Vaisampayana said, “O son of Kuru, they, Yudhishthira and others, having
reached the forest of Kamyaka, were, hospitably received by hosts of
saints and they lived together with Krishna. And while the sons of Pandu
were dwelling in security in that place, many Brahmanas came to wait upon
them. And a certain Brahmana said, ‘He the beloved friend of Arjuna, of
powerful arms and possessed of self control, descendant of Sura, of a
lofty intellect, will come, for, O ye foremost of the descendants of
Kuru, Hari knows that ye have arrived here. For, Hari has always a
longing for your sight and always seeks your welfare. And Markandeya, who
lived very many years devoted to great austerities, given to study and
penance, will erelong come and meet you.’ And the very moment that he was
uttering these words, there was beheld Krishna, coming thitherward upon a
car unto which were yoked the horses Saivya and Sugriva,--he the best of
those that ride on cars, accompanied by Satyabhama, is like Indra by
Sachi, the daughter of Pulaman. And the son of Devaki came, desirous to
see those most righteous of the descendants of Kuru. And the sagacious
Krishna, having alighted from the car, prostrated himself, with pleasure
in his heart, before the virtuous king, in the prescribed way, and also
before Bhima, that foremost of powerful men. And he paid his respects to
Dhaumya, while the twin brothers prostrated themselves to him. And he
embraced Arjuna of the curly hair; and spoke words of solace to the
daughter of Drupada. And the descendant of the chief of the Dasaraha
tribe, that chastiser of foes, when he saw the beloved Arjuna come near
him, having seen him after a length of time, clasped him again and again.
And so too Satyabhama also, the beloved consort of Krishna, embraced the
daughter of Drupada, the beloved wife of the sons of Pandu. Then these
sons of Pandu, accompanied by their wife and priests, paid their respects
to Krishna, whose eyes resembled the white lotus and surrounded him on
all sides. And Krishna, when united with Arjuna, the son of Pritha, the
winner of riches and the terror of the demons assumed a beauty comparable
to that of Siva, the magnanimous lord of all created beings, when he, the
mighty lord, is united with Kartikeya (his son). And Arjuna, who bore a
circlet of crowns on his head, gave an account of what had happened to
him in the forest to Krishna, the elder brother of Gada. And Arjuna
asked, saying, ‘How is Subhadra, and her son Abhimanyu?’ And Krishna, the
slayer of Madhu, having paid his respects in the prescribed form to the
son of Pritha, and to the priest, and seating himself with them there,
spoke to king Yudhishthira, in words of praise. And he said, ‘O king,
Virtue is preferable to the winning of kingdoms; it is, in fact, practice
of austerities! By you who have obeyed with truth and candour what your
duty prescribed, have been won both this world and that to come! First
you have studied, while performing religious duties; having acquired in a
suitable way the whole science of arms, having won wealth by pursuing the
methods prescribed for the military caste, you have celebrated all the
time-honoured sacrificial rites. You take no delight in sensual
pleasures; you do not act, O lord of men, from motives of enjoyment, nor
do you swerve from virtue from greed of riches; it is for this, you have
been named the Virtuous King, O son of Pritha! Having won kingdoms and
riches and means of enjoyment, your best delight has been charity and
truth and practice of austerities, O King, and faith and meditation and
forbearance and patience! When the population of Kuru-jangala beheld
Krishna outraged in the assembly hall, who but yourself could brook that
conduct, O Pandu’s son, which was so repugnant both to virtue and usage?
No doubt, you will, before long, rule over men in a praiseworthy way, all
your desires being fulfilled. Here are we prepared to chastise the Kurus,
as soon as the stipulation made by you is fully performed! And Krishna,
the foremost of the Dasarha tribe, then said to Dhaumya and Bhima and
Yudhishthira, and the twins and Krishna, ‘How fortunate that by your
blessing Arjuna the bearer of the coronet, has arrived after having
acquired the science of arms!” And Krishna, the leader of the Dasarha
tribe, accompanied by friends, likewise spoke to Krishna, the daughter of
Yajnasena, saying, ‘How fortunate that you are united, safe and secure,
with Arjuna, the winner of riches!’ And Krishna also said, ‘O Krishna, O
daughter of Yajnasena, those sons of yours, are devoted to the study of
the science of arms, are well-behaved and conduct themselves on the
pattern, O Krishna, of their righteous friends. Your father and your
uterine brothers proffer them a kingdom and territories; but the boys
find no joy in the house of Drupada, or in that of their maternal uncles.
Safely proceeding to the land of the Anartas, they take the greatest
delight in the study of the science of arms. Your sons enter the town of
the Vrishnis and take an immediate liking to the people there. And as you
would direct them to conduct themselves, or as the respected Kunti would
do, so does Subhadra direct them in a watchful way. Perhaps, she is still
more careful of them. And, O Krishna, as Rukmini’s son is the preceptor
of Aniruddha, of Abhimanyu, of Sunitha, and of Bhanu; so he is the
preceptor and the refuge of your sons also! And a good preceptor, would
unceasingly give them lessons in the wielding of maces and swords and
bucklers, in missiles and in the arts of driving cars and of riding
horses, being valiant. And he, the son of Rukmini, having bestowed a very
good training upon them, and having taught them the art of using various
weapons in a proper way, takes satisfaction at the valorous deeds of your
sons, and of Abhimanyu. O daughter of Drupada! And when your son goes
out, in pursuit of (out-door) sports, each one of them is followed
thither by cars and horses and vehicles and elephants.’ And Krishna said
to the virtuous king, Yudhishthira, The fighting men of the Dasarha
tribe, and the Kukuras, and the Andhakas--let these, O king, place
themselves at thy command--let them perform what thou desirest them. O
lord of men, let the army of the tribe of Madhus, (resistless) like the
wind, with their bows and led by Balarama whose weapon is the plough--let
that army, equipped (for war), consisting of horsemen and foot soldiers
and horses and cars and elephants, prepare to do your bidding. O son of
Pandu! Drive Duryodhana, the son of Dhritarashtra, the vilest of sinful
men, together with his followers and his hosts of friends to the path
betaken by the lord of Saubha, the son of the Earth! You, O ruler of men,
are welcome to stick to that stipulation which was made in the
assembly-hall--but let the city of Hastina be made ready for you, when
the hostile force has been slain by the soldiers of the Dasarha tribe!
Having roamed at your pleasure in all those places where you may desire
to go, having got rid of your grief and freed from all your sins--you
will reach the city of Hastina--the well-known city situated in the midst
of a fine territory!--Then the magnanimous king having been acquainted
with the view, thus clearly set forth by Krishna that best of men, and,
having applauded the same, and having deliberated, thus spoke with joined
palms unto Kesava, ‘O Kesava, no doubt, thou art the refuge of the sons
of Pandu; for the sons of Pandu have their protector in thee! When the
time will come, there is no doubt that thou wilt do all the work just
mentioned by thee; and even more than the same! As promised by us, we
have spent all the twelve years in lonely forests. O Kesava, having in
the prescribed way completed the period for living unrecognised, the sons
of Pandu will take refuge in thee. This should be the intention of those
that associate with thee, O Krishna! The sons of Pandu swerve not from
the path of truth, for the sons of Pritha with their charity and their
piety with their people and their wives and with their relations have
their protector in thee!”
Vaisampayana said, ‘O descendant of Bharata, while Krishna, the
descendant of the Vrishnis and the virtuous king, were thus talking,
there appeared then the saint Markandeya, grown grey in the practise of
penances. And he had seen many thousand years of life, was of a pious
soul, and devoted to great austerities. Signs of old age he had none; and
deathless he was, and endued with beauty and generous and many good
qualities. And he looked like one only twenty-five years old. And when
the aged saint, who had seen many thousand years of life, came, all the
Brahamanas paid their respects to him and so did Krishna together with
Pandu’s son. And when that wisest saint, thus honoured, took his seat in
a friendly way, Krishna addressed him, in accordance with the views of
the Brahmanas and of Pandu’s sons, thus,--
“The sons of Pandu, and the Brahmanas assembled here, and the daughter of
Drupada, and Satyabhama, likewise myself, are all anxious to hear your
most excellent words, O Markandeya! Propound to us the holy stories of
events of bygone times, and the eternal rules of righteous conduct by
which are guided kings and women and saints!”
Vaisampayana continued, “When they had all taken their seats, Narada
also, the divine saint, of purified soul, came on a visit to Pandu’s
sons. Him also, then, of great soul, all those foremost men of superior
intellect, honoured in the prescribed form, by offering water to wash his
feet, and the well-known oblation called the Arghya. Then the godlike
saint, Narada, learning that they were about to hear the speech of
Markandeya, expressed his assent to the arrangement. And he, the
deathless, knowing what would be opportune, said smilingly, ‘O saint of
the Brahmana caste, speak what you were about to say unto the sons of
Pandu!’ Thus addressed, Markandeya, devoted to great austerities,
replied, ‘Wait a moment. A great deal will be narrated.’ Thus addressed,
the sons of Pandu, together with those twice-born ones, waited a moment,
looking at that great saint, (bright) as the mid-day sun.”
Vaisampayana continued, “Pandu’s son, the king of the Kuru tribe, having
observed that the great saint as willing to speak, questioned him with a
view to suggesting topics to speak upon, saying, ‘You who are ancient (in
years), know the deeds of gods and demons, and illustrious saints, and of
all the royal ones. We consider you as worthy of being worshipped and
honoured; and we have long yearned after your company. And here is this
son of Devaki, Krishna, who has come to us on a visit. Verily, when I
look at myself, fallen away from happiness, and when I contemplate the
sons of Dhritarashtra, of evil life, flourishing in every way, the idea
arises in me that it is man who does all acts, good or bad, and that it
is he that enjoys the fruit the acts bring forth. How then is god the
agent? And, O best of those that are proficient in the knowledge of God,
how is it that men’s actions follow them? Is it in this world? Or is it
in some subsequent existence? And, O best of righteous men among the
twice-born, in what way is an embodied animated being joined by his good
and evil deeds that seek him out? Is it after death? Or is it in this
world? And, O descendant of Bhrigu, is what we experience in this world
the result of the acts of this very life? Or will the acts of this life
bear fruit in the world to come? And where do the actions of an animated
being who is dead find their resting place?”
“Markandeya said, ‘O best of those that can speak, this question befits
thee, and is just what it should be? Thou knowest all that there is to
know. But thou art asking this question, simply for the sake of form.
Here I shall answer thee: listen to me with an attentive mind, as to how
in this world and in that to come, a man experienceth happiness and
misery. The lord of born beings, himself sprung first of all, created,
for all embodied beings, bodies which were stainless, pure, and obedient
to virtuous impulses, O wisest of the descendants of Kuru! The ancient
men had all their desires fulfilled, were given to praiseworthy courses
of life, were speakers of truth, godly and pure. All were equal to the
gods, could ascend to the sky at their pleasure, and could come back
again; and all went about at their pleasure. And they had their death and
their life also under their own control; and they had few sufferings; had
no fear; and had their wishes fulfilled; and they were free from trouble;
could visit the gods and the magnanimous saints; knew by heart all
righteous rules; were self-controlled and free from envy. And they lived
many thousand years; and had many thousand sons. Then in course of time
they came to be restricted to walking solely on the surface of the earth,
overpowered by lust and wrath, dependent for subsistence upon falsehood
and trick, overwhelmed by greed and senselessness. Then those wicked men,
when disembodied, on account of their unrighteous and unblessed deeds,
went to hell in a crooked way. Again and again, they were grilled, and,
again and again they began to drag their miserable existence in this
wonderful world. And their desires were unfulfilled, the objects
unaccomplished, and their knowledge became unavailing. And their senses
were paralysed and they became apprehensive of everything and the cause
of other people’s sufferings. And they were generally marked by wicked
deeds, and born in low families; they became wicked and afflicted with
diseases, and the terror of others. And they became short-lived and
sinful and they reaped the fruit of their terrible deeds. And coveting
everything, they became godless and indifferent in mind, O son of Kunti!
The destiny of every creature after death is determined by his acts in
this world. Thou hast asked me where this treasure of acts of the sage
and the ignorant remain, and where they enjoy the fruit of their good and
evil deeds! Do thou listen to the regulations on this subject! Man with
his subtle original body created by God lays up a great store of virtue
and vice. After death he quits his frail (outer) body and is immediately
born again in another order of beings. He never remains non-existent for
a single moment. In his new life his actions follow him invariably as
shadow and, fructifying, makes his destiny happy or miserable. The wise
man, by his spiritual insight, knows all creatures to be bound to an
immutable destiny by the destroyer and incapable of resisting the
fruition of his actions in good or evil fortune. This, O Yudhishthira, is
the doom of all creatures steeped in spiritual ignorance. Do thou now
hear of the perfect way attained by men of high spiritual perception!
Such men are of high ascetic virtue and are versed in all profane and
holy writ, diligent in performing their religious obligations and devoted
to truth. And they pay due homage to their preceptors and superiors and
practise Yoga, are forgiving, continent and energetic and pious and are
generally endowed with every virtue. By the conquest of the passions,
they are subdued in mind; by practising yoga they become free from
disease, fear and sorrow; they are not troubled (in mind). In course of
birth, mature or immature, or while ensconced in the womb, in every
condition, they with spiritual eyes recognize the relation of their soul
to the supreme Spirit. Those great-minded Rishis of positive and
intuitive knowledge passing through this arena of actions, return again
to the abode of the celestials. Men, O king, attain what they have in
consequence of the grace of the gods of Destiny or of their own actions.
Do thou not think otherwise. O Yudhishthira, I regard that as the highest
good which is regarded so in this world. Some attain happiness in this
world, but not in the next; others do so in the next, but not in this.
Some, again, attain happiness in this as well as in the next world; and
others neither here nor in the next world. Those that have immense
wealth, shine every day with well-decorated persons. O slayer of mighty
foes, being addicted to carnal pleasures, they enjoy happiness only in
this world, but not in the next. But those who are engaged in spiritual
meditations and the study of the Vedas, who are diligent in asceticism,
and who impair the vigour of their bodies by performing their duties, who
have subdued their passions, and who refrain from killing any animated
being, those men, O slayer of thy enemies, attain happiness in the next
world, but not in this! Those who first live a pious life, and virtuously
acquire wealth in due time and then marry and perform sacrifices, attain
bliss both in this and the next world. Those foolish men again who do not
acquire knowledge, nor are engaged in asceticism or charity or increasing
their species; or in encompassing the pleasures and enjoyments of this
world, attain bliss neither in this nor in the next world. But all of you
are proficient in knowledge and possessed of great power and strength and
celestial vigour. For the extermination (of the wicked) and for serving
the purposes of the gods, ye have come from the other world and have
taken your birth in this! Ye, who are so valiant, and engaged in
asceticism, self-restraining exercises, and religious ordinances, and
fond of exertion, after having performed great deeds and gratified the
gods and Rishis and the Pitris, ye will at last in due course attain by
your own acts the supreme region--the abode of all virtuous men! O
ornament of Kuru’s race, may no doubts cross thy mind on account of these
thy sufferings, for this affliction is for thy good!”