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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




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



SECTION III

"Yudhishthira said, 'If, O prince, Brahmanahood be so difficult of
attainment by the three classes (Kshatriyas, Vaisyas and Sudras), how
then did the high souled Viswamitra, O king, though a Kshatriya (by
birth), attain to the status of a Brahmana? I desire to know this, O
sire. Therefore, do thou truly relate this matter to me. That powerful
man, O sire, by virtue of his austerities, destroyed in a moment the
hundred sons of the high-souled Vasishtha. While under the influence of
anger, he created numerous evil spirits and Rakshasas of mighty vigour
and resembling the great destroyer Kala himself. The great and learned
race of Kusika, numbering hundreds of regenerate sages and belauded by
the Brahmanas, was founded in this world of men by him. Sunasepha of
austere penances, the son of Richika, having been sought to be slain as
an animal in the great sacrifice of Amvarisha, obtained his deliverance
through Viswamitra. Harishchandra, having pleased the gods at a
sacrifice, became a son of the wise Viswamitra. For not having honoured
their eldest brother Devarat, whom Viswamitra got as a son from the gods,
the other fifty brothers of his were cursed, and all of them became
Chandalas. Trisanku, the son of Ikshwaku, through the curse of Vasistha
became a Chandala, and when abandoned by his friends, and remaining
suspended with his head downwards in the lower regions, was translated to
heaven at the pleasure of Viswamitra. Viswamitra had a large river, by
name Kausika, that was frequented by celestial Rishis. This sacred and
auspicious stream was frequented by the gods and regenerate Rishis. For
disturbing his devotions, the famous celestial nymph Rambha of fine
bracelets, was cursed and metamorphosed into a rock. Through fear of
Viswamitra the glorious Vasishtha, in olden times, binding himself with
creepers, threw himself down into a river and again rose released from
his bonds. In consequence of this, that large and sacred river become
thenceforth celebrated by the name of Vipasa.[3] He prayed to the
glorious and puissant Indra who was pleased with him and absolved him
from a curse.[4] Remaining on the northern side of the firmament, he
sheds his lustre from a position in the midst of the seven regenerate
Rishis,[5] and Dhruva the son of Uttanpada[6]. These are his achievements
as well as many others. O descendant of Kuru, as they were performed by a
Kshatriya, my curiosity has been roused in this matter. Therefore, O
foremost one of Bharata's race, do thou relate this matter to me truly.
How without casting off his corporeal frame and taking another tenement
of flesh could he become a Brahmana? Do thou, O sire, truly relate this
matter to me as thou hast related to me the story of Matanga. Matanga was
born as a Chandala,[7] and could not attain to Brahmanahood,(with all his
austerities) but how could this man attain to the status of a Brahmana?"



SECTION IV

"Bhishma said, 'Listen truly in detail, O son of Pritha, how in olden
times Viswamitra attained to the status of a Brahmana Rishi. There was, O
foremost of Bharata's descendants, in the race of Bharata, a king of the
name of Ajamida, who performed many sacrifices and was the best of all
virtuous men. His son was the great king named Jahnu. Ganga was the
daughter of this high-minded prince. The farfamed and equally virtuous
Sindhudwipa was the son of this prince. From Sindhudwipa sprung the great
royal sage Valakaswa. His son was named Vallabha who was like a second
Dharma in embodied form. His son again was Kusika who was refulgent with
glory like unto the thousand-eyed Indra. Kusika's son was the illustrious
King Gadhi who, being childless and desiring to have a son born unto him,
repaired to the forest. Whilst living there, a daughter was born unto
him. She was called Satyavati by name, and in beauty of appearance she
had no equal on Earth. The illustrious son of Chyavana, celebrated by the
name of Richika, of the race of Bhrigu, endued with austere penances,
sought the hand of this lady. Gadhi, the destroyer of his enemies,
thinking him to be poor, did not bestow her in marriage upon the
high-souled Richika. But when the latter, thus dismissed, was going away,
the excellent king, addressing him said,--'If thou givest me a marriage
dower thou shalt have my daughter for thy wife.'

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

"Bhishma said, 'Then that mighty son of Chyavana who was the foremost of
Bhrigu's race, besought the deity Varuna, the son of Aditi, who was the
lord of all the waters.--O best of gods, I pray to thee to give me a
thousand horses, all endued with the speed of the wind and with
complexion as effulgent as the moon's, but each having one ear black. The
god Varuna, the son of Aditi, said to that excellent scion of Bhrigu's
race,--Be it so. Wheresoever thou shalt seek, the horses shalt arise (in
thy presence).--As soon as Richika thought of them, there arose from the
waters of Ganga thousand high-mettled horses, as lustrous in complexion
as the moon. Not far from Kanyakubja, the sacred bank of Ganga is still
famous among men as Aswatirtha in consequence of the appearance of those
horses at that place. Then Richika, that best of ascetics, pleased in
mind, gave those thousand excellent horses unto Gadhi as the
marriage-dower. King Gadhi, filled with wonder and fearing to be cursed,
gave his daughter, bedecked with jewels, unto that son of Bhrigu. That
foremost of regenerate Rishis accepted her hand in marriage according to
the prescribed rites. The princess too was well-pleased at finding
herself the wife of that Brahmana. That foremost of regenerate Rishis, O
Bharata, was well pleased with her conduct and expressed a wish to grant
her boon. The princess, O excellent king, related this to her mother. The
mother addressed the daughter that stood before her with down-cast eyes,
saving,--It behoves thee, O my daughter, to secure a favour for me also
from thy husband. That sage of austere penances is capable of granting a
boon to me, the boon, viz. of the birth of a son to me.--Then, O king,
returning quickly to her husband Richika, the princess related to him all
that had been desired by her mother. Richika said,--By my favour, O
blessed one, she will soon give birth to a son possessed of every virtue.
May thy request be fulfilled. Of thee too shall be born a mighty and
glorious son who, endued with virtue, shall perpetuate my race. Truly do
I say this unto thee! When you two shall bathe in your season, she shall
embrace a peepul tree, and thou, O excellent lady, shalt likewise embrace
a fig tree, and by so doing shall ye attain the object of your desire. O
sweetly-smiling lady, both she and you shall have to partake of these two
sacrificial offerings (charu)[8]rated with hymns, and then shall ye
obtain sons (as desired).--At this, Satyavati, delighted at heart, told
her mother all that had been said by Richika as also of the two balls of
charu. Then the mother, addressing her daughter Satyavati, said:--O
daughter, as I am deserving of greater consideration from thee than thy
husband, do thou obey my words. The charu, duly consecrated with hymns,
which thy husband has given to thee, do thou give unto me and thyself
take the one that has been prescribed for me. O sweetly-smiling one of
blameless character, if thou hast any respect for my word, let us change
the trees respectively designed for us. Every one desires to possess an
excellent and stainless being for his own son. The glorious Richika too
must have acted from a similar motive in this matter, as will appear in
the end. For this reason, O beautiful girl, my heart inclines towards thy
charu, and thy tree, and thou too shouldst consider how to secure an
excellent brother for thyself.--The mother and the daughter Satyavati
having acted in this way, they both, O Yudhishthira, became big with
child. And that great Rishi, the excellent descendant of Bhrigu, finding
his wife quick with child, was pleased at heart, and addressing her,
said,--O excellent lady, thou hast not done well in exchanging the charu
as will soon become apparent. It is also clear that thou hast changed the
trees. I had placed the entire accumulated energy of Brahma in thy charu
and Kshatriya energy in the charu of thy mother. I had so ordered that
thou wouldst give birth to a Brahmana whose virtues would be famous
throughout the three worlds, and that she (thy mother) would give birth
to an excellent Kshatriya. But now, O excellent lady, that thou hast
reversed the order (of the charu) so, thy mother will give birth to an
excellent Brahmana and thou too, O excellent lady, will give birth to a
Kshatriya terrible in action. Thou hast not done will, O lady, by acting
thus out of affection for thy mother.--Hearing this, O king the excellent
lady Satyavati, struck with sorrow, fell upon the ground like a beautiful
creeper cut in twain. Regaining her senses and bowing unto her lord with
head (bent), the daughter of Gadhi said to her husband, that foremost one
of Bhrigu's race,--O regenerate Rishi, O thou that art foremost amongst
those versed in Brahma, do thou take pity on me, thy wife, who is thus
appeasing thee and so order that a Kshatriya son may not be born unto me.
Let my grandson be such a one as will be famous for his terrible
achievements, if it be thy desire, but not my son, O Brahmana. Do thou
confer this favour on me.--Be it so,--said that man of austere penances
to his wife and then, O king, she gave birth to a blessed son named
Jamadagni. The celebrated wife of Gadhi too gave birth to the regenerate
Rishi Viswamitra versed in the knowledge of Brahma, by favour of that
Rishi. The highly devout Viswamitra, though a Kshatriya, attained to the
state of a Brahmana and became the founder of a race of Brahmanas. His
sons became high-souled progenitors of many races of Brahmanas who were
devoted to austere penances, learned in the Vedas, and founders, of many
clans. The adorable Madhuchcchanda and the mighty Devrat, Akshina,
Sakunta, Vabhru, Kalapatha, the celebrated Yajnavalkya, Sthula of high
vows, Uluka, Mudgala, and the sage Saindhavayana, the illustrious
Valgujangha and the great Rishi Galeva, Ruchi, the celebrated Vajra, as
also Salankayana, Liladhya and Narada, the one known as Kurchamuka, and
Vahuli, Mushala, as also Vakshogriva, Anghrika, Naikadrik, Silayupa,
Sita, Suchi, Chakraka, Marrutantavya, Vataghna, Aswalayana, and
Syamayana, Gargya, and Javali, as also Susruta, Karishi, Sangsrutya, and
Para Paurava, and Tantu, the great sage Kapila, Tarakayana, Upagahana,
Asurayani, Margama, Hiranyksha, Janghari, Bhavravayani, and Suti,
Bibhuti, Suta, Surakrit, Arani, Nachika, Champeya, Ujjayana, Navatantu,
Vakanakha, Sayanya, Yati, Ambhoruha, Amatsyasin, Srishin, Gardhavi
Urjjayoni, Rudapekahin, and the great Rishi Naradin,--these Munis were
all sons of Viswamitra and were versed in the knowledge of Brahma. O king
Yudhishthira, the highly austere and devout Viswamitra, although a
Kshatriya (by descent), became a Brahmana for Richika having placed the
energy of supreme Brahma (in the charu), O foremost prince of Bharata's
race, I have now related to you, with all details, the story of the birth
of Viswamitra who was possessed of energy of the sun, the moon, and the
fire-god. O best of kings, if thou hast any doubt with regard to any
other matter, do thou let me know it, so that I may remove it.'"



SECTION V

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

"Bhishma said, In this connection, this ancient legend, the story of
Vasava and the high-minded Suka, is cited as an illustration. In the
territories of the king of Kasi, a fowler, having poisoned arrows with
him went out of his village on a hunting excursion in search of
antelopes. Desirous of obtaining, meat, when in a big forest in pursuit
of the chase, he discovered a drove of antelopes not far from him, and
discharged his arrow at one of them. The arrows of that folder of
irresistible arms, discharged for the destruction of the antelope, missed
its aim and pierced a mighty forest-tree. The tree, violently pierced
with that arrow tipped with virulent poison, withered away, shedding its
leaves and fruits. The tree having thus withered a parrot that had lived
in a hollow of its trunk all his life, did not leave his nest out of
affection for the lord of the forest. Motionless and without food silent
and sorrowful, that grateful and virtuous parrot also withered away with
the tree. The conqueror of Paka (Indra) was struck with wonder upon
finding that high-souled, and generous-hearted bird thus uninfluenced by
misery or happiness and possessing extraordinary resolution. Then the
thought arose in Sakra's mind,--How could this bird come to possess
humane and generous feelings which are impossible in one belonging to the
world of lower animals? Perchance, there is nothing wonderful in the
matter, for all creatures are seen to evince kindly and generous feelings
towards others.--Assuming then the shape of a Brahmana, Sakra descended
on the Earth and addressing the bird, said,--O Suka, O best of birds, the
grand-daughter (Suki) of Daksha has become blessed (by having thee as her
offspring). I ask thee, for what reason dost thou not leave this withered
tree?--Thus questioned, the Suka bowed unto him and thus
replied:--Welcome to thee O chief of the gods, I have recognised thee by
the merit of my austere penances--Well-done, well-done!--exclaimed the
thousand-eyed deity. Then the latter praised him in his mind, saying,--O,
how wonderful is the knowledge which he possesses.--Although the
destroyer of Vala knew that parrot to be of a highly virtuous character
and meritorious in action, he still enquired of him about the reason of
his affection for the tree. This tree is withered and it is without
leaves and fruits and is unfit to be the refuge of birds. Why dost thou
then cling to it? This forest, too, is vast and in this wilderness there
are numerous other fine trees whose hollows are covered with leaves and
which thou canst choose freely and to thy heart's content. O patient one
exercising due discrimination in thy wisdom, do thou forsake this old
tree that is dead and useless and shorn of all its leaves and no longer
capable of any good.'"

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



SECTION VI

"Yudhishthira said, 'Tell me, O learned sire that art versed in all the
scriptures, of Exertion and Destiny which is the most powerful?'

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

"Brahma said, 'Nothing comes into existence without seed. Without seed,
fruits do not grow. From seeds spring other seeds. Hence are fruits known
to be generated from seeds. Good or bad as the seed is that the
husbandman soweth in his field, good or bad are the fruits that he reaps.
As, unsown with seed, the soil, though tilled, becomes fruitless, so,
without individual Exertion, Destiny is of no avail. One's own acts are
like the soil, and Destiny (or the sum of one's acts in previous births)
is compared to the seed. From the union of the soil and the seed doth the
harvest grow. It is observed every day in the world that the doer reaps
the fruit of his good and evil deeds; that happiness results from good
deeds, and pain from evil ones; that acts, when done, always fructify;
and that, if not done, no fruit arises. A man of (good) acts acquires
merits with good fortune, while an idler falls away from his estate, and
reaps evil like the infusion of alkaline matter injected into a wound. By
devoted application, one acquires beauty, fortune, and riches of various
kinds. Everything can be secured by Exertion: but nothing can be gained
through Destiny alone, by a man that is wanting in personal Exertion.
Even so does one attain to heaven, and all the objects of enjoyment, as
also the fulfilment of one's heart's desires by well-directed individual
Exertion. Al! the luminous bodies in the firmament, all the deities, the
Nagas, and the Rakshasas, as also the Sun and the Moon and the Winds,
have attained to their high status by evolution from man's status,
through dint of their own action. Riches, friends, prosperity descending
from generation to generation, as also the graces of life, are difficult
of attainment by those that are wanting in Exertion. The Brahmana attains
to prosperity by holy living, the Kshatriya by prowess, the Vaisya by
manly exertion, and the Sudra by service. Riches and other objects of
enjoyment do not follow the stingy, nor the impotent, nor the idler. Nor
are these ever attained by the man that is not active or manly or devoted
to the exercise of religious austerities. Even he, the adorable Vishnu,
who created the three worlds with the Daityas and all the gods, even He
is engaged in austere penances in the bosom of the deep. If one's Karma
bore no fruit, then all actions would become fruitless, and relying on
Destiny men would become idlers. He who, without pursuing the human modes
of action, follows Destiny only, acts in vain, like unto the woman that
has an impotent husband. In this world the apprehension that accrues from
performance of good or evil actions is not so great if Destiny be
unfavourable as one's apprehension of the same in the other world if
Exertion be wanting while here.[9] Man's powers, if properly exerted,
only follow his Destiny, but Destiny alone is incapable of conferring any
good where Exertion is wanting. When it is seen that even in the
celestial regions, the position of the deities themselves is unstable,
how would the deities maintain their own position or that of others
without proper Karma? The deities do not always approve of the good deeds
of others in this world, for, apprehending their own overthrow, they try
to thwart the acts of others. There is a constant rivalry between the
deities and the Rishis, and if they all have to go through their Karma,
still it can never be averted that there is no such thing as Destiny, for
it is the latter that initiates all Karma. How does Karma originate, if
Destiny form the prime spring of human action? (The answer is) that by
this means, an accretion of many virtues is made even in the celestial
regions. One's own self is one's friend and one's enemy too, as also the
witness of one's good and evil deeds. Good and evil manifest themselves
through Karma. Good and evil acts do not give adequate results.
Righteousness is the refuge of the gods, and by righteousness is
everything attained. Destiny thwarts not the man that has attained to
virtue and righteousness.

In olden times, Yayati, falling from his high estate in heaven descended
on the Earth but was again restored to the celestial regions by the good
deeds of his virtuous grandsons. The royal sage Pururavas, celebrated as
the descendant of Ila, attained to heaven through the intercession of the
Brahmanas. Saudasa, the king of Kosala, though dignified by the
performance of Aswamedha and other sacrifices, obtained the status of a
man-eating Rakshasa, through the curse of a great Rishi. Aswatthaman and
Rama, though both warriors and sons of Munis, failed to attain to heaven
by reason of their own actions in this world. Vasu, though he performed a
hundred sacrifices like a second Vasava, was sent to the nethermost
regions, for making a single false statement. Vali, the son of Virochana,
righteously bound by his promise, was consigned to the regions under the
Earth, by the prowess of Vishnu. Was not Janamejaya, who followed the
foot-prints of Sakra, checked and put down by the gods for killing a
Brahmana woman? Was not the regenerate Rishi Vaisampayana too, who slew a
Brahmana in ignorance, and was polluted by the slaughter of a child, put
down by the gods? In olden times the royal sage Nriga became transmuted
into a lizard. He had made gifts of kine unto the Brahmanas at his great
sacrifice, but this availed him not. The royal sage Dhundhumara was
overwhelmed with decrepitude even while engaged in performing his
sacrifices, and foregoing all the merits thereof, he fell asleep at
Girivraja. The Pandavas too regained their lost kingdom, of which they
had been deprived by the powerful sons of Dhritarashtra, not through the
intercession of the fates, but by recourse to their own valour. Do the
Munis of rigid vows, and devoted to the practice of austere penances,
denounce their curses with the aid of any supernatural power or by the
exercise of their own puissance attained by individual acts? All the good
which is attained with difficulty in this world is possessed by the
wicked, is soon lost to them. Destiny does not help the man that is
steeped in spiritual ignorance and avarice. Even as a fire of small
proportions, when fanned by the wind, becomes of mighty power, so does
Destiny, when joined with individual Exertion, increase greatly (in
potentiality). As with the diminution of oil in the lamp its light is
extinguished so does the influence of Destiny is lost if one's acts stop.
Having obtained vast wealth, and women and all the enjoyments of this
world, the man, without action is unable to enjoy them long, but the
high-souled man, who is even diligent, is able to find riches buried deep
in the Earth and watched over by the fates. The good man who is prodigal
(in religious charities and sacrifices) is sought by the gods for his
good conduct, the celestial world being better than the world of men, but
the house of the miser though abounding in wealth is looked upon by the
gods as the house of dead. The man that does not exert himself is never
contented in this world nor can Destiny alter the course of a man that
has gone wrong. So there is no authority inherent in Destiny. As the
pupil follows one's own individual perception, so the Destiny follows
Exertion. The affairs in which one's own Exertion is put forth, there
only Destiny shows its hand. O best of Munis, I have thus described all
the merits of individual Exertion, after having always known them in
their true significance with the aid of my yogic insight. By the
influence of Destiny, and by putting forth individual Exertion, do men
attain to heaven. The combined aid of Destiny and Exertion, becomes
efficacious.'"

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