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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






SECTION LXXXIV

"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me on the gift
of kine that is fraught with great merit. In the case of kings observant
of their duties, that gift is most meritorious. Sovereignty is always
painful. It is incapable of being borne by persons of uncleansed souls.
In the generality of cases, kings fail to attain to auspicious ends. By
always making, however, gifts of earth, they succeed in cleansing
themselves (of all their sins). Thou hast, O prince of Kuru's race,
discoursed to me on many duties. Thou hast discoursed to me on the gifts
of kine made by king Nriga in days of old. The Rishi Nachiketa, in
ancient times, had discoursed on the merits of this act. The Vedas and
the Upanishads also have laid down that in all sacrifices,--in fact, in
all kinds of religious acts,--the Dakshina should be earth or kine or
gold. The Srutis, however, declare that in all Dakshinas, gold is
superior and is, indeed, the best. I desire, O grandsire, to hear thee
discourse truly on this topic. What is gold? How did it spring up? When
did it come into existence? What is its essence? Who is its presiding
deity? What are its fruits? Why is it regarded as the foremost of all
things? For what reason do men of wisdom applaud the gift of gold? For
what reason is gold regarded as the best Dakshinas in all sacrifices? Why
also is gold regarded as a cleanser superior to earth itself and kine?
Why, indeed, is it regarded so superior as a Dakshina? Do thou, O
grandsire, discourse to me on all this!'

"Bhishma said, Listen, O king, with concentrated attention to me as I
recite to thee in detail the circumstances connected with the origin of
gold as understood by me. When my father Santanu of great energy departed
from this world, I proceeded to Gangadwara for performing his Sraddha.
Arrived there, I commenced the Sraddha of my father. My mother Jahnavi,
coming there, rendered me great help. Inviting many ascetics crowned with
success and causing them to take their seats before me, I commenced the
preliminary rites consisting of gifts of water and of other things.
Having with a concentrated mind performed all preliminary rites as laid
down in the scriptures, I set myself to duly offer the obsequial cake. I
then saw, O king, that a handsome arm, adorned with Angadas and other
ornaments, rose up, piercing the ground, through the blades of Kusa grass
which I had spread. Beholding that arm rise from the ground, I became
filled with wonder. Indeed, O chief of Bharata's race, I thought that my
father had come himself for accepting the cake I was about to offer.
Reflecting then, by the light of the scriptures, the conviction soon came
upon me that the ordinance does occur in the Vedas that the cake should
not be presented into the hand of him whose Sraddha is performed. Even
this was the conviction that took possession of my mind, viz., that the
obsequial cake should never be presented in this world by a man into the
visible hand of the man whose obsequial rites are performed. The Pitris
do not come in their visible forms for taking the cake. On the other
hand, the ordinance provides that it should be presented on the blades of
Kusa grass spread on the earth for the purpose. I then, disregarding that
hand which constituted an indication of my father's presence, and
recollecting the true ordinance depending upon the authority of the
scriptures respecting the mode of presenting the cake, offered the entire
cake, O chief of the Bharatas, upon those blades of Kusa grass that were
spread before me. Know, O prince of men, that what I did was perfectly
consistent with the scriptural ordinance. After this, the arm of my sire,
O monarch, vanished in our very sight. On that night as I slept, the
Pitris appeared to me in a dream. Gratified with me they said, O chief of
Bharata's race, even these words, 'We have been pleased with thee, for
the indication thou hast afforded today of thy adherence to the
ordinance. It has pleased us to see that thou hast not swerved from the
injunctions of the scriptures. The scriptural ordinance, having been
followed by thee, has become more authoritative, O king. By such conduct
thou hast honoured and maintained the authority of thyself, the
scriptures, the auditions of the Vedas, the Pitris and the Rishis, the
Grandsire Brahman himself, and those seniors, viz., the Prajapatis.
Adherence to the scriptures has been maintained. Thou hast today, O chief
of the Bharatas, acted very properly. Thou hast made gifts of earth and
kine. Do thou make gifts of gold. The gifts of gold is very cleansing. O
thou that art well-conversant with duties, know that by such acts of
thine, both ourselves and our forefathers will all be cleansed of all our
sins. Such gifts rescue both ancestors and descendants to the tenth
degree of the person who makes them.' Even these were the words that my
ancestors, appearing unto me in a dream, said unto me, I then awoke, O
king, and became filled with wonder. Indeed, O chief of Bharata's race, I
set my heart then upon making gifts of gold. Listen now, monarch, to this
old history. It is highly praiseworthy and it extends the period of his
life who listens to it. It was first recited to Rama, the son of
Jamadagni In former days Jamadagni's son Rama, filled with great wrath,
exterminated the Kshatriyas from off the face of the earth for thrice
seven times. Having subjugated the entire earth the heroic Rama of eyes
like lotus-petals began to make preparations for performing a
Horse-sacrifice, O king, that is praised by all Brahmanas and Kshatriyas
and that is capable of granting the fruition of every wish. That
sacrifice cleanses all creatures and enhances the energy and splendour of
those who succeed in performing it. Endued with great energy, Rama, by
the performance of that sacrifice became purified. Having, however,
performed that foremost of sacrifices, the high-souled Rama failed yet to
attain to perfect lightness of heart. Repairing unto Rishis conversant
with every branch of learning as also the deities, Rama of Bhrigu's race
questioned them. Filled with repentance and compassion, he addressed
them, saying, 'Ye highly blessed ones, do ye declare that which is more
cleansing still for men engaged in fierce deeds.' Thus addressed by him,
those great Rishis, fully acquainted with the Vedas and the scriptures,
answered him, saying, 'O Rama, guided by the authority of the Vedas, do
thou honour all learned Brahmanas. Following this conduct for some time
do thou once more ask the regenerate Rishis as to what should be done by
thee for cleansing thyself. Follow the advice which those persons of
great wisdom give.' Repairing then to Vasishtha and Agastya and Kasyapa,
that delighter of the Bhrigus, endued with great energy, asked them that
question, 'Ye foremost of Brahmanas, even this is the wish that has
arisen in my heart. How, indeed, may I succeed in cleansing myself? By
what acts and rites may this be brought about? Or, if by gifts, what is
that article by giving away which this wish of mine may be accomplished?
Ye foremost or righteous persons, if your minds be inclined to do me a
favour, then do tell me, ye that are endued with wealth of asceticism,
what is that by which I may succeed in cleansing myself.'

"The Rishis said, 'O delighter of the Bhrigus, the mortal that has sinned
becomes cleansed by making gifts of kine, of earth, and of wealth. Even
this is what we have heard. There is another gift that is regarded as a
great cleanser. Listen to us, O regenerate Rishi, as we discourse on it.
That article is excellent and is endued with wonderful aspect and is,
besides, the offspring of Fire. In days of yore, the god Agni burnt all
the world. It has been heard by us that from his seed sprung gold of
bright complexion. It came to be celebrated under the name of good
complexioned. By making gifts of gold thou art sure to have thy wish
crowned with fruition. Then the illustrious Vasishtha in especial, of
rigid vows, addressing him, said, 'Hear, O Rama, how gold, which has the
splendour of fire sprang into existence. That gold will confer merit on
thee. In matters of gifts, gold is highly applauded. I shall also tell
thee what is gold, whence it has come, and how it has come to be invested
with superior attributes. Listen to me, O thou of mighty arms, as I
discourse upon these topics. Know this as certain that gold is of the
essence of Fire and Soma. The goat is Fire (for it given, it leads to the
region of the deity of fire); the sheep is Varuna (for if leads to the
region of Varuna the lord of waters); the horse is Surya (for if leads to
the region of Surya); elephants are Nagas (for they lead to the world of
Nagas); buffaloes are Asuras (for they lead to the region of Asuras);
cocks and boars are Rakshasas (for they lead to the regions of the
Rakshasas), O delighter of the Bhrigus; earth is sacrifice, kine, water,
and Soma (for it leads to the merits of sacrifice, and to the region of
kine, of the lord of waters and of Soma). Even these are the declarations
of the Smritis. Churning the entire universe, a mass of energy was found.
That energy is gold. Hence, O regenerate Rishi, compared to all these
objects (which I have named above) gold is certainly superior. It is a
precious thing, high and excellent.'[383] It is for this reason that the
deities and Gandharvas and Uragas and Rakshasas and human beings and
Pisachas hold it with care. All these beings, O son of Bhrigu's race,
shine in splendour, with the aid of gold, after converting it into crowns
and armlets and diverse kinds of ornaments. It is also for this reason
that gold is regarded as the most cleansing of all cleansing things such
as earth and kine and all other kinds of wealth, O prince of men. The
gift of gold, O puissant king, is the highest gift. It is distinguished
above the gifts of earth, of kine, and of all other things, O thou that
art endued with the effulgence of an immortal, gold is an eternal
cleanser. Do thou make gifts of it unto the foremost of Brahmanas as it
is the foremost of cleansing things. Of all kinds of Dakshina, gold is
the best. They who make gifts of gold are said to be givers of all
things. Indeed, they who make gifts of gold come to be regarded as givers
of deities. Agni is all the deities in one, and gold has Agni for its
essence. Hence it is that the person who makes gifts of gold gives away
all the deities. Hence, O chief of men, there is no gift higher than the
gift of gold.'

"Vasishtha continued, 'Hear once more, O regenerate Rishi, as I discourse
upon it, the pre-eminence of gold, O foremost of all wielders of weapons.
I heard this formerly in the Purana, O son of Bhrigu's race. I represent
the speech of Prajapati himself. After the wedding was over of the
illustrious and high-souled Rudra armed with the trident, O son of
Bhrigu's race, with the goddess who became his spouse, on the breast of
that foremost of mountains, viz., Himavat, the illustrious and
high-souled deity wished to unite himself with the goddess. Thereupon all
the deities, penetrated with anxiety, approached Rudra. Bending their
heads with reverence and gratifying Mahadeva and his boon giving spouse
Uma, both of whom were seated together, they addressed Rudra, O
perpetuator of Bhrigu's race, saying, 'This union, O illustrious and
sinless one, of thine with the goddess, is a union of one endued with
penances with another of penances as severe! Verily, it is the union, O
lord, of one possessed of very great energy with another whose energy is
scarcely less! Thou, O illustrious one, art of energy that is
irresistible. The goddess Uma, also is possessed of energy that is
equally irresistible. The offspring that will result from a union like
this, will, without doubt, O illustrious deity, be endued with very great
might. Verily, O puissant lord, that offspring will consume all things in
the three worlds without leaving a remnant. Do thou then, O lord of all
the universe, O thou of large eyes, grant unto these deities prostrated
before thee, a boon from desire of benefiting the three worlds! Do thou,
O puissant one, restrain this high energy of thine which may become the
seed of offspring. Verily, that energy is the essence of all forces in
the three worlds. Ye two, by an act of congress, are sure to scorch the
universe! The offspring that will be born of you two will certainly be
able to afflict the deities! Neither the goddess Earth, nor the
Firmament, nor Heaven, O puissant one, nor all of them together, will be
able to bear thy energy, we firmly believe. The entire universe is
certain to be burnt through the force of thy energy. It behoveth thee, O
puissant one, to show us favour, O illustrious deity. That favour
consists in thy not begetting a son, O foremost of the deities, upon the
goddess Uma. Do thou, with patience, restrain thy fiery and puissant
energy!' Unto the deities that said so the holy Mahadeva having the bull
for his sign, O regenerate Rishi, answered, saying, 'So be it!' Having
said so, the deity that has the bull for his vehicle, drew up his vital
seed. From that time he came to be called by the name, of Urdhvaretas
(one that has drawn up the vital seed). The spouse of Rudra, however, at
this endeavour of the deities to stop procreation, became highly
incensed. In consequence of her being of the opposite sex (and,
therefore, endued with little control upon her temper) she used harsh
words, thus, 'Since ye have opposed my lord in the matter of procreating
a child when he was desirous of procreating one upon me, as the
consequence of this act, ye deities, ye all shall become sonless. Verily,
since ye have opposed the birth of issue from me, therefore, ye shall
have no offspring of your own.' At the time this curse was denounced, O
perpetuator of Bhrigu's race, the deity of fire was not there. It is in
consequence of this curse of the goddess that the deities have become
childless. Rudra, solicited by them, held in himself his energy of
incomparable puissance. A small quantity, however, that came out of his
body fell down on the earth. That seed, falling on the earth, leaped into
a blazing fire and there began to grow (in size and power) most
wonderfully. The energy of Rudra, coming in contact with another energy
of great puissance, became identified with it in respect of essence.
Meanwhile, all the deities having Sakra at their head, were scorched a
good deal by the Asura named Taraka. The Adityas, the Vasus, the Rudras,
the Maruts, the Aswins, and the Sadhyas all became exceedingly afflicted
in consequence of the prowess of that son of Diti. All the regions of the
deities, their beautiful cars, and their palatial mansions, and the
retreats of the Rishis, were snatched away by the Asuras. Then the
deities and the Rishis, with cheerless hearts, sought the protection of
the illustrious and puissant Brahman of unfading glory.'"



SECTION LXXXV

'The Deities said, 'The Asura named Taraka who has received boons from
thee, O puissant one, is afflicting the deities and the Rishis. Let his
death be ordained by thee. O Grandsire, great has been our fear from him.
O illustrious one, do thou rescue us. We have no other refuge than thee.'

"Brahman said, 'I am equal in my behaviour towards all creatures. I
cannot, however, approve of unrighteousness. Let Taraka, that opponent of
the deities and Rishis, be quickly destroyed. The Vedas and the eternal
duties shall not be exterminated, ye foremost of celestials! I have
ordained what is proper in this matter. Let the fever of your hearts be
dispelled.'

"The Deities said, 'In consequence of thy having granted him boons, that
son of Diti has been proud of his might. He is incapable of being slain,
by the deities. How then will his death be brought about? The boon which,
O Grandsire, he has obtained from thee is that he should not be slayable
by deities or Asuras or Rakshasas. The deities have also been cursed by
the spouse of Rudra in consequence of their endeavour in former days to
stop propagation. The curse denounced by her has been, O lord of the
universe, even this, viz., that they are not to have any offspring.'

"Brahman said, 'Ye foremost of deities, Agni was not there at the time
the curse was denounced by the goddess. Even he will beget a son for the
destruction of the enemies of the gods. Transcending all the deities and
Danavas and Rakshasas and human beings and Gandharvas and Nagas and
feathery creatures, the offspring of Agni with his dart, which in his
hands will be a weapon incapable of being baffled if once hurled at the
foe, will destroy Taraka from whom your fear hath arisen. Verily, all
other enemies of yours will also be slain by him. Will is eternal. That
Will is known by the name of Kama and is identical with Rudra's seed a
portion of which fell into the blazing form of Agni. That energy, which
is a mighty substance, and which resembles a second Agni, will be cast by
Agni into Ganga for producing a child upon her in order to effect the
destruction of the enemies of the gods. Agni did not come within the
range of Uma's curse. The eater of sacrificial libations was not present
there when the curse was denounced. Let the deity of fire, therefore, be
searched out. Let him now be set to this task. Ye sinless ones, I have
told you what the means are for the destruction of Taraka. The curses of
those that are endued with energy fail to produce any effect upon those
that are endued with energy. Forces, when they come into contact with
something that is endued with stronger force, become weakened. They that
are endued with penances are competent to destroy even the boon-giving
deities who are indestructible. Will, or Like, or Desire (which is
identifiable with Agni) sprang in former times and is the most eternal of
all creatures. Agni is the Lord of the universe. He is incapable of being
apprehended or described. Capable of going everywhere and existing in all
things, he is the Creator of all beings. He lives in the hearts of all
creatures. Endued with great puissance, He is older than Rudra himself.
Let that eater of sacrificial libations, who is a mass of energy, be
searched out. That illustrious deity will accomplish this desire of your
hearts.' Hearing these words of the Grandsire, the high-souled gods then
proceeded to search out the god of fire with hearts cheerful in
consequence of their purpose having been achieved. The gods and the
Rishis then searched every part of the three worlds, their hearts filled
with the thought of Agni and eagerly desiring to obtain a sight of him.
Endued with penances, possessed of prosperity, celebrated over all the
worlds, those high-souled ones, all crowned with ascetic success,
sojourned over every part of the universe, O foremost one of Bhrigu's
race. They failed, however, to find out the eater of sacrificial
libations who had concealed himself by merging his self into self.[384]
About this time, a frog, living in water, appeared on the surface thereof
from the nethermost regions, with cheerless heart in consequence of
having been scorched by the energy of Agni. The little creature addressed
the deities who had become penetrated with fear and who were all very
eager to obtain a sight of the deity of fire, saying, 'Ye gods, Agni is
now residing in the nethermost regions. Scorched by the energy of that
deity, and unable to bear it longer, I have come hither. The illustrious
bearer of sacrificial libations, ye gods, is now under the waters. He has
created a mass of waters within which he is staying. All of us have been
scorched by his energy. If, ye gods, ye desire to obtain a sight of
him,--verily, if ye have any business with him,--do ye go to him thither.
Do, indeed, repair thither. As regards ourselves, we shall fly from this
place, ye deities, from fear of Agni.' Having said this much, the frog
dived into the water'. The eater of sacrificial libations learnt of the
treachery of the frog. Coming to that animal, he cursed the whole
batrachian race, saying, 'Ye shall henceforth be deprived of the organ of
taste. Having denounced this curse on the frog, he left the spot speedily
for taking up his abode elsewhere. Verily, the puissant deity did not
show himself. Seeing the plight to which the frogs were reduced for
having done them a service, the deities, O best of the Bhrigus, showed
favour unto those creatures. I shall tell thee everything regarding it.
Do thou listen to me, O mighty-armed hero.'

"The Deities said, 'Though deprived of tongues through the curse of Agni
and, therefore, reft of the sensation of taste, ye shall yet be able to
utter diverse kinds of speech. Living within holes, deprived of food,
reft of consciousness, wasted and dried up, and more dead than alive, all
of you will be held by the Earth nevertheless. Ye shall also be able to
wander about at night-time when everything is enveloped in thick
darkness.' Having said this unto the frogs, the deities once more went
over every part of the earth for finding out the deity of blazing flames.
In spite of all their efforts, however, they failed to get at him. Then,
O perpetuator of Bhrigu's race, an elephant, as large and mighty as the
elephant of Sakra, addressed the gods, saying, 'Agni is now residing
within this Aswattha tree!' Incensed with wrath, Agni cursed all the
elephants, O descendant of Bhrigu saying, 'Your tongues will be bent
back.' Having been pointed out by the elephants, the deity of fire cursed
all elephants even thus and then went away and entered the heart of the
Sami tree from the desire of residing within it for some time. Listen
now, O puissant hero, what favour was shown unto the elephants, O
foremost one of Bhrigu's race, by the deities of unbaffled prowess who
were all gratified with the service a representative of their had done
them.'

"The Deities said, 'With the aid of even your tongues bent inwards ye
shall be able to eat all things, and with even those tongues ye shall be
able to utter cries that will only be indistinct. Having blessed the
elephants in this way, the denizens of Heaven once more resumed their
search after Agni. Indeed, having issued out of the Aswattha tree, the
deity of fire had entered the heart of Sami. This new abode of Agni was
divulged by a parrot. The gods thereupon proceeded to the spot. Enraged
with the conduct of the parrot, the deity of blazing flames cursed the
whole parrot race, saying, 'Ye shall from this day be deprived of the
power of speech.' Indeed, the eater of sacrificial libations turned up
the tongues of all the parrots. Beholding Agni at the place pointed out
by the parrot, and witnessing the curse denounced upon him, the gods,
feeling a compassion for the poor creature, blessed him, saying, 'In
consequence of thy being a parrot, thou shalt not be wholly deprived of
the power of speech. Though thy tongue has been turned backwards, yet
speech thou shalt have, confined to the letter K. Like that of a child or
an old man, thy speech shall be sweet and indistinct and wonderful.'
Having said these words unto the parrot, and beholding the deity of fire
within the heart of the Sami, the gods made Sami wood a sacred fuel fit
for producing fire in all religious rites. It was from that time that
fire is seen to reside in the heart of the Sami. Men came to regard the
Sami as proper means for producing fire (in sacrifice).[385] The waters
that occur in the nethermost regions had come into contact with the deity
of blazing flames. Those heated waters, O thou of Bhrigu's race, are
vomited forth by the mountain springs. In consequence, indeed, of Agni
having resided in them for some time, they became hot through his energy.
Meanwhile, Agni, beholding the gods, became grieved. Addressing the
deities, he asked them, 'What is the reason of your presence here?' Unto
him the deities and the great Rishi said, 'We wish to set thee to a
particular task. It behoveth thee to accomplish it. When accomplished, it
will redound greatly to thy credit.'

"Agni said, 'Tell me what your business is. I shall, ye gods, accomplish
it. I am always willing to be set by you to any task you wish. Do not
scruple, therefore, to command me.'"

"The Deities said, 'There is an Asura of the name of Taraka who has been
filled with pride in consequence of the boon he has obtained from
Brahman. Through his energy he is able to oppose and discomfit us. Do
thou ordain his destruction. O sire, do thou rescue these deities, these
Prajapatis, and these Rishis, O highly blessed Pavaka! O puissant one, do
thou beget a heroic son possessed of thy energy, who will dispel, O
bearer of sacrificial libations, our fears from that Asura. We have been
cursed by the great goddess Uma. There is nothing else then thy energy
which can be our refuge now. Do thou, therefore, O puissant deity, rescue
us all.' Thus addressed, the illustrious and irresistible bearer of
sacrificial libations answered, saying, 'Be it so', and he than proceeded
towards Ganga otherwise called Bhagirathi. He united himself in
(spiritual) congress with her and caused her to conceive. Verily, in the
womb of Ganga the seed of Agni began to grow even as Agni himself grows
(when supplied with fuel and aided by the wind). With the energy of that
god, Ganga became exceedingly agitated at heart. Indeed, she suffered
great distress and became unable to bear it. When the deity of blazing
flames cast his seed endued with great energy into the womb of Ganga, a
certain Asura (bent on purposes of his own) uttered a frightful roar. In
consequence of that frightful roar uttered by the Asura for purposes of
his own (and not for terrifying her), Ganga became very much terrified
and her eyes rolled in fear and betrayed her agitation. Deprived of
consciousness, she became unable to bear her body and the seed within her
womb. The daughter of Jahnu, inseminated with the energy of the
illustrious deity, began to tremble. Overwhelmed with the energy of the
seed she held in her womb, O learned Brahmana, she then addressed the
deity of blazing fire, saying, 'I am no longer capable, O illustrious
one, of bearing thy seed in my womb. Verily, I am overcome with weakness
by this seed of thine. The health I had in days before is no longer mine.
I have been exceedingly agitated, O illustrious one, and my heart is dead
within me, O sinless one. O foremost of all persons endued with penances,
I am in capable of bearing thy seed any longer. I shall cast it off,
compelled by the distress that has overtaken me, and not by caprice.
There has been no actual contact of my person with thy seed, O
illustrious deity of blazing flames! Our union, having for its cause the
distress that has overtaken the deities, has been suitable and not of the
flesh, O thou of great splendour. Whatever merit or otherwise there may
be in this act (intended to be done by me), O eater of sacrificial
libations, must belong to thee. Verily, I think, the righteousness or
unrighteousness of this deed must be thine.' Unto her the deity of fire
said, 'Do thou bear the seed. Do, indeed, bear the foetus endued with my
energy. It will lead to great results. Thou art, verily, capable of
bearing the entire earth. Thou wilt gain nothing by not holding this
energy.' That foremost of streams, though thus passed by the deity of
fire as also by all the other deities, cast off the seed on the breast of
Meru, that foremost of all mountains. Capable (somehow) of bearing that
seed, yet oppressed by the energy of Rudra (for Agni is identical with
Rudra), she failed to hold that seed longer in consequence of its burning
energy. After she had cast it off, through sheer distress, that blazing
seed having the splendour of fire, O perpetuator of Bhrigu's race, Agni
saw her, and asked that foremost of streams, 'Is it all right with the
foetus thou hast cast off? Of what complexion has it been, O goddess? Of
what form does it look? With what energy does it seem to be endued? Do
thou tell me all about it.'

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