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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"Vaisampayana continued, 'Having said this much unto Dhritarashtra of
great wisdom, the Kuru hero then addressed Vasudeva of mighty arms.'

"Bhishma said, 'O holy one, O god of all gods, O thou that art worshipped
by all the deities and Asuras, O thou that didst cover the three worlds
with three steps of thine, salutations to thee, O wielder of the conch,
the discus, and the mace! Thou art Vasudeva, thou art of golden body,
thou art the one Purusha (or active agent), thou art the creator (of the
universe), thou art of vast proportions. Thou art Jiva. Thou art subtle.
Thou art the Supreme and eternal Soul. Do thou, O lotus-eyed one, rescue
me, O foremost of all beings! Do thou, give me permission, O Krishna, to
depart from this world, O thou that art Supreme felicity, O foremost of
all beings! The sons of Pandu should ever be protected by thee. Thou art,
indeed, already their sole refuge. Formerly, I spoke to the foolish
Duryodhana of wicked understanding that thither is Righteousness where
Krishna is, and that there is victory where Righteousness is. I further
counselled him that relying on Vasudeva as his refuge, he should make
peace with the Pandavas. Indeed, I repeatedly told him, 'This is the
fittest time for thee to make peace! The foolish Duryodhana of wicked
understanding, however, did not do my bidding. Having caused a great
havoc on earth, at last, he himself laid down his life. Thee, O
illustrious one, I know to be that ancient and best of Rishis who dwelt
for many years in the company of Nara, in the retreat of Vadari. The
celestial Rishi Narada told me this, as also Vyasa of austere penances.
Even they have said unto me that. Thyself and Arjuna are the old Rishis
Narayana and Nara born among men. Do thou, O Krishna, grant me leave, I
shall cast off my body. Permitted by thee, I shall attain to the highest
end!'

"Vasudeva said, 'I give thee leave, O Bhishma! Do thou, O king, attain to
the status of the Vasus, O thou of great splendour, thou hast not been
guilty of a single transgression in this world. O royal sage, thou art
devoted to thy sire. Thou art, therefore, like a second Markandeya! It is
for that reason that death depends upon thy pleasure even as thy slave
expectant of reading thy pleasure!'

"Vaisampayana continued, 'Having said these words, the son of Ganga once
more addressed the Pandavas headed by Dhritarashtra, and other friends
and well-wishers of his, 'I desire to cast off my lifebreaths. It
behoveth you to give me leave. Ye should strive for attaining to truth.
Truth constitutes the highest power. Ye should always live with Brahmanas
of righteous conduct, devoted to penances, ever abstaining from cruel
behaviour, and who have their souls under control!' Having said these
words unto his friends and embraced them all, the intelligent Bhishma
once more addressed Yudhishthira, saying, 'O king, let all Brahmanas,
especially those that are endued with wisdom, let them who are
preceptors, let those who are priests capable of assisting as sacrifices,
be adorable in thy estimation.'"

SECTION CLXVIII

"Vaisampayana said, 'Having said so unto all the Kurus, Bhishma, the son
of Santanu, remained silent for sometime, O chastiser of foes He then
held forth his life-breaths successively in those parts of his body which
are indicated in Yoga. The life-breaths of that high-souled one,
restrained duly, then rose up. Those parts of the body of Santanu's son,
in consequence of the adoption, of Yoga, from which the life-breaths went
up, became soreless one after another. In the midst of those high-souled
persons, including those great Rishis with Vyasa at their head, the sight
seemed to be a strange one, O king. Within a short time, the entire body
of Bhishma became shaftless and soreless. Beholding it, all those
distinguished personages with Vasudeva at their head, and all the
ascetics with Vyasa, became filled with wonder. The life-breaths,
restrained and unable to escape through any of the outlets, at last
pierced through the crown of the head and proceeded upwards to heaven.
The celestial kettle-drums began to play and floral showers were rained
down. The Siddhas and regenerate Rishis, filled with delight, exclaimed,
'Excellent, Excellent!' 'The life-breaths of Bhishma, piercing through
the crown of his head, shot up through the welkin like a large meteor and
soon became invisible. Even thus, O great king, did Santanu's son, that
pillar of Bharata's race, united himself with eternity. Then the
high-souled Pandavas and Vidura, taking a large quantity of wood and
diverse kinds of fragrant scents, made a funeral pyre. Yuyutsu and others
stood as spectators of the preparations. Then Yudhishthira and the
high-souled Vidura wrapped Bhishma's body with silken cloth and floral
garlands. Yuyutsu held an excellent umbrella, over it Bhimasena and
Arjuna both held in their hands a couple of yak-tails of pure white. The
two sons of Madri held two head-gears in their hands. Yudhishthira and
Dhritarashtra stood at the feet of the lord of the Kurus, taking up
palmyra fans, stood around the body and began to fan it softly. The Pitri
sacrifice of the high-souled Bhishma was then duly performed. Many
libations were poured upon the sacred fire. The singers of Samans sang
many Samans. Then covering the body of Ganga's son with sandal wood and
black aloe and the bark wood, other fragrant fuel, and setting fire to
the same, the Kurus with Dhritarashtra and others, stood on the right
sight of the funeral pyre. Those foremost ones of Kuru's race, having
thus cremated the body of the son of Ganga, proceeded to the sacred
Bhagirathi, accompanied by the Rishis. They were followed by Vyasa, by
Narada, by Asita, by Krishna, by the ladies of the Bharata race, as also
by such of the citizens of Hastinapore as had come to the place. All of
them, arrived at the sacred river, duly offered oblation of water unto
the high-souled son of Ganga. The goddess Bhagirathi, after those
oblations of water had been offered by them unto her son, rose up from
the stream, weeping and distracted by sorrow. In the midst of her
lamentations, she addressed the Kurus, 'Ye sinless ones, listen to me as
I say unto you all that occurred (with respect to my son). Possessed of
royal conduct and disposition, and endued with wisdom and high birth, my
son was the benefactor of all the seniors of his race. He was devoted to
his sire and was of high vows. He could not be vanquished by even Rama of
Jamadagni's race with his celestial weapons of great energy. Alas, that
hero has been slain by Sikhandin. Ye kings, without doubt, my heart is
made of adamant, for it does not break even at the disappearance of that
son from my sight! At the Self choice at Kasi, he vanquished on a single
car the assembled Kshatriyas and ravished the three princesses (for his
step-brother Vichitravirya)! There was no one on earth that equalled him
in might. Alas, my heart does not break upon hearing the slaughter of
that son of mine by Sikhandin!' The puissant Krishna, hearing the goddess
of the great river indulging in these lamentations consoled her with many
soothing words. Krishna said, 'O amiable one, be comforted. Do not yield
to grief, O thou of beautiful features! Without doubt, thy son has gone
to the highest region of felicity! He was one of the Vasus of great
energy. Through a curse, O thou of beautiful features, he had to take
birth among men. It behoveth thee not to grieve for him. Agreeably to
Kshatriya duties, he was slain by Dhananjaya on the field of battle while
engaged in battle. He has not been slain, O goddess, by Sikhandin. The
very chief of the celestials himself could not slay Bhishma in battle
when he stood with stretched bow in hand. O thou of beautiful face, thy
son has, in felicity, gone to heaven. All the gods assembled together
could not slay him in battle. Do not, therefore, O goddess Ganga, grieve
for that son of Kuru's race. He was one of the Vasus, O goddess! Thy son
has gone to heaven. Let the fever of thy heart be dispelled.'

"Vaisampayana continued, 'That foremost of all rivers, thus addressed by
Krishna and Vyasa, cast off her grief, O great king, and became restored
to equanimity. All the kings there present, headed by Krishna, O monarch,
having honoured that goddess duly, received her permission to depart from
her banks.'"

The end of Anusasana Parva.

FOOTNOTES

1. The commentator explains this 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 case 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.

2. Even as the wind indicates the dry twigs to ignite,' adds the
commentator.

3. Literally, the releaser from bonds.

4. Refers to the curse pronounced on Viswamitra by the son of Vasishtha,
when the former acted as the priest of Trisanku. The curse was that
Viswamitra would partake of canine flesh by officiating as the priest of
one who himself was the partaker of such flesh. It is said that at a time
of great scarcity, Viswamitra was obliged to resort to dog's flesh for
food, and that as he was about to cook it, Indra pounced upon it and took
it away.

5. The constellation of the Great Bear.

6. The Pole Star.

7. Matanga was begotten upon a Brahmana woman by a Sudra father.

8. Charu is properly an oblation or rice, barley, and pulse, boiled with
butter and milk, for presentation to the gods in a sacrifice or ordinary
worship.

9. The meaning seems to be that if Destiny be unfavourable, there need
not be much fear with respect to this world. But if one be wanting in
Exertion, great must his fear be with respect to the next world, for
happiness can never be obtained in the next world unless one acts
righteously while here.

10. The commentator explains that hitam tad vada are understood in the
last line.

11. The commentator explains that the allusion 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 discoursing upon even
the topics of the world they select what is good and instructive but
reject what is evil and sinful, or, as the Commentator puts it, they know
the difference between what is soul and what is not soul.

12. Vrijinam is explained by the commentator as 'Sankatam, phalasa iti
yavat' etc.

13. i.e., one should keep oneself aloof from both Energy and Penances,
for both these can consume, if troubled or interfered with. By 'Energy'
is meant both physical and mental force. It belongs to the Kshatriya as
Penances belong to the Brahmana.

14. The commentator thinks that by Krishna, the Island-born Krishna or
Vyasa is meant.

15. The sense is that such a Brahmana, if his expectation be not
gratified, is competent to consume the person that has falsely raised
that expectation.

16. Akshyayyam is fire, because it is fire that eats the food offered to
the Pitris and makes it inexhaustible.

17. The sense is that as a physician cures diverse ailments of the body,
after the same manner, a gratified Brahmana cures diverse faults of the
kingdom in which he continues to live honoured and gratified by the king.

18. Santirishta is the rishti or benefits caused by santi. The
commentator cites Medini for explaining that 'rishti' is 'kshema'.

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

20. i.e. renouncing service which is the duty ordained for person of his
order, he desired to betake himself to universal Renunciation or Sanyasa,
without, however, the lingam or marks of that vow.

21. Sankalpa-niyamopetah means Sankalpasya nigraha, of chittavritti
nirodha; tena upetah.

22. No Brahmana, the scriptures declare, should ever assist a Sudra in
the performance of his religious or Pitri rites. Those Brahmanas that
violate this injunction fall away from their superior position. They are
condemned as Sudra-yajins. Here the Rishi, by only giving directions to
the Sudra as to how the Pitri rites were to be performed, became a
Sudra-yajin. There are many families to this day whose status has been
lowered in consequence of such or similar acts of indiscretion on the
part of their ancestors.

23. Atharva Veda Veda cha implies that the Atharvans were not generally
included under the term Veda by which the first three Vedas only were
meant.

24. Punyaha-vachana is a peculiar rite. The priest or some other Brahmana
is invited. Gifts are then made to him, and he utters benedictions in
return upon the giver. Yudhishthira used to invite every day a large
number of Brahmanas and make them very valuable presents for obtaining
their benedictions.

25. Or rather, superior. Guru is used to denote any senior as well as
preceptor.

26. The Diksha is that rite which one passes through by way of
preparation for those sacrifices and vows that one seeks to perform.

27. Satyanrite is equivalent to trade or barter.

28. Sanguptamanoratheshu is explained by the commentator as persons who
conceal their real sentiments by acting differently. The reference is to
hypocrites.

29. Vali (sing. of valayah) 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 animal life.

30. 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.

31. I give, in the affirmative 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 is 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 such. He that does not believe
that acts have fruits disbelieve the very Vedas which of course, is a
sinful act.

32. The sense is this: wealth is always agreeable to all persons but
Vasudeva is more agreeable than wealth. This attribute of being more
agreeable than wealth itself, that is being agreeable to all the
universe,--is due to the favour of Mahadeva. The commentator explains it
in an esoteric sense, coming to the conclusion that arthat
priyataratwancha means the attribute of becoming the Soul of all things
in the universe.

33. The allusion is to Krishna's penances for gratifying Mahadeva in
order to obtain a son. The son so obtained,--that is, as a boon from
Mahadeva, was Pradyumna begotten by Krishna upon Rukmini, his favourite
spouse.

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

35. Such verses are explained by the esoteric school in a different way.
Bhavanam is taken as standing for Hardakasam, i.e., the firmament of the
heart; adityas stand for the senses. The meaning then becomes,--'How can
one that is merely a man comprehend Sambhu whom the senses cannot
comprehend, for Sambhu dwells in the firmament of the heart and cannot be
seen but by the internal vision that Yoga supplies.' Some texts read
'nidhanamadim meaning end and beginning.'

36. It is said that for obtaining a worthy son, Krishna underwent the
austerest of penances on the breast of Himavat, with a view to gratifying
the god Mahadeva. The son obtained as a boon from Mahadeva was Samva, as
would appear from this and the succeeding verses. Elsewhere, however, it
is stated that the son so obtained was Pradyumna begotten upon Rukmini.
The inconsistency would disappear if we suppose that Krishna adored
Mahadeva twice for obtaining sons.

37. Dhava is Anogeissus latifolia. Wall, sin, Conocarpus latifolia Roxb.
Kakubha is otherwise called Arjuna which is identified with Terminalia
Arjuna, syn. Pentaptera Arjuna. Kadamva is Nauclea cadamba, Roxb.
Kuruveka is Barleria cristata, Linn. Ketaka is Pandanus odoratissimus,
Linn. Jamvu is Eugenia Jambolana. Patala is Stereospermum suaveolens syn.
Bignonia suaveolens, Roxb. Varunaka is Crataea, religiosa, syn. Capparis
trifoliata, Roxb. Vatasanabha is Aconitum ferox, Wall. Vilwa is Aegle
Marmelos. Sarala is Pinus longifolia, Roxb. Kapittha is Feronia
Elephantum. Piyala is Buchanania latifolia. Sala is Shorea robusta.
Vadari is Zisyphus jujuba. Kunda is Balanites Roxburghii, Punnaga is
Callophyllum inophyllum. Asoka is Saraca. Indica, Linn, syn Jonesia
Asoka, Roxb. Amra is Mangifera Indica. Kovidara is Bauhinia, accuminata
Linn. Champaka is Michelia Champaka, Linn. Panasa is Artocarpus
integrifolia, Linn.

38. Ganga is represented as the daughter of Rishi Jahnu, and hence is she
known by the name of Jahnavi. What is meant by Jahnavi having been always
represent there is that the goddess always stayed there in spirit,
desirous of conferring merit upon those that would reverence her.

39. i.e., never searching for food but taking what they saw, and never
using their hands also.

40. Graha is literally a planet; here, Mandara who is likened to an evil
planet in consequence of the mischief he did unto all.

41. Yoga in verse 84 is explained by the commentator as meaning the power
of creation. Chandra-Surya-parjanya-prithivyadi-sristi-samarthyam.
Similarly, by Saswatam Valam is meant that power which arises from
Brahmavidya.

42. Surabhi is the celestial cow, the original progenetrix of all kine in
Heaven and on Earth.

43. A Sanyasin is one that bears the stick as the badge of the mode of
life he has adopted. Chatrin is the king. Kundin is one with the
calabash. The meaning is that it is Mahadeva who becomes the Sanyasin or
the mendicant on the one hand and the monarch on the other.

44. Every person belonging to the three superior orders bears the Upavita
or sacred-thread as his badge. The deities also, including Mahadeva, bear
the Upavita. Mahadeva's Upavita is made of living snakes.

45. Arupa is formless, or as the commentator explains, nishkala, i.e.,
without parts, being indivisible. Arupa is of the form of multifarious
acts or operations or effects in the universe. Adyarupa is Hiranyagarbha.

46. The commentator explains that by saying that Maheswara is in the
heart, etc., 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
pranamaya kosha, the Manomaya kosha, and the Vijnanmaya kosha. What is
meant by Yogatman is that he is the Soul or essence of Yoga of the
Chidachidgranthi, i.e., the Anandamaya kosha. By Yogasanjnita is meant
that he is Yoga or the Twam padarthah.

47. The meaning seems to be this; the man that is not devoted to Mahadeva
is sure to be subjected to misery. His distress will know no bounds. To
think 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 would not be correct.

48. Bhuta-bhavana-Bhavajnam is one acquainted with both the bhavana and
the bhava of all bhutas, i.e., all the living creatures.

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

50. Mahadeva, has spoken of as Brahma, first filled Space with his
energy. Space forming, as it were, the material with which everything
else was created. Having filled Space as it were with creative energy, he
created the primeval egg and placed Brahma or the Grandsire of the
universe within it.

51. Tanmatras are the subtile elements, those which we perceive being
gross ones.

52. Here Mahadeva is represented as Supreme Brahman. Hence, the Being
that created Brahma, Vishnu, and Rudra, derived his power to create from
Mahadeva. Thus Mahadeva is Unmanifest Brahma.

53. Sampadayitum is aisaryyena samyojayitum. The difficulty lies in the
first line; the ablative is to be taken as yabartha or lyablope.

54. This is an instance of crux; adhipati is a verb of incomplete
predication, implying etya or encountering.

55. Here the compassion of Mahadeva is shown. The commentator explains
that eshu refers to these words; chatanachetanani would include all
animate and inanimate existences. The word adi following implies heaven
and all unseen entities. Avyaktamuktakesa is a periphrasis for jiva;
avyaktam aspashtam yathasyattatha muktah bhanti tirohitam
nitya-muktatwama sya is the explanation offered. This is, no doubt
correct. The sense then is that all this has flowed from Maheswara and
exists for being enjoyed by Jiva.

56. The allusion is thus explained by the 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 translation wrongly renders it.

57. Ardhe sthita kanta refers to the transformation of Mahadeva into a
form half of which was male and half female, the male half being the half
of his own usual form, and the female half the form of his dear spouse
Uma or Parvati. This transformation is known by the name of Haragauri.

58. 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.

59. The Bombay reading is Vihitam karanam param. The commentator adopts
it, and explains it as vihitam, ajnatam sat jnapitam; param karanam
avyaktasyapi karanam. The Bengal reading, however, is not faulty.

60. The Bengal reading karmayoga is vicious. The Bombay text reads
karmayajna which, of course, is correct. By karmayajna is meant that
sacrifice which is performed with the aid of actual offerings of flowers
and herbs and animals and libations of ghee, meat, etc. These are opposed
to mental sacrifices or manasa yajna. It is curious to see that the
Burdwan translator adheres to the vicious reading and misunderstands the
meaning. Mahadeva transcends the fruits of action, i.e., he has no body
unto which happiness and misery may attach.

61. The Bombay reading savikara-nirguna-ganam is correct. Then Bengal
reading having gunam (and not ganam) as the last word of this compound,
is vicious. The Burdwan translator adheres to the vicious reading and
wrongly renders the compound. K. P. Singha skips over it. Of course,
ganam means sum or total. Rectodbhavam is arsha for Retasodbhavam.

62. Mahadeva'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 things
that are coveted by others. This particular form of Mahadeva is called
Hara-Gauri.

63. Girimala is explained by the commentator as one that sports on hills
and mountains.

64. All the texts have Bhavaghnaya. The correct reading, however, seems
to be Bhagaghnaya, especially as the reference to Andhaka occurs
immediately after.

65. Vishnu means here the foremost of sacrifices.

66. These articles must be offered to a visitor, whether he stands in
need of them or not.

67. All the texts read Kshirodasagaraschaiva. The correct reading is
Kshirodasagarasyaiva. The nominative may be construed with the previous
line, but the genitive would be better.

68. The commentator does not explain what is meant by,
Vidyunmalagavakshakam. The word go means the Thunder-fire. Very probably,
what is implied is that flashes of lightning and the Thunder-fire looked
like eyes set upon that cloud. Go may also mean jyoti or effulgence.

69. Tadarpani is explained by the commentator as Twatsarupasyaprapika.

70. Kriti is Kriya, i.e., all acts that creatures do. Vikara is the
fruits of kriya, i.e., joy or sorrow that creatures enjoy or endure. The
Bengal texts read pralaya. The Bombay reading is pranaya. The latter is
also the reading that the commentator notices, but when he explains it to
mean tadabhavah, i.e., the absence of joy and sorrow, I think, through
the scribe's mistake, the l has been changed into the palatal n.
Prabhavah is explained as aiswaryya. Saswata is eternal, i.e.,
transcending the influence of acts.

71. Thou art the adi of the ganas. By ganas is meant ganayante
sankhyayante iti ganah, i.e., tattwah.

72. The commentator explains this by saying that thou art the heavenly
felicity which creatures earn by means of their righteous acts. Acts,
again, are performed in course of Time whose divisions are caused by the
Sun.

73. It has been explained in previous Sections that by success in Yoga
one may make oneself as subtile as possible or as gross as possible. One
may also attain to the fruition of all desires, extending to the very
creation of worlds upon worlds peopled with all kinds of creatures. That
Yogins do not create is due to their respect for the Grandsire and their
wish not to disturb the ordinary course of things.