Durjya 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 profusely in the kingdom of this monarch, who never fled from the
battlefield and was possessed of valour like unto Indra himself. The
cities and the kingdom of this king were filled with riches and gems and
cattle and grain of various kinds. There was no miser in his kingdom nor
any person afflicted with distress or poverty. Nor was there in his
kingdom any person that was weak in body or afflicted with disease. That
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-restrained 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, auspicious and sacred and of cool
waters, in her own nature, O Bharata, courted him. He begot upon that
river, a lotus-eyed daughter, by name Sudarsana, who was, O king, endued
with great beauty. No creature, O Yudhisthira, had ever been born before
among womankind, that was, possessed of such beauty as that excellent
damsel who was the daughter of Duryodhana. The god Agni himself courted
the beautiful princess Sudarsana, and taking the shape of a Brahmana, O
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, it
must be mine. Do you fully investigate the matter.--Then hearing the
king's words, O foremost prince of Bharata's race, the Brahmanas,
restraining speech, sought 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 those utterers of Brahma, was
delighted at heart, and said,--Be it so.--The king craved a boon of the
illustrious fire-god as the marriage dower,--Do thou, O Agni, deign to
remain always with us here.--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, 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 Sudarsana
as his bride, even as he accepts libations of clarified butter at
sacrifices, Agni was well pleased with her appearance, her beauty, grace,
character, and nobility of birth, and was minded to beget offspring upon
her. And a son by Agni, of the name of Sudarsana, was soon born of her.
Sudarsana also was, in appearance, as beautiful 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 grandfather 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 Sudarsana for
wife. Sudarsana, O king, leading the life of a householder with Oghavati,
used to dwell in Kurukshetra 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, O king, said to Oghavati,--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. O beautiful one,
this vow is always present in the mind, since for householders, 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. 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 commandest
me.--Then Mrityu, O king, desiring to over-reach Sudarsana, began to
watch him for finding out his lathes. On a certain occasion, when the son
of Agni went out to fetch firewood from the forest, a graceful Brahmana
sought the hospitality of Oghavati with these words:--O 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 to-day.--The princess of great fame, thus addressed by
that Brahmana, O 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, O blessed one.
Do thou act accordingly without any hesitation in thy mind. 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.--Remembering the words of her husband who
was desirous of acquiring the virtue of householders, she cheerfully
approached the regenerate Rishi. Meanwhile, 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,--Whether art thou gone?--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, overcome with shame. Sudarsana,
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
disappearance). Why does not that simple and truthful lady, devoted to
her husband, alas, answer to my call today as she used to do before with
sweet smiles? Then that Brahmana, who was within the hut, thus replied to
Sudarsana,--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
welcome, I have, O 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.
Mrityu, armed with the iron club, pursued the Rishi at that moment,
desirous of compassing the destruction of one that would, he thought,
deviate from his promise. Sudarsana 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
householder obtain the highest merit by honouring a guest. It is said by
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 taken. As I have truly made this
statement, by that truth, O Brahmana, I shall attain to the knowledge of
Self. O foremost 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. At this, O Bharata, there arose in all
directions, in repeated echoes, a voice, crying,--This is true, this is
not false. 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,--O sinless one, I am Dharma; All glory to thee.
I came here, O 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? O best of men, no
one in the three worlds has the ability to insult, even with 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, endued with austere penances, shall, for the salvation
of the world, be metamorphosed into a mighty river. 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 of 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 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, O prince
of virtuous men has, by serving thee, conquered affliction, desire,
illusion, enmity and lassitude of mind!'