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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Thou art he who is endued with a vast womb. Thou art he who has the Vedas
in his womb. Thou art he who takes his rise from that infinite waste of
waters which succeeds the dissolution of the universe. Thou art he who is
endued with rays of effulgent light. Thou art the creator of the Vedas.
Thou art he who studies the Vedas. Thou art he who is conversant with the
meaning of the Vedas. Thou art devoted to Brahman. Thou art the refuge of
all persons devoted to Brahman. Thou art of infinite forms. Thou art the
bearer of innumerable bodies. Thou art endued with irresistible
prowess.[172] Thou art the soul or nature that transcends the three
universal attributes (of Sattwa, Rajas, and Tamas). Thou art the lord of
all Jivas. Thou art endued with the speed of the wind. Thou art possessed
of the fleetness of the mind. Thou art always smeared with sandal-paste.
Thou art the end of the stalk of the primeval lotus.[173] Thou art he who
brought the celestial cow Surabhi down from a superior station to an
inferior one by denouncing a curse upon her.[174] Thou art that Brahma
who was unable to see thy end. Thou art adorned with a large wreath of
Karnikara flowers. Thou art adorned with a diadem of blue gems. Thou art
the wielder of the bow called Pinaka. Thou art the master of that
knowledge which treats of Brahman.[175] Thou art he who has subjugated
his senses by the aid of thy knowledge of Brahman. Thou art he who
bearest Ganga on thy head.[176] Thou art the husband of Uma, the daughter
of Himavat. Thou art mighty (in consequence of thy having assumed the
form of the vast Boar for raising the submerged Earth). Thou art he who
protects the universe by assuming diverse incarnations. Thou art worthy
of adoration. Thou art that primeval Being with the equine head who
recited the Vedas with a thundering voice. Thou art he whose grace is
very great. Thou art the great subjugator. Thou art he who has slain all
his foes (in the form of passions). Thou art both white and tawny (being
as thou art half male and half female).[177] Thou art possessed of a body
whose complexion is like that of gold.[178] Thou art he that is of the
form of pure joy, (being, as thou art, above the five sheathes which the
Jiva consists of, viz., the Anna-maya, the Prana-maya, the Mano-maya, the
Vijnana-maya, and the Ananda-maya ones). Thou art of a restrained soul.
Thou art the foundation upon which rests that Ignorance which is called
Pradhana and which, consisting of the three attributes of Sattwa, Rajas,
and Tamas is the cause whence the universe has sprung. Thou art he whose
faces are turned to every direction.[179] Thou art he who has three eyes
(in the forms of the Sun, the Moon, and Fire). Thou art he who is
superior to all creatures (in consequence of thy righteousness whose
measure is the greatest). Thou art the soul of all mobile beings. Thou
art of the form of the subtile soul (which is incapable of being
perceived). Thou art the giver of immortality in the form of Emancipation
as the fruit of all acts of righteousness achieved by creatures without
the desire of fruits.[180] Thou art the preceptor of even those that are
the gods of the gods. Thou art Vasu, the son of Aditi. Thou art he who is
endued with innumerable rays of light, who brings forth the universe, and
who is of the form of that Soma which is drunk in sacrifices. Thou art
Vyasa, the author of the Puranas and other sacred histories. Thou art the
creations of Vyasa's brain (because of thy being identical with the
Puranas and other sacred histories) both abridged and unabridged. Thou
art the sum total of Jivas. Thou art the Season. Thou art the Year. Thou
art the Month. Thou art the Fortnight. Thou art those sacred Days that
end or conclude these periods. Thou art the Kalas. Thou art the Kashthas.
Thou art the Lavas. Thou art the Matras. Thou art the Muhurtas and Days
and Nights. Thou art the Kshanas.[181] Thou art the soil upon which the
tree of the universe stands. Thou art the seed of all creatures [being of
the form of that Unmanifest Chaitanya (consciousness) endued with Maya or
illusion whence all creatures spring]. Thou art Mahattatwa. Thou art the
sprout of Jiva, (being of the form of Consciousness which springs up
after Mahattatwa). Thou art Sat or Effect. Thou art Asat or Cause. Thou
art Manifest (being seizable by the senses). Thou art the Father. Thou
art the Mother. Thou art the Grandfather. Thou art the door to Heaven
(because of thy identity with Penances). Thou art the door of the
generation of all creatures (because of thy identity with desire). Thou
art the door of Emancipation (because of thy identity with the absence of
Desire which alone can lead to the merging into Brahman). Thou art those
acts of righteousness which lead to the felicity of heaven. Thou art
Nirvana (or that cessation of individual or separate existence which is
Emancipation). Thou art the gladdener (who gives all kinds of joy to
every creature). Thou art that region of Truth (to which they that are
foremost in righteousness attain). Thou art superior to even that region
of Truth which is attainable by the righteous. Thou art he who is the
creator of both the deities and the Asuras. Thou art he who is the refuge
of both the deities and the Asuras. Thou art the preceptor of both the
deities and the Asuras (being as thou art of the form of both Vrihaspati
and Sukra). Thou art he who is ever victorious. Thou art he who is ever
worshipped by the deities and the Asuras. Thou art he who guides the
deities and the Asuras even as the Mahamatra guides the elephant. Thou
art the refuge of all the deities and the Asuras. Thou art he who is the
chief of both the deities and the Asuras (being as thou art of the form
of both India and Virochana). Thou art he who is the leader in battle of
both the deities and the Asuras (being as thou art of the form of
Karttikeya and Kesi, the leaders of the celestial and the Daitya armies).
Thou art he who transcends the senses and shines by himself. Thou art of
the form of the celestial Rishis like Narada and others. Thou art the
grantor of boons unto the deities and Asuras (in the form of Brahman and
Rudra). Thou art he who rules the hearts of the deities and the Asuras.
Thou art he into whom the universe enters (when it is dissolved). Thus
art the refuge of even him who is the ruler of the hearts of both the
deities and the Asuras. Thou art he whose body is made up of all the
deities.[182] Thou art he who has no Being superior to thee of whom to
think. Thou art he who is the inner soul of the deities. Thou art he who
has sprung from his own self. Thou art of the form of immobile things.
Thou art he who covers the three worlds with three steps of his. Thou art
possessed of great learning. Thou art stainless. Thou art he who is freed
from the quality of Rajas. Thou art he who transcends destruction. Thou
art he in whose honour hymns should be sung. Thou art the master of the
irresistible elephant represented by Time. Thou art of the form of that
lord of Tigers who is worshipped in the country of the Kalingas.[183]
Thou art he who is called the lion among the deities (in consequence of
the pre-eminence of thy prowess). Thou art he who is the foremost of men.
Thou art endued with great wisdom. Thou art he who first takes a share of
the offerings in sacrifice. Thou art imperceptible. Thou art the
sum-total of all the deities. Thou art he in whom penances predominate.
Thou art always in excellent Yoga. Thou art auspicious. Thou art armed
with the thunder-bolt. Thou art the source whence the weapons called
Prasas have taken their origin. Thou art he whom thy devotees attain to
in diverse ways. Thou art Guha (the celestial generalissimo). Thou art
the supreme limit of felicity.[184] Thou art identical with thy creation.
Thou art he who rescues thy creatures from death (by granting them
Emancipation). Thou art the cleanser of all including Brahma himself.
Thou art of the form of bulls and other horned animals. Thou art he who
is fond of mountain summits. Thou art the planet Saturn. Thou art Kuvera,
the chief of the Yakshas. Thou art complete faultlessness. Thou art he
who inspires gladness. Thou art all the celestials united together. Thou
art the cessation of all things. Thou art all the duties that appertain
to all the modes of life. Thou art he who has an eye on his forehead.
Thou art he who sports with the universe as his marble ball. Thou art of
the form of deer. Thou art endued with the energy that is of the form of
knowledge and penance. Thou art the lord of all immobile things (in the
form of Himavat and Meru). Thou art he who has subjugated his senses by
various regulations and vows. Thou art he whose objects have all been
fulfilled. Thou art identical with Emancipation. Thou art different from
him whom we worship. Thou hast truth for thy penances. Thou art of a pure
heart. Thou art he who presides over all vows and fasts (in consequence
of thy being the giver of their fruits). Thou art the highest (being of
the form of Turiya). Thou art Brahman. Thou art the highest refuge of the
devotees. Thou art he who transcends all bonds (being Emancipate). Thou
art freed from the linga body. Thou art endued with every kind of
prosperity. Thou art he who enhances the prosperity of thy devotees. Thou
art that which is incessantly undergoing changes.'

"I have thus, 'O Krishna, hymned the praises of the illustrious Deity by
reciting his names in the order of their importance. Who is there that
can hymn the praises of the lord of the universe, that great Lord of all
who deserves our adorations and worship and reverence, whom the very gods
with Brahma at their head are unable to praise and whom the Rishis also
fail to sing? Aided, however, by my devotion to him, and having received
his permission, I have praised that Lord of sacrifices, that Deity of
supreme puissance, that foremost of all creatures endued with
intelligence. By praising with these names that enhance one's
auspiciousness of the great lord of blessedness, a worshipper of devoted
soul and pure heart succeeds in attaining to his own self. These names
constitute a hymn that furnishes the best means of attaining to Brahman.
With the aid of this hymn one is sure to succeed in attaining to
Emancipation. Rishis and the deities all praise the highest deity by
uttering this hymn. Hymned by persons of restrained soul Mahadeva becomes
gratified with those that hymn his praises so. The illustrious deity is
always full of compassion towards his devotees. Endued with omnipotence,
he it is that gives Emancipation to those that worship him. So also, they
among men that are foremost, that are possessed of faith and devotion
hear and recite for others and utter with reverence the praises of that
highest and eternal Lord viz. Isana, in all their successive lives and
adore him in thought, word, and deed, and adoring him thus at all times,
viz. when they are lying or seated or walking or awake or opening the
eyelids or shutting them, and thinking of him repeatedly, become objects
of reverence with all their fellowmen and derive great gratification and
exceeding joy. When a creature becomes cleansed of all his sins in course
of millions of births in diverse orders of being, it is then that
devotion springs up in his heart for Mahadeva. It is through good luck
alone that undivided devotion to Bhava who is the original cause (of the
universe) fully springs up in the heart of one that is conversant with
every mode of worshipping that great Deity.[185] Such stainless and pure
devotion to Rudra, that has singleness of purpose and that is simply
irresistible in its course, is seldom to be found among even the deities,
and never among men. It is through the grace of Rudra that such devotion
arises in the hearts of human beings. In consequence of such devotion,
men, identifying themselves wholly with Mahadeva, succeed in attaining to
the highest success. The illustrious Deity who is always inclined to
extend his grace towards them that seek him with humility, and throw
themselves with their whole soul upon him rescues them from the world.
Except the great Deity who frees creatures from rebirth, all other gods
constantly nullify the penances of men, for men have no other source of
puissance that is as great as these.[186] It was even thus Tandi of
tranquil soul, resembling Indra himself in splendour, praised the
illustrious Lord of all existent and non-existent things,--that great
Deity clad in animal skins. Indeed, Brahma had sung this hymn in the
presence of Sankara. Thou art a Brahmana (being conversant with Brahman
and devoted to those that are conversant with Brahman). Thou shalt,
therefore, comprehend it well. This is cleansing, and washes away all
sins. This confers Yoga and Emancipation and heaven and contentment. He
who recites this hymn with undivided devotion to Sankara succeeds in
attaining to that high end which is theirs that are devoted to the
doctrines of the Sankhya philosophy. That worshipper who recites this
hymn daily for one year with singleness of devotion succeeds in obtaining
the end that he desires. This hymn is a great mystery. It formerly
resided in the breast of Brahma the Creator. Brahma imparted it unto
Sakra. Sakra imparted unto Mrityu. Mrityu imparted it unto the Rudras.
From the Rudras Tandi got it. Indeed Tandi acquired it in the region of
Brahman as the reward of his severe austerities. Tandi communicated it to
Sukra, and Sukra of Bhrigu's race communicated it to Gautama. Gautama in
his turn, O descendant of Madhu, communicated it to Vaivaswata-Manu. Manu
communicated it unto Narayana of great intelligence, numbered among the
Sadhyas and held exceedingly dear by him. The illustrious Narayana,
numbered among the Sadhyas and possessed of glory that knows no
diminution, communicated it to Yama. Vaivaswat Yama communicated it to
Nachiketa. Nachiketa, O thou of Vrishni's race, communicated to
Markandeya. From Markandeya, O Janarddana, I obtained it as the reward of
my vows and fasts. To thee, O slayer of foes, I communicate that hymn
unheard by others. This hymn leads to heaven. It dispels disease and
bestows long life. This is worthy of the highest praise, and is
consistent with the Vedas.'

"Krishna continued, 'That person, O Partha, who recites this hymn with a
pure heart observing the vow of Brahmacharyya, and with his senses under
control, regularly for one whole year, succeeds in obtaining the fruits
of a horse-sacrifice. Danavas and Yakshas and Rakshasas and Pisachas and
Yatudhanas and Guhyakas and snakes can do no injury to him.'"

SECTION XVIII

"Vaisampayana said, 'After Vasudeva had ceased to speak, the great Yogin,
viz. the Island-born Krishna, addressed Yudhisthira, saying,--O son, do
thou recite this hymn consisting of the thousand and eight names of
Mahadeva, and let Maheswara be gratified with thee. In former days, O
son, I was engaged in the practice of severe austerities on the breast of
the mountains of Meru from desire of obtaining a son. It is this very
hymn that was recited by me. As the reward of this, I obtained the
fruition of all my wishes, O son of Pandu. Thou wilt also, by reciting
this same hymn, obtain from Sarva the fruition of all thy wishes.--After
this, Kapila, the Rishi who promulgated the doctrines that go by the name
of Sankhya, and who is honoured by the gods themselves, said,--I adore
Bhava with great devotion for many lives together. The illustrious Deity
at last became gratified with me and gave me knowledge that is capable of
aiding the acquirer in getting over rebirth.--After this, the Rishi named
Charusirsha, that dear friend of Sakra and known otherwise under the name
of Alamvana's son and who is filled with compassion, said,--I, in former
days, repaired to the mountains of Gokarna and sat myself to practise
severe penances for a hundred years. As the reward of those penances, I
obtained from Sarva, O son of king Pandu, a hundred sons, all of whom
were born without the intervention of woman, of well-restrained soul,
conversant with righteousness, possessed of great splendour, free from
disease and sorrow, and endued with lives extending over a hundred
thousand years--Then the illustrious Valmiki, addressing Yudhishthira,
said,--Once upon a time, in course of a dialectical disputation, certain
ascetics that were possessors of the homa fire denounced me as one guilty
of Brahmanicide. As soon as they had denounced me as such, the sin of
Brahmanicide, O Bharata, possessed me. I then, for cleansing myself,
sought the protection of the sinless Isana who is irresistible in energy.
I become cleansed of all my sins. That dispeller of all sorrows, viz.,
the destroyer of the triple city of the Asuras, said unto me,--Thy fame
shall be great in the world--Then Jamadagni's son, that foremost of all
righteous persons, shining like the Sun with blazing splendour in the
midst of that conclave of Rishis, said unto the son of Kunti these
words;--I was afflicted with the sin, O eldest son of Pandu, of
Brahmanicide for having slain my brothers who were all learned Brahmanas.
For purifying myself, I sought the protection, O king, of Mahadeva. I
hymned the praises of the great Deity by reciting his names. At this,
Bhava became gratified with me and gave me a battle-axe and many other
celestial weapons. And he said unto me,--Thou shalt be freed from sin and
thou shalt be invincible in battle; Death himself shall not succeed in
overcoming thee for thou shalt be freed from disease.--Even thus did the
illustrious and crested Deity of auspicious form said unto me. Through
the grace of that Deity of supreme intelligence I obtained all that He
had said. Then Viswamitra said,--I was formerly a Kshatriya. I paid my
adorations to Bhava with the desire of becoming a Brahmana Through the
grace of that great Deity I succeeded in obtaining the high status of a
Brahmana that is so difficult to obtain.--Then the Rishi Asita-Devala,
addressing the royal son of Pandu, said,--In former days, O son of Kunti,
through the curse of Sakra, all my merit due to the acts of righteousness
I had performed, was destroyed. The puissant Mahadeva it was who kindly
gave me back that merit together with great fame and a long life.--The
illustrious Rishi Gritsamada, the dear friend of Sakra, who resembled the
celestial preceptor Vrihaspati himself in splendour, addressing
Yudhishthira of Ajamidha's race said,--The inconceivable Sakra had, in
days of yore, performed a sacrifice extending over a thousand years.
While that sacrifice was going on, I was engaged by Sakra in reciting the
Samans. Varishtha, the son of that Manu who sprung from the eyes of
Brahma, came to that sacrifice and addressing me, said.--O foremost of
regenerate persons, the Rathantara is not being recited properly by thee.
O best of Brahmanas, cease to earn demerit by reading so faultily, and
with the aid of thy understanding do thou read the Samans correctly. O
thou of wicked understanding, why dost thou perpetrate such sin that is
destructive of sacrifice.--Having said these words, the Rishi Varishtha,
who was very wrathful, gave way to that passion and addressing me once
more, said,--Be thou an animal divested of intelligence, subject to
grief, ever filled with fear, and a denizen of trackless forests
destitute of both wind and water and abandoned by other animals. Do thou
thus pass ten thousand years with ten and eight hundred years in
addition. That forest in which thou shalt have to pass this period will
be destitute of all holy trees and will, besides, be the haunt of Rurus
and lions. Verily, thou shalt have to become a cruel deer plunged in
excess of grief.--As soon as he had said these words, O son of Pritha, I
immediately became transformed into a deer. I then sought the protection
of Maheswara. The great Deity said unto me,--Thou shalt be freed from
disease of every kind, and besides immortality shall be thine. Grief
shall never afflict thee. Thy friendship with Indra shall remain
unchanged, and let the sacrifices of both Indra and thyself Increase. The
illustrious and puissant Mahadeva favours all creatures in this way. He
is always the great dispenser and ordainer in the matter of the happiness
and sorrow of all living creatures. That illustrious Deity is incapable
of being comprehended in thought, word, or deed. O son, O thou that are
the best of warriors (through the grace of Mahadeva), there is none that
is equal to me in learning.--After this, Vasudeva, that foremost of all
intelligent men, once more said,--Mahadeva of golden eyes was gratified
by me with my penances. Gratified with me, O Yudhishthira, the
illustrious Deity said unto me,--Thou shalt, O Krishna, through my grace,
become dearer to all persons than wealth which is coveted by all. Thou
shalt be invincible in battle. Thy energy shall be equal to that of Fire.
Thousands of other boons Mahadeva gave unto me on that occasion. In a
former incarnation I adored Mahadeva on the Manimantha mountain for
millions of years. Gratified with me, the illustrious Deity said unto me
these words:--Blessed be thou, do thou solicit boons as thou wishest.
Bowing unto him with a bend of my head, I said these words,--If the
puissant Mahadeva has been gratified with me, then let my devotion to him
be unchanged, O Isana! Even this is the boon that I solicit.--The great
God said unto me,--Be it so--and disappeared there and then.'

"Jaigishavya said, 'O Yudhishthira, formerly in the city of Varanasi, the
puissant Mahadeva searching me out, conferred upon me the eight
attributes of sovereignty.'"

"Garga said,--'O son of Pandu, gratified with me in consequence of mental
sacrifice which I had performed, the great God bestowed upon me, on the
banks of the sacred stream Saraswati, that wonderful science, viz., the
knowledge of Time with its four and sixty branches. He also, bestowed
upon me, a thousand sons, all possessed of equal merit and fully
conversant with the Vedas. Through his grace, their periods of life as
also that of mine have become extended to ten millions of years.'"

"Parasara said,--'In former times I gratified Sarva, O king. I then
cherished the desire of obtaining a son that would be possessed of great
ascetic merit, endued with superior energy, and addressed to high Yoga,
that would earn world-wide fame, arrange the Vedas, and become the home
of prosperity, that would be devoted to the Vedas and the Brahmanas and
be distinguished for compassion. Even such a son was desired by me from
Maheswara. Knowing that this was the wish of my heart, that foremost of
Deities said unto me.--Through the fruition of that object of thine which
thou wishest to obtain from me, thou shalt have a son of the name of
Krishna. In that creation which shall be known after the name of
Savarni-Manu, that son of thine shall be reckoned among the seven Rishis.
He shall arrange the Vedas, and be the propagator of Kuru's race. He
shall, besides, be the author of the ancient histories and do good to the
universe. Endued with severe penances, he shall, again, be the dear
friend of Sakra. Freed from diseases of every kind, that son of thine, O
Parasara, shall besides, be immortal.--Having said these words, the great
Deity disappeared there and then. Even such is the good, O Yudhishthira,
that I have obtained from that indestructible and immutable God, endued
with the highest penances and supreme energy.'

"Mandavya said,--'In former times though not a thief and yet wrongly
suspected of theft, I was impaled (under the orders of a king). I then
adored the illustrious Mahadeva who said unto me,--Thou shalt soon be
freed from impalement and live for millions of years. The pangs due to
impalement shall not be thine. Thou shalt also be freed from every kind
of affliction and disease. And since, O ascetic, this body of thine hath
sprung from the fourth foot of Dharma (viz., Truth). Thou shalt be
unrivalled on Earth. Do thou make thy life fruitful. Thou shalt, without
any obstruction, be able to bathe in all the sacred waters of the Earth.
And after the dissolution of thy body, I shall, O learned Brahmana,
ordain that thou shall enjoy the pure felicity of heaven for unending
Time.--Having said these words unto me, the adorable Deity having the
bull for his vehicle, viz., Maheswara of unrivalled splendour and clad in
animal skin, O king, disappeared there and then with all his associates.'

"Galava said, Formerly I studied at the feet of my preceptor Viswamitra.
Obtaining his permission I set out for home with the object of seeing my
father. My mother (having become a widow), was filled with sorrow and
weeping bitterly, said unto me,--Alas, thy father will never see his son
who, adorned with Vedic knowledge, has been permitted by his preceptor to
come home and who, possessed of all the graces of youth, is endued with
self-restraint.--Hearing these words of my mother, I became filled with
despair in respect of again beholding my sire. I then paid my adoration
with a rapt soul to Maheswara who, gratified with me, showed himself to
me and said,--Thy sire, thy mother, and thyself, O son, shall all be
freed from death. Go quickly and enter thy abode; thou shall behold thy
sire there.--Having obtained the permission of the illustrious Deity, I
then repaired to my home, O Yudhishthira, and beheld my father, O son,
coming out after having finished his daily sacrifice. And he came out,
bearing in his hands a quantity of Homa-fuel and Kusa grass and some
fallen fruits. And he seemed to have already taken his daily food, for he
had washed himself properly. Throwing down those things from his hand, my
father, with eyes bathed in tears (of joy), raised me, for I had
prostrated myself at his feet. Embracing me he smelt my head, O son of
Pandu, and said.--By good luck, O son, art thou seen by me. Thou hast
come back, having acquired knowledge from the preceptor.'