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

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

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SECTION CLXVIII

"Yudhishthira said, 'It is seen that if a person happens to be
unfortunate, he fails to acquire wealth, how great so ever his strength.
On the other hand, if one happens to be fortunate, he comes to the
possession of wealth, even if he be a weakling or a fool. When, again,
the time does not come for acquisition, one cannot make an acquisition
with even one's best exertion. When, however, the time comes for
acquisition, one wins great wealth without any exertion. Hundreds of men
may be seen who achieve no result even when they exert their best. Many
persons, again, are seen to make acquisitions without any exertion. If,
wealth were the result of exertion, then one could, with exertion,
acquire it immediately. Verily, if the case were so, no man of learning
could then be seen to take the protection for the sake of his livelihood,
of one destitute of learning, Among men, that which is not (destined) to
be attained, O chief of the Bharatas, is never attained. Men are seen to
fail in achieving results even with the aid of their best exertions. One
may be seen to seek wealth by hundreds of means (and yet failing to
acquire it); while another, without at all seeking it, becomes happy in
its possession. Men may be seen doing evil acts continually (for wealth)
and yet failing to acquire it. Others are in the enjoyment of wealth
without doing any evil act whatever. Others, again, who are observant of
the duties assigned to them by the scriptures, are without wealth. One
may be seen to be without any knowledge of the science of morals and
policy even after one has studied all the treatises on that science. One,
again, may be seen appointed as the prime minister of a king without
having at all studied the science of morals and policy. A learned man may
be seen that is possessed of wealth. One destitute of learning may be
seen owning wealth. Both kinds of men, again, may be seen to be entirely
destitute of wealth. If, by the acquisition of learning one could acquire
the happiness of wealth, then no man of learning could be found living,
for the very means of his subsistence, under the protection of one
destitute of learning. Indeed, if one could obtain by the acquisition of
learning, all desirable objects like a thirsty individual having his
thirst slaked upon obtaining water, then none in this world would have
shown idleness in acquiring learning. If, one's time has not come, one
does not die even if one be pierced with hundreds of shafts. On the other
hand, one lays down one's life, if one's hour has come, even if it be a
blade of grass with which one is struck.'

"Bhishma said, 'If one, setting oneself to undertaking involving even
great exertions, fails to earn wealth, one should then practise severe
austerities. Unless seeds be sown, no crops appear. It is by making gifts
(to deserving persons in this life) that one acquires (in one's next
life) numerous objects of enjoyment, even as one becomes possessed of
intelligence and wisdom by waiting upon those that are venerable for
years. The wise have said that one becomes possessed of longevity by
practising the duty of abstention from cruelty to all creatures. Hence,
one should make gifts and not solicit (or accept them when made by
others). One should worship those individuals that are righteous. Verily,
one should be sweet-speeched towards all, and always do what is agreeable
to others. One should seek to attain to purity (both mental and
external). Indeed, one should always abstain from doing injury to any
creature. When in the matter of the happiness and woe of even insects and
ants, their acts (of this and past lives) and Nature constitute the
cause, it is meet, O Yudhishthira, that thou shouldst he tranquil!'"[627]

SECTION CLXIV

"Bhishma said, 'If one does acts oneself that are good or causes others
to accomplish them, one should then expect to attain to the merits of
righteousness. Similarly, if one does acts oneself that are evil, and
causes others to accomplish them, one should never expect to attain to
the merits of righteousness.[628] At all times, it is Time that, entering
the understandings of all creatures, sets them to acts of righteousness
or unrighteousness, and then confer felicity or misery upon them. When a
person, beholding the fruits of Righteousness, understands Righteousness
to be superior, it is then that he inclines towards Righteousness and
puts faith in it. One, however, whose understanding is not firm, fails to
put faith in it, As regards faith in Righteousness, it is this (and
nothing else). To put faith in Righteousness is the indication of the
wisdom of all persons. One that is acquainted with both (i.e., what
should be done and what should not be done), with a view to
opportuneness, should, with care and devotion, achieve what is right.
Those Righteous men who have in this life been blessed with affluence,
acting of their own motion, take particular care of their souls so that
they may not, in their next lives, have to take birth as persons with the
attribute of Passion predominating in them. Time (which is the supreme
disposer of all things) can never make Righteousness the cause of misery.
One should, therefore, know that the soul which is righteous is certainly
pure (i.e., freed from the element of evil and misery). As regards
Unrighteousness, it may be said that, even when of large proportions, it
is incapable of even touching Righteousness which is always protected by
Time and which shines like a blazing fire. These are the two results
achieved by Righteousness, viz., the stainlessness of the soul and
unsusceptibility of being touched by Unrighteousness. Verily,
Righteousness is fraught with victory. Its effulgence is so great that it
illumines the three worlds. A man of wisdom cannot catch hold of a sinful
person and forcibly cause him to become righteous. When seriously urged
to act righteously, the sinful only act with hypocrisy, impelled by fear.
They that are righteous among the Sudras never betake themselves to such
hypocrisy under the plea that persons of the Sudra order are not
permitted to live according to any of the four prescribed modes. I shall
tell thee particularly what the duties truly are of the four orders. So
far as their bodies are concerned, the individuals belonging to all the
four orders have the five primal elements for the constituent
ingredients. Indeed, in this respect, they are all of the same substance.
For all that, distinctions exist between them in respect of both
practices relating to life or the world and the duties of righteousness.
Notwithstanding these distinctions, sufficient liberty of action is left
to them in consequence of which all individuals may attain to an equality
of condition. The regions of felicity which represent the consequences or
rewards of Righteousness are not eternal, for they are destined to come
to an end. Righteousness, however, is eternal. When the cause is eternal,
why is the effect not so?[629] The answer to this is as follows. Only
that Righteousness is eternal which is not promoted by the desire of
fruit or reward. (That Righteous, however, which is prompted by the
desire of reward, not eternal. Hence, the reward though undesired that
attaches to the first kind of Righteousness, viz., attainment of identity
with Brahman, is eternal. The reward, however, that attaches to that
Righteousness prompted by desire of fruit. Heaven is not eternal).[630]
All men are equal in respect of their physical organism. All of them,
again, are possessed of souls that are equal in respect of their nature.
When dissolution comes, all else dissolve away. What remains is the
inceptive will to achieve Righteousness. That, indeed, reappears (in next
life) of itself.[631] When such is the result (that is, when the
enjoyments and endurance of this life are due to the acts of a past
life), the inequality of lot discernible among human beings cannot be
regarded in any way anomalous. So also, it is seen that those creatures
that belong to the intermediate orders of existence are equally subject,
in the matter of their acts, to the influence of example.'"

SECTION CLXV

"Vaisampayana said, 'That perpetuator of Kuru's race, viz., Yudhishthira
the son of Pandu, desirous of obtaining such good as is destructive of
sins, questioned Bhishma who was lying on a bed of arrows, (in the
following words).'

"Yudhishthira said, 'What, indeed, is beneficial for a person in this
world? What is that by doing which one may earn happiness? By what may
one be cleansed of all one's sins? Indeed, what is that which is
destructive of sins?'

"Vaisampayana continued, 'In this connection, the royal son of Santanu, O
foremost of men, duly recited the names of the deities unto Yudhishthira
who was desirous of hearing.'

"Bhishma said, 'O son, the following names of the deities with those of
the Rishis, if duly recited morning, noon, and evening, become
efficacious cleansers of all sins. Acting with the aid of one's senses
(or knowledge and action), whatever sins one may commit by day or by
night or by the two twilights, consciously, or unconsciously one is sure
to be cleansed therefrom and become thoroughly pure by reciting these
names. One that takes those names has never to become blind or deaf;
indeed, by taking those names, one always succeeds in attaining to what
is beneficial. Such a man never takes birth in the intermediate order of
beings, never goes to hell, and never becomes a human being of any of the
mixed castes. He has never to fear the accession of any calamity. When
death comes, he never becomes stupefied. The master of all the deities
and Asuras, resplendent with effulgence, worshipped by all creatures,
inconceivable, indescribable, the life of all living beings, and unborn,
is the Grandsire Brahma, the Lord of the universe. His chaste spouse is
Savitri. Then comes that origin of the Vedas, the creator Vishnu,
otherwise called Narayana of immeasurable puissance. Then comes the
three-eyed Lord of Lima; then Skanda the generalissimo of the celestial
forces; then Visakha; then Agni the eater of sacrificial libations; then
Vayu the god of wind; then Chandramas; then Aditya the god of the sun,
endued with effulgence; then the illustrious Sakra the lord of Sachi; and
Yama with his spouse Dhumorna; and Varuna with Gauri; Kuvera the lord of
treasures, with his spouse Riddhi; the amiable and illustrious cow
Surabhi; the great Rishi Visravas; Sankalpa, Ocean, Gangs: the other
sacred Rivers; the diverse Maruts; the Valkhilyas crowned with success of
penances; the island-born Krishna; Narada; Parvata; Viswavasu; the Hahas;
the Huhus; Tumvuru; Chitrasena; the celestial messenger of wide
celebrity; the highly blessed celestial maidens; the celestial Apsaras,
Urvasi, Menaka, Rambha; Misrakesi, Alamvusha, Viswachi, Ghritachi,
Panchachuda, Tilottama, the Adityas, the Vasus, the Aswins, the Pitris;
Dharma (Righteousness); Vedic lore, Penances, Diksha, Perseverance (in
religious acts), the Grandsire, Day and Night, Kasyapa the son of
Marichi, Sukra, Vrihaspati, Mangala the son of Earth, Vudha, Rahu,
Sanischara, the Constellations, the Seasons, the Months, the Fortnights,
the Year, Garuda, the son of Vinata, the several Oceans, the sons of
Kadru, viz., the Snakes, Satadru, Vipasa, Chandrabhaga, Saraswati,
Sindhu, Devika, Prabhasa, the lakes of Pushkara, Ganga, Mahanadi, Vena,
Kaveri, Narmada, Kulampuna Visalya, Karatoya, Amvuvahini. Sarayu,
Gandaki, the great river Lohita, Tamra, Aruna, Vetravati, Parnasa,
Gautami, the Godavari, Vena, Krishnavena, Dwija, Drishadvati, Kaveri,
Vankhu, Mandakini Prayaga, Prabhasa, the sacred Naimisha, the spot sacred
to Visweswara or Mahadeva, viz., Kasi, that lake of crystal water,
Kurukshetra full of many sacred waters, the foremost of oceans (viz., the
ocean of milk), Penances, Gifts, Jamvumarga, Hiranwati, Vitasta, the
river Plakshavati, Vedasmriti, Vedavati, Malava, Aswavati, all sacred
spots on Earth, Gangadwara, the sacred Rishikulya, the river Chitravaha,
the Charmanwati, the sacred river Kausiki, the Yamuna, the river
Bhimarathi, the great river Vahuda, Mahendravani, Tridiva Nilika,
Saraswati, Nanda, the other Nanda, the large sacred lake, Gaya,
Phalgutirtha Dharmarayana (the sacred forest) that is peopled with the
deities, the sacred celestial river, the lake created by the Grandsire
Brahma which is sacred and celebrated over the three worlds, and
auspicious and capable of cleansing all sins, the Himavat mountain endued
with excellent herbs, the Vindhya mountain variegated with diverse kinds
of metals, containing many Tirthas and overgrown with medicinal herbs.
Meru, Mahendra, Malaya, Sweta endued with silver, Sringavat, Mandara,
Nila, Nishada, Dardurna, Chitrakuta, Anjanabha, the Gandhamadana
mountains; the sacred Somagiri, the various other mountains, the cardinal
points of the compass, the subsidiary points, the Earth, all the trees,
the Viswedevas, the Firmament, the Constellations, the Planets, and the
deities,--let these all, named and unnamed, rescue and cleanse us! The
man who takes the names of these becomes cleansed of all his sins. By
hymning their praises and gratifying them, one becomes freed from every
fear. Verily, the man who delights in uttering the hymns in praise of the
deities becomes cleansed of all such sins as lead to birth in impure
orders. After this recital of the deities, I shall name those learned
Brahmanas crowned with ascetic merit and success and capable of cleaning
one of every sin. They are Yavakrita and Raibhya and Kakshivat and
Aushija, and Bhrigu and Angiras and Kanwa, and the puissant Medhatithi,
and Varhi possessed of every accomplishment. These all belong to the
eastern region. Others, viz., Unmuchu, Pramuchu, all highly blessed,
Swastyatreya of great energy, Agastya of great prowess, the son of Mitra
and Varuna; Dridhayu and Urdhavahu, those two foremost and celebrated of
Rishis,--these live in the southern region. Listen now to me as I name
those Rishis that dwell in the western region. They are Ushango with his
uterine brothers, Parivyadha of great energy, Dirghatamas, Gautama,
Kasyapa, Ekata, Dwita, Trita, the righteous-souled son of Atri (viz.,
Durvasa), and puissant Saraswat. Listen now to me as I name those Rishis
that worship the deities in sacrifices, dwelling in the northern region.
They are Atri, Vasishtha, Saktri, Parasara's son Vyasa of great energy;
Viswamitra, Bharadwaja, Jamadagni, the son of Richika, Rama, Auddalaka,
Swetaketu, Kohala, Vipula, Devala, Devasarman, Dhaumya, Hastikasyapa,
Lomasa, Nachiketa, Lomaharsana, Ugrasravas, and Bhrigu's son Chyavana.
This is the tale of Rishis possessed of Vedic lore. They are primeval
Rishis, O king, whose names, if taken, are capable of cleansing one of
every sin. After this I shall recite the names of the principal kings.
They are Nriga, Yayati, Nahusha, Yadu, Puru of great energy, Sagara,
Dhundhumara, Dilipa of great prowess, Krisaswa, Yauvanaswa, Chitraswa,
Satyavat, Dushmanta, Bharata who became an illustrious Emperor over many
kings, Yavana, Janaka, Dhrishtaratha, Raghu, that foremost of kings,
Dasaratha, the heroic Rama, that slayer of Rakshasas, Sasavindu.
Bhagiratha, Harischandra, Marutta, Dridharatha, the highly fortunate
Alarka, Aila, Karandhama, that foremost of men, Kasmira, Daksha,
Amvarisha, Kukura, Raivata of great fame, Kuru, Samvarana, Mandhatri of
unbaffled prowess, the royal sage Muchukunda, Jahnu who was much favoured
by Janhavi (Ganga), the first (in point of time) of all kings, viz.,
Prithu the son of Vena, Mitrabhanu, Priyankara, Trasadasyu, Sweta that
foremost of royal sages, the celebrated Mahabhisha, Nimi Ashtaka, Ayu,
the royal sage Kshupa, Kaksheyu, Pratardana, Devodasa, Sudasa,
Kosaleswara, Aila, Nala, the royal sage Manu, that lord of all creatures,
Havidhara, Prishadhara, Pratipa, Santanu, Aja, the senior Varhi, Ikshwaku
of great fame, Anaranya, Janujangha, the royal sage Kakshasena, and many
others not named (in history). That man who rising at early dawn takes
the names of these kings at the two twilights, viz., at sunset and
sunrise, with a pure body and mind and without distracted attention,
acquires great religious merit. One should hymn the praises of the
deities, the celestial Rishis, and the royal sages and say, 'These lords
of the creation will ordain my growth and long life and fame! Let no
calamity be mine, let no sin defile me, and let there be no opponents or
enemies of mine! Without doubt, victory will always be mine and an
auspicious end hereafter!'"

SECTION CLXVI

"Janamejaya said, 'When that foremost person among the Kauravas, viz.,
Bhishma, was lying on a bed of arrows,--a bed that is always coveted by
heroes,--and when the Pandavas, were sitting around him, my great
grandsire Yudhishthira of much wisdom, heard these expositions of
mysteries with respect to the subject of duty and had all his doubts
solved. He heard also what the ordinance are that apply to the subjects
of gifts, and thus had all his doubts removed with respect to the topics
of righteousness and wealth. It behoveth thee, O learned Brahmana, to
tell me now what else did the great Pandava king do.'

"Vaisampayana said, 'When Bhishma became silent, the entire circle of
king (who were seated around him) became perfectly silent. Indeed, they
all sat motionless there, like figures painted on canvass. Then Vyasa the
son of Satyavati, having reflected for a moment, addressed the royal son
of Ganga, saying, 'O king, the Kuru chief Yudhishthira has been restored
to his own nature, along with all brothers and followers. With Krishna of
great intelligence by his side, he bends his head in reverence unto thee.
It behoveth thee to give him leave for returning to the city.' Thus
addressed by the holy Vyasa, the royal son of Santanu and Ganga dismissed
Yudhishthira and his counsellors. The royal son of Santanu, addressing
his grandson in a sweet voice, also said, 'Do thou return to the city, O
king! Let fever of thy heart be dispelled. Do thou adore the deities in
diverse sacrifices distinguished by large gifts of food and wealth, like
Yayati himself, O foremost of kings, endued with devotion and
self-restraint. Devoted to the practice of the Kshatriya order, do thou,
O son of Pritha, gratify the Pitris and the deities. Thou shalt then earn
great benefits. Indeed, let the fever of thy heart be dispelled. Do thou
gladden all thy subjects. Do thou assure them and establish peace among
all. Do thou also honour all thy well-wishers with such rewards as they
deserve! Let all thy friends and well-wishers live, depending on thee for
their means, even as birds live, depending for their means upon a
full-grown tree charged with fruit and standing on a sacred spot. When
the hour comes for my departure from this world, do thou come here, O
king. The time when I shall take leave of my body is that period when the
sun, stopping in his south-ward course, will begin to return northwards!'
The son of Kunti answered, 'So be it!' And saluted his grandsire with
reverence and then set out, with all his relatives and followers, for the
city called after the elephant. Placing Dhritarashtra at the head and
also Gandhari who was exceedingly devoted to her lord, and accompanied by
the Rishis and Kesava, as also by the citizens and the inhabitants of the
country and by his counsellors, O monarch, that foremost one of Kuru's
race entered the city named after the elephant.'"

SECTION CLXVII

"Vaisampayana said, 'Then the royal son of Kunti, having duly honoured
the citizens and the inhabitants of the province, dismissed them to their
respective homes. The Pandava king then consoled these women, who had
lost their heroic husbands and sons in the battle, with abundant gift of
wealth. Having recovered his kingdom, Yudhishthira of great wisdom caused
himself to be duly installed on the throne. That foremost of men then
assured all his subjects by diverse acts of good will. That foremost of
righteous men then set himself to earn the substantial blessing of the
Brahmanas, of the foremost military officers, and the leading citizens.
The blessed monarch having passed fifty nights in the capital recollected
the time indicated by his grandsire as the hour of his departure from
this world. Accompanied by a number of priests he then set out of the
city named after the elephant, having seen that the sun ceasing to go
southwards had begun to proceed in his northward course. Yudhishthira the
son of Kunti took with him a large quantity of clarified butter and
floral garlands and scents and silken cloths and excellent sandalwood and
Aquilaria Agallocha and dark sloe wood, for cremating the body of
Bhishma. Diverse kinds of costly garlands and gems also were among those
stores. Placing Dhritarashtra ahead and queen Gandhari celebrated for her
virtues, and his own mother Kunti and all his brothers also, Yudhishthira
of great intelligence, accompanied by Krishna and Vidura of great wisdom,
as also by Yuyutsu and Yuyudhana, and by his other relatives and
followers forming a large train, proceeded, his praises hymned the while
by eulogists and bards. The sacrificial fires of Bhishma were also borne
in the procession. Thus accompanied, the king set out from his city like
a second chief of the deities. Soon he came upon the spot where the son
of Santanu was till lying on his bed of arrows. He beheld his grandsire
waited upon with reverence by Parasara's son Vyasa of great intelligence,
by Narada, O royal sage, by Devala and Asita, and also by the remnant of
unslain kings assembled from various parts of the country. Indeed, the
king saw that his high-souled grandsire, as he lay on his heroic bed, was
guarded on all sides by the warriors appointed for that duty. Alighting
from his car, King Yudhishthira with his brothers saluted his grandsire,
the chastiser of all foes. They also saluted the Rishis with the
island-born Vyasa at their head. They were saluted in return by them.
Accompanied by his priests each of whom resembled the grandsire Brahman
himself, as also by his brothers, Yudhishthira of unfading glory then
approached that spot whereon Bhishma lay on his bed of arrows surrounded
by these reverend Rishis. Then king Yudhishthira the just, at the head of
his brothers, addressed that foremost one of Kuru's race, viz., the son
of the River Ganga, as he lay on that bed of his, saying, 'I am
Yudhishthira, O king! Salutations to thee, O son of the River Janhavi! If
thou hearest me still, tell me what I am to do for thee! Bearing with me
thy sacrificial fires, I have come here, O king, and wait upon thee at
the hour indicated! Preceptors of all branches of learning, Brahmanas,
Ritwiks, all my brothers, thy son, viz., king Dhritarashtra of great
energy, are all here with my counsellors as also Vasudeva of great
prowess. The remnant of unslain warriors, and all the denizens of
Kurujangala, are also here. Opening thy eyes, O chief of Kuru's race, do
thou behold them! Whatever should be done on this occasion has all been
arranged and provided for by me. Indeed, at this hour which thou hadst
indicated, all things have been kept ready!'

"Vaisampayana continued, 'Thus addressed by Kunti's son of great
intelligence, the son of Ganga opened his eyes and saw all the Bharatas
assembled there and standing around him. The mighty Bhishma then, taking
the strong hand of Yudhishthira, addressed him in a voice deep as that of
the clouds. That thorough master of words said, 'By good luck, O son of
Kunti, thou hast come here with all thy counsellors, O Yudhishthira! The
thousand-rayed maker of day, the holy Surya has begun his northward
course. I have been lying on my bed here for eight and fifty nights.
Stretched on these sharp-pointed arrows I have felt this period to be as
long as if it was a century. O Yudhishthira, the lunar month of Magha has
come. This is, again, the lighted fortnight and a fourth part of it ought
by this (according to my calculations) be over.' Having said so unto
Yudhishthira the son of Dharma, Ganga's son Bhishma then saluted
Dhritarashtra and said unto him as follows.'

"Bhishma said, 'O king, thou art well-conversant with duties. All thy
doubts, again, relating to the science of wealth have been well-solved.
Thou hast waited upon many Brahmanas of great learning. The subtle
sciences connected with the Vedas, all the duties of religion, O king,
and the whole of the four Vedas, are well-known to thee! Thou shouldst
not grieve, therefore, O son of Kuru! That which was pre-ordained has
happened. It could not be otherwise. Thou hast heard the mysteries
relating to the deities from the lips of the island-born Rishi himself.
Yudhishthira and his brothers are morally as much thy sons as they are
the sons of Pandu. Observant of the duties of religion, do thou cherish
and protect them. In their turn, they are always devoted to the service
of their seniors. King Yudhishthira the just is pure-souled. He will
always prove obedient to thee! I know that he is devoted to the virtue of
compassion or abstention from injury. He is devoted to his seniors and
preceptors. Thy sons were all wicked-souled. They were wedded to wrath
and cupidity. Overwhelmed by envy, they were all of wicked behavior. It
behoveth thee not to grieve for them!'