"'Narada said, "There was a ruler of the Kekayas, possessed of great

prosperity and perfectly fearless. His name was Sahasrachitya and he was

the grandfather of this Satayupa. Resigning his kingdom to his eldest son

endued with a large measure of righteousness, the virtuous king

Sahasrachitya retired into the woods. Reaching the other end of blazing

penances, that lord of Earth, endued with great splendour, attained to

the region of Purandara where he continued to live in his company. On

many occasions, while visiting the region of Indra, O king, I saw the

monarch, whose sins had all been burnt off by penances, residing in

Indra's abode. After the same manner, king Sailalaya, the grandfather of

Bhagadatta, attained to the region of Indra by the power alone of his

penances. There was another king, O monarch, of the name of Prishadhra

who resembled the wielder of the thunder-bolt himself. That king also, by

his penances proceeded from the Earth to Heaven. In this very forest, O

king, that lord of Earth, Purukutsa, the son of Mandhatri, attained to

high success. That foremost of rivers, viz., Narmada, became the consort

of that king. Having undergone penances in this very forest, that ruler

of Earth proceeded to Heaven. There was another king, highly righteous,

of the name of Sasaloman. He too underwent severe austerities in this

forest and then ascended to Heaven. Thou also, O monarch, having arrived

at this forest, shalt, through the grace of the Island-born, attain to a

goal that is very high and that is difficult of attainment. Thou also, O

foremost of kings, at the end of thy penances, become endued with great

prosperity and, accompanied by Gandhari, attain to the goal reached by

those high-souled ones. Dwelling in the presence of the slayer of Vala,

Pandu thinks of thee always. He will, O monarch, certainly assist thee in

the attainment of prosperity. Through serving thee and Gandhari, this

daughter-in-law of thine, possessed of great fame, will attain to

residence with her husband in the other world. She is the mother of

Yudhishthira who is the eternal Dharma. We behold all this, O king, with

our spiritual vision. Vidura will enter into the high-souled

Yudhishthira. Sanjaya also, through meditation, will ascend from this

world into Heaven."'

"Vaisampayana continued, 'That high-souled chief of Kuru's race,

possessed of learning, having, with his wife, heard these words of

Narada, praised them and worshipped Narada with unprecedented honours.

The conclave of Brahmanas there present became filled with great joy, and

desirous of gladdening king Dhritarashtra, O monarch, themselves

worshipped Narada with profound regards. Those foremost of regenerate

persons also praised the words of Narada. Then the royal sage Satayupa,

addressing Narada, said, "Thy holy self hath enhanced the devotion of the

Kuru king, of all those people here, and of myself also, O thou of great

splendour. I have, however, the wish to ask thee something. Listen to me

as I say it. It has reference to the king Dhritarashtra, O celestial

Rishi, that art worshipped by all the worlds. Thou art acquainted with

the truth of every affair. Endued with celestial sight, thou beholdest, O

regenerate Rishi, what the diverse goals are of human beings. Thou hast

said what the goal has been of the kings mentioned by thee, viz.,

association with the chief of celestials. Thou hast not, however, O great

Rishi, declared what those regions are that will be acquired by this

king. O puissant one, I wish to hear from thee what region will be

acquired by the royal Dhritarashtra. It behoveth thee to tell me truly

the kind of region that will be his and the time when he will attain to

it." Thus addressed by him, Narada of celestial sight and endued with

austere penances, said in the midst of the assembly these words highly

agreeable to the minds of all.'

"'Narada said, "Repairing at my will to the mansion of Sakra, I have seen

Sakra the lord of Sachi; and there, O royal sage, I have beheld king

Pandu. There a talk arose, O monarch, regarding this Dhritarashtra and

those highly austere penances which he is performing. There I heard from

the lips of Sakra himself that there are three years yet of the period of

life allotted to this king. After that, king Dhritarashtra, accompanied

by his wife Gandhari, will go to the regions of Kuvera and be highly

honoured by that king of kings. He will go there on a car moving at his

will, his person adorned with celestial ornaments. He is the son of a

Rishi; he is highly blessed; he has burnt all his sins by his penances.

Endued with a righteous soul, he will rove at will through the regions

of the deities, the Gandharvas, and the Rakshasas. That about which thou

hast enquired is a mystery of the gods. Through my affection for you, I

have declared this high truth. Ye all are possessed of the wealth of

Srutis and have consumed all your sins by your penances."'

"Vaisampayana continued, 'Hearing these sweet words of the celestial

Rishi, all the persons there assembled, as also king Dhritarashtra,

became greatly cheered and highly pleased. Having cheered Dhritarashtra

of great wisdom with such talk, they left the spot, wending away by the

path that belongs to those who are crowned with success.'"

SECTION XXI

"Vaisampayana said, 'Upon the retirement of the chief of the Kurus into

the forest, the Pandavas, O king, afflicted besides by grief on account

of their mother, became very cheerless. The citizens also of Hastinapura

were possessed by deep sorrow. The Brahmanas always talked of the old

king. "How, indeed, will the king, who has become old, live in the

solitary woods? How will the highly blessed Gandhari, and Pritha, the

daughter of Kuntibhoja, live there? The royal sage has always lived in

the enjoyment of every comfort. He will certainly be very miserable.

Arrived in deep woods, what is now the condition of that personage of

royal descent, who is, again, bereft of vision? Difficult is the feat

that Kunti has achieved by separating herself from her sons. Alas casting

off kingly prosperity, she chose a life in the woods. What, again, is the

condition of Vidura who is always devoted to the service of his elder

brother? How also is the intelligent son of Gavalgani who is so faithful

to the food given him by his master?" Verily, the citizens, including

those of even nonage meeting together, asked one another these questions.

The Pandavas also, exceedingly afflicted with grief, sorrowed for their

old mother, and could not live in their city long. Thinking also of their

old sire, the king, who had lost all his children, and the highly blessed

Gandhari, and Vidura of great intelligence, they failed to enjoy peace of

mind. They had no pleasure in sovereignty, nor in women, nor in the study

of the Vedas. Despair penetrated their souls as they thought of the old

king and as they repeatedly reflected on that terrible slaughter of

kinsmen. Indeed, thinking of the slaughter of the youthful Abhimanyu on

the field of battle, of the mighty-armed Karna who never retreated from

the fray, of the sons of Draupadi, and of other friends of theirs, those

heroes became exceedingly cheerless. They failed to obtain peace of mind

upon repeatedly reflecting that the Earth had become divested of both her

heroes and her wealth. Draupadi had lost all her children, and the

beautiful Subhadra also had become childless. They too were of cheerless

hearts and grieved exceedingly. Beholding, however, the son of Virata's

daughter, viz., thy sire Parikshit, thy grandsires somehow held their

life-breaths.'"

SECTION XXII

"Vaisampayana said, 'Those foremost of men, the heroic Pandavas,--those

delighters of their mother--became exceedingly afflicted with grief. They

who had formerly been always engaged in kingly offices, did not at that

time attend to those acts at all in their capital. Afflicted with deep

grief, they failed to derive pleasure from anything. If any body accosted

them, they never honoured him with an answer. Although those irresistible

heroes were in gravity like the ocean, yet they were now deprived of

their knowledge and their very senses by the grief they felt. Thinking of

their mother, the sons of Pandu were filled with anxiety as to how their

emaciated mother was serving the old couple. "How, indeed, is that king,

whose sons have all been slain and who is without refuge, living alone,

with only his wife, in the woods that are the haunt of beasts of prey?

Alas, how does that highly blessed queen, Gandhari, whose dear ones have

all been slain, follow her blind lord in the solitary woods?"--Even such

was the anxiety manifested by the Pandavas when they talked with one

another. They then set their hearts upon seeing the king in his forest

retreat. Then Sahadeva, bowing down to the king, said, "I see thy heart

to be set upon seeing our sire. From my respect for thee, however, I

could not speedily open my mouth on the subject of our journey to the

woods. The time for that sojourn is now come. By good luck I shall see

Kunti living in the observance of penances, with matted locks on her

head, practising severe austerities, and emaciated with sleeping on

blades of Kusa and Kasa. She was brought up in palaces and mansions, and

nursed in every comfort and luxury. Alas, when shall I see my mother who

is now toil-worn and plunged into exceeding misery? Without doubt, O

chief of Bharata's race, the ends of mortals are exceedingly uncertain,

since Kunti, who is a princess by birth, is now living in misery in the

woods." Hearing these words of Sahadeva, queen Draupadi, that foremost of

all women duly honouring the king said, with proper salutations,--"Alas,

when shall I see queen Pritha, if, indeed, she be yet alive. I shall

consider my life as not passed in vain if I succeed in beholding her once

more, O king. Let this sort of understanding be ever stable in thee. Let

thy mind always take a pleasure in such righteousness as is involved, O

king of kings, in thy desire of bestowing such a high boon on us. Know, O

king, that all these ladies of thy house are staying with their feet

raised for the journey, from desire of beholding Kunti, and Gandhari, and

my father-in-law." Thus addressed by queen Draupadi, the king, O chief of

Bharata's race, summoned all the leaders of his forces to his presence

and told them,--"Cause my army, teeming with cars and elephants, to march

out. I shall behold king Dhritarashtra who is now living in the woods."

Unto those that supervised the concerns of the ladies, the king gave the

order, "Let diverse kinds of conveyances be properly equipt, and all my

closed litters that count by thousands. Let carriages and granaries, and

wardrobes, and treasuries, be equipt and ordered out, and let mechanics

have the command to march out. Let men in charge of treasuries go out on

the way leading to the ascetic retreats on Kurukshetra. Whoever amongst

the citizens wishes to see the king is allowed to do so without any

restriction. Let him proceed, properly protected. Let cooks and

superintendents of kitchens, and the whole culinary establishment, and

diverse kinds of edibles and viands, be ordered to be borne out on carts

and conveyances. Let it be proclaimed that we march out tomorrow. Indeed,

let no delay occur (in carrying out the arrangements). Let pavilions and

resting houses of diverse kinds be erected on the way." Even these were

the commands which the eldest son of Pandu gave, with his brothers. When

morning came, O monarch, the king set out, with a large train of women

and old men. Going out of his city, king Yudhishthira waited five days

for such citizens as might accompany him, and then proceeded towards the

forest.'"

SECTION XXIII

"Vaisampayana said, 'That foremost one of Bharata's race, then ordered

his troops, which were protected by heroes that were headed by Arjuna and

that resembled the very guardians of the universe, to march out.

Instantly, a loud clamour arose consisting of the words--Equip,

Equip!--of horse-men, O Bharata, engaged in equipping and their steeds.

Some proceeded on carriages and vehicles, some on horses of great speed,

and some on cars made of gold endued with the splendour of blazing fires.

Some proceeded on mighty elephants, and some on camels, O king. Some

proceeded on foot, that belonged to that class of combatants which is

armed with tiger-like claws.[38] The citizens and inhabitants of the

provinces, desirous of seeing Dhritarashtra, followed the king on diverse

kinds of conveyances. The preceptor Kripa also, of Gotama's race, that

great leader of forces, taking all the forces with him, proceeded, at the

command of the king, towards the old monarch's retreat. The Kuru king

Yudhishthira, that perpetuator of Kuru's race, surrounded by a large

number of Brahmanas, his praises sung by a large band of Sutas and

Magadhas and bards, and with a white umbrella held over his head and

encompassed around by a large number of cars, set out on his journey.

Vrikodara, the son of the Wind-god, proceeded on an elephant as gigantic

as a hill, equipt with strung bow and machines and weapons of attack and

defence. The twin sons of Madri proceeded on two fleet steeds, well cased

in mail, well protected, and equipt with banners. Arjuna of mighty

energy, with senses under control, proceeded on an excellent car endued

with solar effulgence and unto which were equipt excellent steeds of

white hue. The ladies of the royal household, headed by Draupadi,

proceeded in closed litters protected by the superintendents of women.

They scattered copious showers of wealth as they proceeded. Teeming with

cars and elephants and steeds, and echoing with the blare of trumpets and

the music of Vinas, the Pandava host, O monarch, blazed with great

beauty. Those chiefs of Kuru's race proceeded slowly, resting by

delightful banks of rivers and lakes, O monarch. Yuyutsu of mighty

energy, and Dhaumya, the priest at the command of Yudhishthira, were

engaged in protecting the city. By slow marches, king Yudhishthira

reached Kurukshetra, and then, crossing the Yamuna, that highly sacred

river, he beheld from a distance the retreat, O thou of Kuru's race, of

the royal sage of great wisdom and of Dhritarashtra. Then all the men

became filled with joy and quickly entered the forest, filling it with

loud sounds of glee, O chief of Bharata's race.'"

SECTION XXIV

"Vaisampayana said, 'The Pandavas alighted, at a distance, from their

cars and proceeded on foot to the retreat of the king, bending themselves

in humility. All the combatants also, and all the denizens of the

kingdom, and the spouses of the Kuru chiefs, followed them on foot. The

Pandavas then reached the sacred retreat of Dhritarashtra which abounded

with herds of deer and which was adorned with plantain plants. Many

ascetics of rigid vows, filled with curiosity, came there for beholding

the Pandavas who had arrived at the retreat. The king, with tears in his

eyes, asked them, saying,--"Where has my eldest sire, the perpetuator of

Kuru's race, gone?" They answered, O monarch, telling him that he had

gone to the Yamuna for his ablutions, as also for fetching flowers and

waters. Proceeding quickly on foot along the path pointed out by them,

the Pandavas beheld all of them from a distance. Desirous of meeting with

their sire they walked with a rapid pace. Then Sahadeva ran with speed

towards the spot where Pritha was. Touching the feet of his mother, he

began to weep aloud. With tears gushing down her cheeks, she saw her

darling child. Raising her son up and embracing him with her arms, she

informed Gandhari of Sahadeva's arrival. Then seeing the king and

Bhimasena and Arjuna, and Nakula, Pritha endeavoured to advance quickly

towards them. She was walking in advance of the childless old couple, and

was dragging them forward. The Pandavas, beholding her, fell down on the

earth. The puissant and high-souled monarch, endued with great

intelligence, recognising them by their voices and also by touch,

comforted them one after another. Shedding tears, those high-souled

princes, with due formalities, approached the old king and Gandhari, as

also their own mother. Indeed, regaining their senses, and once more

comforted by their mother, the Pandavas took away from the king and their

aunt and mother the jars full of water which they had been carrying,

forbearing them themselves. The ladies of those lions among men, and all

the women of the royal household, as also all the inhabitants of the city

and provinces, then beheld the old king. King Yudhishthira presented all

those individuals one after another to the old king, repeating their

names and races, and then himself worshipped his eldest sire with

reverence. Surrounded by them all, the old monarch, with eyes bathed in

tears of joy, regarded himself as once more staying in the midst of the

city called after the elephant. Saluted with reverence by all his

daughters-in-law headed by Krishna, king Dhritarashtra, endued with great

intelligence, with Gandhari and Kunti, became filled with joy. He then

reached his forest-retreat that was applauded by Siddhas and Charanas,

and that then teemed with vast crowds of men all desirous of beholding

him, like the firmament teeming with innumerable stars.'"

SECTION XXV

"Vaisampayana said, 'The king, O chief of Bharata's race, with those

foremost of men, viz., his brothers, who were all possessed of eyes that

resembled lotus-petals, took his seat in the retreat of his eldest sire.

There sat around him many highly-blessed ascetics, hailing from diverse

regions, from desire of beholding the sons of that lord of Kuru's race,

viz., the Pandavas of wide chests. They said, "We wish to know who

amongst these is Yudhishthira, who are Bhima and Arjuna, who the twins,

and who is Draupadi of great fame." Then the Suta, Sanjaya, in answer to

their queries, pointed out to them the Pandavas, naming each, and

Draupadi too as also the other ladies of the Kuru household.'

"'Sanjaya said, "This one that is as fair of complexion as pure gold, that

is endued with a body which looks like that of a full-grown lion, that is

possessed of a large aquiline nose, and wide and expansive eyes that are,

again, of a coppery hue, is the Kuru king. This one, whose tread

resembles that of an infuriate elephant, whose complexion is as fair as

that of heated gold, whose frame is of large and expansive proportions

and whose arms are long and stout, is Vrikodara. Behold him well! The

mighty bowman who sits besides him, of darkish complexion and youthful

frame, who resembles the leader of an elephantine herd, whose shoulders

are as high as those of a lion, who walks like a sporting elephant, and

whose eyes are as expansive as the petals of a lotus, is the hero called

Arjuna. Those two foremost of men, that are sitting besides Kunti, are

the twins, resembling Vishnu and Mahendra. In this whole world of men,

they have not their equals in beauty and strength and excellence of

conduct. This lady, of eyes as expansive as lotus petals, who seems to

have touched the middle age of life, whose complexion resembles that of

the blue lotus, and who looks like a goddess of Heaven, is Krishna, the

embodied form of the goddess of prosperity.[39] She who sits besides her,

possessed of the complexion of pure gold, who looks like the embodied

rays of the moon, in the midst of the other ladies, is, ye foremost of

regenerate ones, the sister of that unrivalled hero who wields the

discus. This other, as fair as pure gold, is the daughter of the

snake-chief and wife of Arjuna.[40] This other whose complexion is like

that of pure gold or like that of Madhuka flowers, is the princess

Chitrangada. This one, that is possessed of the complexion of an

assemblage of blue lotuses, is the sister of that monarch, that lord of

hosts, who used to always challenge Krishna. She is the foremost wife of

Vrikodara. This is the daughter of the king of Magadha who was known by

the name of Jarasandha. Possessed of the complexion of an assemblage of

Champakas, she is the wife of the youngest son of Madravati. Possessed of

a complexion as darkish as that of the blue lotus, she who sits there on

the earth, and whose eyes are as expansive as lotus-petals, is the wife

of the eldest son of Madravati. This lady whose complexion is as fair as

that of heated gold and who sits with her child on her lap, is the

daughter of king Virata. She is the wife of that Abhimanyu who, while

divested of his car, was slain by Drona and others fighting from their

cars.[41] These ladies, the hair on whose heads shows not the parted

line, and who are clad in white, are the widows of the slain sons of

Dhritarashtra. They are the daughters-in-law of this old king, the wives

of his hundred sons, now deprived of both their husbands and children who

have been slain by heroic foes. I have now pointed them out in the order

of precedence. In consequence of their devotion to Brahmanas, their

understandings and hearts are divested of every kind of crookedness.

Possessed of pure souls, they have all been pointed out by me,--these

princesses of the Kaurava house-hold,--in answer to your queries."'

"Vaisampayana continued, 'Thus that king of Kuru's race, of very advanced

years, having met with those sons of him that was a deity among men,

enquired about their welfare after all the ascetics had gone away. The

warriors who had accompanied the Pandavas, leaving the retreat, sat

themselves down at a little distance, alighting from their cars and the

animals they rode. Indeed, after all the crowd, viz., the ladies, the old

men, and the children, had been seated, the old king duly addressed them,

making the usual enquiries of politeness.'"

SECTION XXVI

"'Dhritarashtra said, "O Yudhishthira, art thou in peace and happiness,

with all thy brothers and the inhabitants of the city and the provinces?

Are they that live in dependance on thee also happy? Are thy ministers,

and servitors, and all thy seniors and preceptors also, happy? Are those

also that live in thy dominions free from fear? Dost thou follow the old

and traditional conduct of rulers of men? Is thy treasury filled without

disregarding the restraints imposed by justice and equity? Dost thou

behave as thou shouldst towards foes, neutrals, and allies? Dost thou

duly look after the Brahmanas, always making them the first gifts

(ordained in sacrifices and religious rites)? What need I say of the

citizens, and thy servants, and kinsmen,--are thy foes, O chief of

Bharata's race, gratified with thy behaviour? Dost thou, O king of kings,

adore with devotion the Pitris and the deities? Dost thou worship guests

with food and drink, O Bharata? Do the Brahmanas in thy dominions,

devoted to the duties of their order, walk along the path of

righteousness? Do the Kshatriyas and Vaisyas and Sudras also within thy

kingdom, and all thy relatives, observe their respective duties? I hope

the women, the children, and the old, among thy subjects, do not grieve

(under distress) and do not beg (the necessaries of life). Are the ladies

of thy household duly honoured in thy house, O best of men? I hope, O

monarch, that this race of royal sages, having obtained thee for their

king, have not fallen away from fame and glory."'

"Vaisampayana continued, 'Unto the old king who said so, Yudhishthira,

conversant with morality and justice, and well-skilled in acts and

speech, spoke as follows, putting some questions about his welfare.'

"'Yudhishthira said, "Doth thy peace, O king, thy self-restraint, thy

tranquillity of heart, grow? Is this my mother able to serve thee without

fatigue and trouble? Will, O king, her residence in the woods be

productive of fruits? I hope this queen, who is my eldest mother, who is

emaciated with (exposure to) cold and wind and the toil of walking, and

who is now devoted to the practice of severe austerities, no longer gives

way, to grief for her children of mighty energy, all of whom, devoted to

the duties of the Kshatriya order, have been slain on the field of

battle. Does she accuse us, sinful wretches, that are responsible for

their slaughter? Where is Vidura, O king? We do not see him here. I hope

this Sanjaya, observant of penances, is in peace and happiness."'

"Vaisampayana continued, 'Thus addressed, Dhritarashtra answered king

Yudhishthira, saying,--"O son, Vidura is well. He is performing austere

penances, subsisting on air alone, for he abstains from all other food.

He is emaciated and his arteries and nerves have become visible.

Sometimes he is seen in this empty forest by Brahmanas." While

Dhritarashtra was saying this Vidura was seen at a distance. He had

matted locks on his head, and gravels in his mouth, and was exceedingly

emaciated. He was perfectly naked. His body was besmeared all over with

filth, and with the dust of various wild flowers. When Kshattri was

beheld from a distance, the fact was reported to Yudhishthira. Vidura

suddenly stopped, O king, casting his eyes towards the retreat (and

seeing it peopled by so many individuals). King Yudhishthira pursued him

alone, as he ran and entered the deep forest, sometimes not seen by the

pursuer. He said aloud, "O Vidura, O Vidura, I am king Yudhishthira, thy

favourite!"--Exclaiming thus, Yudhishthira, with great exertion, followed

Vidura. That foremost of intelligent men, viz., Vidura, having reached a

solitary spot in the forest, stood still, leaning against a tree. He was

exceedingly emaciated. He retained only the shape of a human being (all

his characteristic features having totally disappeared). Yudhishthira of

great intelligence recognised him, however, (in spite of such change).

Standing before him, Yudhishthira addressed him, saying, "I am

Yudhishthira!" Indeed, worshipping Vidura properly, Yudhishthira said

these words in the hearing of Vidura. Meanwhile Vidura eyed the king with

a steadfast gaze. Casting his gaze thus on the king, he stood motionless

in Yoga. Possessed of great intelligence, he then (by his Yoga-power)

entered the body of Yudhishthira, limb by limb. He united his

life-breaths with the king's life-breaths, and his senses with the king's

senses. Verify, with the aid of Yoga-power, Vidura, blazing with energy,

thus entered the body of king Yudhishthira the just. Meanwhile, the body

of Vidura continued to lean against the tree, with eyes fixed in a

steadfast gaze. The king soon saw that life had fled out of it. At the

same time, he felt that he himself had become stronger than before and

that he had acquired many additional virtues and accomplishments.

Possessed of great learning and energy, O monarch, Pandu's son, king

Yudhishthira the just, then recollected his own state before his birth

among men.[42] Endued with mighty energy, he had heard of Yoga practice

from Vyasa. King Yudhishthira the just, possessed of great learning,

became desirous of doing the last rites to the body of Vidura, and wished

to cremate it duly. An invisible voice was then heard,--saying,--"O king,

this body that belonged to him called Vidura should not be cremated. In

him is thy body also. He is the eternal deity of Righteousness. Those

regions of felicity which are known by the name of Santanika will be his,

O Bharata. He was an observer of the duties of Yatis. Thou shouldst not,

O scorcher of foes, grieve for him at all." Thus addressed, king

Yudhishthira the just, returned from that spot, and represented

everything unto the royal son of Vichitraviryya. At this, that king of

great splendour, all these men, and Bhimasena and others, became filled

with wonder. Hearing what had happened, king Dhritarashtra became pleased

and then, addressing the son of Dharma, said,--"Do thou accept from me

these gifts of water and roots and fruits. It has been said, O king, that

one's guest should take that which one takes oneself." Thus addressed,

Dharma's son answered the king, saying,--"So be it." The mighty-armed

king ate the fruits and roots which the monarch gave him. Then they all

spread their beds under a tree and passed that night thus, having eaten

fruits and roots and drunk the water that the old king had given them.'"

SECTION XXVII

"Vaisampayana said, 'They passed that night which was characterised by

auspicious constellations even thus, O king, in that retreat of righteous

ascetics. The conversation that occurred was characterised by many

reflections on morality and wealth. Consisting of delightful and sweet

words, it was graced with diverse citations from the Srutis. The

Pandavas, O king, leaving costly beds, laid themselves down, near their

mother, on the bare ground. Indeed, those heroes passed that night,

having eaten the food which was the food of the high-souled king

Dhritarashtra. After the night had passed away, king Yudhishthira, having

gone through his morning acts, proceeded to survey that retreat in the

company of his brothers. With the ladies of his household, the servants,

and his priest, the king roved about the retreat in all directions, as he

pleased, at the command of Dhritarashtra. He beheld many sacrificial

altars with sacred fires blazing on them and with many ascetics seated on

them, that had performed their oblations and poured libations in honour

of the deities. Those altars were overspread with fruits and roots of the

forest, and with heaps of flowers. The smoke of clarified butter curled

upwards from them. They were graced, besides, with many ascetics

possessed of bodies that looked like the embodied Vedas and with many

that belonged to the lay brotherhood. Herds of deer were grazing, or

resting here and there, freed from every fear. Innumerable birds also

were there, engaged in uttering their melodious notes, O king. The whole

forest seemed to resound with the notes of peacocks and Datyuhas and

Kokilas and the sweet songs of other warblers.[43] Some spots echoed with

the chant of Vedic hymns recited by learned Brahmanas. Some were adorned

with large heaps of fruits and roots gathered from the wilderness. King

Yudhishthira then gave those ascetics jars made of gold or copper which

he had brought for them, and many deer-skins and blankets and sacrificial

ladles made of wood, and Kamandalus and wooden platters, and pots and

pans, O Bharata.[44] Diverse kinds of vessels, made of iron, and smaller

vessels and cups of various sizes, were also given away by the king, the

ascetics taking them away, each as many as he liked. King Yudhishthira of

righteous soul, having thus roved through the woods and beheld the

diverse retreats of ascetics and made many gifts, returned to the place

where his uncle was. He saw king Dhritarashtra, that lord of Earth, at

his ease, with Gandhari beside him, after having finished his morning

rites. The righteous-souled monarch saw also his mother, Kunti, seated

not much remote from that place, like a disciple with bent head, endued

with humility. He saluted the old king, proclaiming his name. "Sit down"

were the words the old king said. Receiving Dhritarashtra's permission,

Yudhishthira sat himself down on a mat of Kusa grass. Then the other sons

of Pandu with Bhima among them, O thou of Bharata's race, saluted the

king and touched his feet and sat themselves down, receiving his

permission. The old Kuru king, surrounded by them, looked exceedingly

beautiful. Indeed, he blazed with a Vedic splendour like Vrihaspati in

the midst of the celestials. After they had sat themselves down, many

great Rishis, viz., Satayupa and others, who were denizens of

Kurukshetra, came there. The illustrious and learned Vyasa, possessed of

great energy, and reverenced by even the celestial Rishis, showed

himself, at the head of his numerous disciples, unto Yudhishthira. The

Kuru king Dhritarashtra, Kunti's son Yudhishthira of great energy, and

Bhimasena and others, stood up and advancing a few steps, saluted those

guests. Approaching near, Vyasa, surrounded by Satayupa and others,

addressed king Dhritarashtra, saying,--"Be thou seated." The illustrious

Vyasa then took an excellent seat made of Kusa grass placed upon a black

deer-skin and covered with a piece of silken cloth. They had reserved

that seat for him. After Vyasa had been seated, all those foremost of

regenerate persons, endued with abundant energy, sat themselves down,

having received the permission of the Island-born sage.'"

SECTION XXVIII

"Vaisampayana said, 'After the high-souled Pandavas had all been seated,

Satyavati's son Vyasa said,--"O Dhritarashtra of mighty arms, hast thou

been able to achieve penances? Is thy mind, O king, pleased with thy

residence in the woods? Has the grief that was thine, born of the

slaughter of thy sons in battle, disappeared from thy heart? Are all thy

perceptions, O sinless one, now clear? Dost thou practise the ordinances

of forest life after having made thy heart firm? Does my daughter-in-law,

Gandhari, allow herself to be overwhelmed by grief? She is possessed of

great wisdom. Endued with intelligence, that queen understands both

Religion and Wealth. She is well conversant with the truths that relate

to both prosperity and adversity. Does she still grieve? Does Kunti, O

king, who in consequence of her devotion to the service of her seniors,

left her children, attend to thy wants and serve thee with all humility?

Have the high-minded and high-souled king, Yudhishthira, the son of

Dharma and Bhima and Arjuna and the twins been sufficiently comforted?

Dost thou feel delight at seeing them? Has thy mind become freed from

every stain? Has thy disposition, O king, become pure in consequence of

the increase of thy knowledge? This aggregate of three, O king, is the

foremost of all concerns, O Bharata, viz., abstension from injury to any

creature, truth, and freedom from anger. Does thy forest life any longer

prove painful to thee? Art thou able to earn with thy own exertions the

products of the wilderness for thy food? Do fasts give thee any pain now?

Hast thou learnt, O king, how the high-souled Vidura, who was Dharma's

self, left this world? Through the curse of Mandavya, the deity of

Righteousness became born as Vidura. He was possessed of great

intelligence. Endued with high penances, he was high-souled and

high-minded. Even Vrihaspati among the celestials, and Sukra among the

Asuras, was not possessed of such intelligence as that foremost of

persons. The eternal deity of Righteousness was stupefied by the Rishi

Mandavya with an expenditure of his penances earned for a long time with

great care.[45] At the command of the Grandsire, and through my own

energy, Vidura of great intelligence was procreated by me upon a soil

owned by Vichitraviryya. A deity of deities, and eternal, he was, O king,

thy brother. The learned know him to be Dharma in consequence of his

practices of Dharana and Dhyana.[46] He grows with (the growth of) truth,

self-restraint, tranquillity of heart, compassion, and gifts. He is

always engaged in penances, and is eternal. From that deity of

Righteousness, through Yoga-puissance, the Kuru king Yudhishthira also

took his birth. Yudhishthira, therefore, O king, is Dharma of great

wisdom and immeasurable intelligence. Dharma exists both here and

hereafter, and is like fire or wind or water or earth or space. He is, O

king of kings, capable of going everywhere and exists, pervading the

whole universe. He is capable of being beheld by only those that are the

foremost of the deities and those that are cleansed of every sin and

crowned with ascetic success. He that is Dharma is Vidura; and he that is

Vidura is the (eldest) son of Pandu. That son of Pandu. O king, is

capable of being perceived by thee. He stays before thee as thy servitor.

Endued with great Yoga-puissance, thy high-souled brother, that foremost

of intelligent men, seeing the high-souled Yudhishthira, the son of

Kunti, has entered into his person. These also, O chief of Bharata's

race, I shall unite with great benefit. Know, O son, that I am come here

for dispelling thy doubts. Some feat that has never been accomplished

before by any of the great Rishis, some wonderful effect of my

penances,--I shall show thee. What object is that, O king, whose

accomplishment thou desirest from me? Tell me what is that which thou

wishest to see or ask or hear? O sinless one, I shall accomplish it."'"

SECTION XXIX

(Putradarsana Parva)

"Janamejaya said, 'Tell me. O learned Brahmana, what that wonderful feat

was which the great Rishi Vyasa of high energy accomplished after his

promise to the old king, made when Dhritarashtra, that lord of Earth,

that foremost one of Kuru's race, had taken up his abode in the forest,

with his wife and with his daughter-in-law Kunti; and after, indeed,

Vidura had left his own body and entered into Yudhishthira, and at the

time when all the sons of Pandu were staying in the ascetic retreat. For

how many days did the Kuru king Yudhishthira of unfading glory stay, with

his men, in the woods? On what food, O puissant one, did the high-souled

Pandavas support themselves, with their men, and wives, while they lived

in the woods? O sinless one, do thou tell me this.'

"Vaisampayana said, 'With the permission of the Kuru king, the Pandavas,

O monarch, with their troops and the ladies of their household, supported

themselves on diverse kinds of food and drink and passed about a month in

great happiness in that forest. Towards the close of that period, O

sinless one, Vyasa came there. While all those princes sat around Vyasa,

engaged in conversation on diverse subjects, other Rishis came to that

spot. They were Narada, and Parvata and Devala of austere penances, and

Viswavasu and Tumvuru, and Chitrasena, O Bharata. Endued with severe

penances, the Kuru king Yudhishthira, with the permission of

Dhritarashtra, worshipped them according to due rites. Having obtained

that worship from Yudhishthira, all of them sat down on sacred seats

(made of Kusa grass), as also on excellent seats made of peacock

feathers. After they had all taken their seats, the Kuru king of high

intelligence took his seat there, surrounded by the sons of Pandu.

Gandhari and Kunti and Draupadi, and she of the Sattwata race, and other

ladies of the royal household also sat down. The conversation that then

arose was excellent and had reference to topics connected with piety, and

the Rishis of old, and the deities and the Asuras. At the close of that

conversation Vyasa of great energy, that foremost of eloquent men, that

first of all persons conversant with the Vedas, highly gratified,

addressed the blind monarch and once more said,--"Burning as thou art

with grief on account of thy children, I know, O king of kings, what

object is cherished by thee in thy heart. The sorrow that always exists

in the heart of Gandhari, that which exists in the heart of Kunti, and

that also which is cherished by Draupadi in her heart, and that burning

grief, on account of the death of her son, which Krishna's sister

Subhadra also cherishes, are all known to me. Hearing of this meeting, O

king, of thine with all these princes and princesses of thy house, I have

come here, O delighter of the Kauravas, for dispelling thy doubts. Let

the deities and Gandharvas, and all these great Rishis, behold today the

energy of those penances which I have acquired for these long years.

Therefore, O king, tell me what wish of thine I shall grant today. I am

puissant enough to grant thee a boon. Behold the fruit of my penances."

Thus addressed by Vyasa of immeasurable understanding, king Dhritarashtra

reflected for a moment and then prepared to speak. He said,--"I am

exceedingly fortunate. Lucky am I in obtaining thy favour. My life is

crowned with success today,--since this meeting has happened between me

and ye all of great piety. Today I shall attain to that highly happy goal

which is reserved for me, since, ye ascetics endued with wealth of

penances, ye who are equal to Brahma himself, I have succeeded in

obtaining this meeting with you all. There is not the least doubt that

this sight that I have obtained of you all has cleansed me of every sin.

Ye sinless ones, I have no longer any fear in respect of my end in the

next world. Full as I am of love for my children, I always cherish their

remembrance. My mind, however, is always tortured by the recollection of

the diverse acts of wrong which my wicked son of exceedingly evil

understanding perpetrated. Possessed of a sinful understanding, he always

persecuted the innocent Pandavas. Alas, the whole Earth has been

devastated by him, with her steeds, elephants and men. Many high-souled

kings, rulers of diverse realms, came for siding with my son and succumbed

to death. Alas, leaving their beloved sires and wives and their very

life-breaths, all those heroes have become guests of the king of the

dead. What end, O regenerate one, has been attained by those men who have

been slain, for the sake of their friend, in battle? What end also has

been attained by my sons and grandsons who have fallen in the fray? My

heart is always pained at the thought of my having brought about the

slaughter of the mighty Bhishma, the son of Santanu, and of Drona, that

foremost of Brahmanas, through my foolish and sinful son who was an

injurer of his friends. Desirous of obtaining the sovereignty of the

Earth, he caused the Kuru race, blazing with prosperity, to be

annihilated. Reflecting on all this, I burn day and night with grief.

Deeply afflicted with pain and grief, I am unable to obtain peace of

mind. Indeed, O father, thinking of all this, I have no peace of mind."'

"Vaisampayana continued, 'Hearing these lamentations expressed in diverse

ways, of that royal sage, the grief, O Janamejaya, of Gandhari, became

fresh. The grief also of Kunti, of the daughter of Drupada, of Subhadra,

and of the other members, male and female, and the daughters-in-law, of

the Kuru race, became equally green. Queen Gandhari, with bandaged eyes,

joining her hands, addressed her father-in-law. Deeply afflicted with

grief on account of the slaughter of her sons, she said,--"O foremost of

ascetics, sixteen years have passed over the head of this king grieving

for the death of his sons and divested of peace of mind. Afflicted with

grief on account of the slaughter of his children, this king

Dhritarashtra, always breathes heavily, and never sleeps at night. O

great Rishi, through the power of thy penances thou art competent to

create new worlds. What need I say then about showing this king his

children who are now in the other world? This Krishna, the daughter of

Drupada, hath lost all her kinsmen and children. For this, she who is the

dearest of my daughters-in-law grieves exceedingly. The sister of

Krishna, viz., Subhadra of sweet speech, burning with the loss of her

son, grieves as deeply. This lady that is respected by all, that is the

wife of Bhurisravas, afflicted with grief on account of the fate that has

overtaken her husband, always indulges in heart-rending lamentations. Her

father-in-law was the intelligent Valhika of Kuru's race. Alas, Somadatta

also was slain, along with his sire, in the great battle![47] Alas, a

century of sons, heroes that never retreated from battle, belonging to

this son of thine, this king of great intelligence and great prosperity,

has been slain in battle. The hundred wives of those sons are all

grieving and repeatedly enhancing the grief of both the king and myself.

O great ascetic, stricken by that great slaughter, they have gathered

round me. Alas, those high-souled heroes, those great car warriors, my

fathers-in-law, Somadatta and others,--alas, what end has been theirs, O

puissant one? Through thy grace, O holy one, that will happen in

consequence of which this lord of Earth, myself, and this daughter-in-law

of thine, viz., Kunti, shall all become freed from our grief." After

Gandhari had said so, Kunti, whose face had become wasted through

observance of many hard vows, began to think of her secret-born son

endued with solar effulgence. The boon-giving Rishi Vyasa, capable of

both beholding and hearing what happened at a remote distance, saw that

the royal mother of Arjuna was afflicted with grief. Unto her Vyasa

said,--"Tell me, O blessed one, what is in thy mind. Tell me what thou

wishest to say." At this, Kunti, bending her head unto her father-in-law,

and overcome with bashfulness, said these words unto him, relating to the

occurrences of the past.'"

SECTION XXX

"'Kunti said, "O holy one, thou art my father-in-law and therefore, my

deity of deities. Verily, thou art my god of gods. Hear my words of

truth. An ascetic named Durvasas, who is of the regenerate order and who

is full of wrath, came to my father's house for eleemosynary charity. I

succeeded in gratifying him by the purity of my external behaviour and of

my mind, as also by refusing to notice the many wrongs he did. I did not

give way to wrath although there was much in his behaviour quite capable

of exciting that passion. Served with care, the great ascetic became

highly pleased with me and disposed to grant me a boon. 'Thou must accept

the boon I shall give,' were his words to me. Fearing his curse, I

answered him, saying,--'So be it.' The regenerate Rishi once more said

unto me,--'O blessed damsel, O thou of beautiful face, thou wilt become

the mother of Dharma. Those deities whom thou wilt summon will be

obedient to thee.' Having said those words, the regenerate one vanished

away from my sight. I became filled with wonder. The mantra, however,

which the Rishi gave has dwelt in my memory at all times. One day,

sitting within my chamber I beheld the sun rising. Desiring to bring the

maker of day before me, I recollected the words of the Rishi. Without any

consciousness of the fault I committed, I summoned the deity from mere

girlishness. The deity, however, of a thousand rays, (summoned by me)

came to my presence. He divided himself in twain. With one portion he was

in the firmament, and with the other he stood on the Earth before me.

With one he heated the worlds and with another he came to me. He told me,

while I was trembling at his sight, these words,--'Do thou ask a boon of

me.' Bowing unto him with my head, I asked him to leave me. He replied

unto me, saying,--'I cannot bear the idea of coming to thee fruitlessly.

I shall consume thee as also that Brahmana who gave thee the Mantra as a

boon.' The Brahmana who had done no evil--I wished to protect from

Surya's curse. I therefore, said--'Let me have a son like thee, O god.'

The deity of thousand rays then penetrated me with his energy and

stupefied me completely. He then said unto me,--'Thou wilt have a son,'

and then went back to the firmament. I continued to live in the inner

apartments and desirous of saving the honour of my sire, I cast into the

waters my infant son named Karna who thus came into the world secretly.

Without doubt, through the grace of that god, I once more became a

virgin, O regenerate one, even as the Rishi Durvasas had said unto me.

Foolish that I am, although he knew me for his mother when he grew up, I

yet made no effort to acknowledge him. This burns me, O regenerate Rishi,

as is well-known to thee. Whether it is sinful or not so, I have told

thee truth. It behoveth thee, O holy one, to gratify the craving I feel

for beholding that son of mine. O foremost of ascetics, let this king

also, O sinless one, obtain the fruition today of that wish of his which

he cherishes in his bosom and which has become known to thee." Thus

addressed by Kunti, Vyasa, that foremost of all persons, said unto her in

reply,--"Blessed be thou; all that thou hast said unto me will happen.

(As regards the birth of Karna) no fault is ascribable to thee. Thou wert

restored to virginity. The deities are possessed of (Yoga) puissance.

They are able to penetrate human bodies.[48] There are deities. They

beget (offspring) by thought alone. By word, by sight, by touch, and by

sexual union, also, they beget children. These are the five methods. Thou

belongest to the order of humanity. Thou hast no fault (in what

happened). Know this, O Kunti. Let the fever of thy heart be dispelled.

For those that are mighty, everything is becoming. For those that are

mighty, everything is pure. For those that are mighty, everything is

meritorious. For those that are mighty, everything is their own."'"

SECTION XXXI

"'Vyasa said, "Blessed be thou, O Gandhari, thou shalt behold thy sons and

brothers and friends and kinsmen along with thy sires this night like men

risen from sleep. Kunti also shall behold Karna, and she of Yadu's race

shall behold her son Abhimanyu. Draupadi shall behold her five sons, her

sires, and her brothers also. Even before ye had asked me, this was the

thought in my mind. I entertained this purpose when I was urged to that

effect by the king, by thee, O Gandhari, and by Kunti. Thou shouldst not

grieve for those foremost of men. They met with death in consequence of

their devotion to the established practices of Kshatriyas. O faultless

one, the work of the gods could not but be accomplished. It was for

accomplishing that object that those heroes came down on Earth. They were

all portions of the deities. Gandharvas and Apsaras, and Pisachas and

Guhyakas and Rakshasas, many persons of great sanctity, many individuals

crowned with success (of penances), celestial Rishis, deities and Danavas

and heavenly Rishis of spotless character, met with death on the

battle-field of Kurukshetra.[49] It is heard that he that was the

intelligent king of the Gandharvas, and named Dhritarashtra, took birth

in the world of men as thy lord Dhritarashtra. Know that Pandu of

unfading glory and distinguished above all others, sprung from the

Maruts. Kshattri and Yudhishthira are both portions of the deity of

Righteousness. Know that Duryodhana was Kali, and Sakuni was Dwapara. O

thou of good features, know that Dussasana and others were all Rakshasas.

Bhimasena of great might, that chastiser of foes, is from the Maruts.

Know that this Dhananjaya, the son of Pritha, is the ancient Rishi Nara.

Hrishikesa is Narayana, and the twins are the Aswins. The foremost of

heat-giving ones, viz., Surya, having divided his body in twain,

continued with one portion to give heat to the worlds and with another to

live (on Earth.) as Karna. He that took his birth as the son of Arjuna,

that gladdener of all, that heir to the possessions of the Pandavas, who

was slain by six great car-warriors (fighting together), was Soma. He was

born of Subhadra. Through Yoga-puissance he had divided himself in twain.

Dhrishtadyumna who sprung with Draupadi from the sacrificial fire, was an

auspicious portion of the deity of fire. Sikhandin was a Rakshasa. Know

that Drona was a portion of Vrihaspati, and that Drona's son is born of a

portion of Rudra. Know that Ganga's son Bhishma was one of the Vasus that

became born as a human being. Thus, O thou of great wisdom, the deities

had taken birth as human beings, and after having accomplished their

purposes have gone back to Heaven. That sorrow which is in the hearts of

you all, relating to the return of these to the other world, I shall

today dispel. Do you all go towards the Bhagirathi.--You will then behold

all those that have been slain on the field of battle."'

"Vaisampayana continued, 'All the persons there present, having heard the

words of Vyasa, raised a loud leonine shout and then proceeded towards

the Bhagirathi. Dhritarashtra with all his ministers and the Pandavas, as

also with all those foremost of Rishis and Gandharvas that had come

there, set out as directed. Arrived at the banks of Ganga, that sea of

men took up their abode as pleased them. The king possessed of great

intelligence, with the Pandavas, took up his abode in a desirable spot,

along with the ladies and the aged ones of his household. They passed

that day as if it were a whole year, waiting for the advent of the night

when they would behold the deceased princes. The Sun then reached the

sacred mountain in the west and all those persons, having bathed in the

sacred stream, finished their evening rites.'"

SECTION XXXII

"Vaisampayana said, 'When night came, all those persons, having finished

their evening rites, approached Vyasa. Dhritarashtra of righteous soul,

with purified body and with mind solely directed towards it, sat there

with the Pandavas and the Rishis in his company. The ladies of the royal

household sat with Gandhari in a secluded spot. All the citizens and the

inhabitants of the provinces ranged themselves according to their years.

Then the great ascetic, Vyasa, of mighty energy, bathing in the sacred

waters of the Bhagirathi, summoned all the deceased warriors, viz., those

that had fought on the side of the Pandavas, those that had fought for

the Kauravas, including highly blessed kings belonging to diverse realms.

At this, O Janamejaya, a deafening uproar was heard to arise from within

the waters, resembling that which had formerly been heard of the forces

of the Kurus and the Pandavas. Then those kings, headed by Bhishma and

Drona, with all their troops, arose by thousands from the waters of the

Bhagirathi. There were Virata and Drupada, with their sons and forces.

There were the sons of Draupadi and the son of Subhadra, and the Rakshasa

Ghatotkacha. There were Karna and Duryodhana, and the mighty car-warrior

Sakuni, and the other children, endued with great strength, of

Dhritarashtra, headed by Dussasana. There were the son of Jarasandha, and

Bhagadatta, and Jalasandha of great energy, and Bhurisravas, and Sala,

and Salya, and Vrishasena with his younger brother. There were prince

Lakshmana (the son of Duryodhana), and the son of Dhrishtadyumna, and all

the children of Sikhandin, and Dhrishtaketu, with his younger brother.

There were Achala and Vrishaka, and the Rakshasa Alayudha, and Valhika,

and Somadatta, and king Chekitana. These and many others, who for their

number cannot be conveniently named, appeared on that occasion. All of

them rose from the waters of the Bhagirathi, with resplendent bodies.

Those kings appeared, each clad in that dress and equipt with that

standard and that vehicle which he had while fighting on the field. All

of them were now robed in celestial vestments and all had brilliant

ear-rings. They were free from all animosity and pride, and divested of

wrath and jealousy. Gandharvas sang their praises, and bards waited on

them, chanting their deeds. Robed in celestial vestments and wearing

celestial garlands, each of them was waited upon by bands of Apsaras. At

that time, through the puissance of his penances, the great ascetic, the

son of Satyavati, gratified with Dhritarashtra, gave him celestial

vision. Endued with celestial knowledge and strength, Gandhari of great

fame saw all her children as also all that had been slain in battle. All

persons assembled there beheld with steadfast gaze and hearts filled with

wonder that amazing and inconceivable phenomenon which made the hair on

their bodies stand on its end. It looked like a high carnival of

gladdened men and women. That wondrous scene looked like a picture

painted on the canvas. Dhritarashtra, beholding all those heroes, with

his celestial vision obtained through the grace of that sage, became full

of joy, O chief of Bharata's race.'"

SECTION XXXIII

"Vaisampayana said. 'Then those foremost of men divested of wrath and

jealousy, and cleansed of every sin, met with one another, agreeably to

those high and auspicious ordinances that have been laid down by

regenerate Rishis. All of them were happy of hearts and looked like gods

moving in Heaven. Son met with sire or mother, wives with husbands,

brother with brother, and friend with friend, O king. The Pandavas, full

of joy, met with the mighty bowman Karna as also with the son of

Subhadra, and the children of Draupadi. With happy hearts the sons of

Pandu approached Karna, O monarch, and became reconciled with him. All

those warriors, O chief of Bharata's race, meeting with one another

through the grace of the great ascetic, became reconciled with one

another. Casting off all unfriendliness, they became established on amity

and peace. It was even thus that all those foremost of men, viz., the

Kauravas and other kings became united with the Kurus and other kinsmen

of theirs as also with their children. The whole of that night they

passed in great happiness. Indeed, the Kshatriya warriors, in consequence

of the happiness they felt, regarded that place as Heaven itself. There

was no grief, no fear, no suspicion, no discontent, no reproach in that

region, as those warriors, O monarch, met with one another on that night.

Meeting with their sires and brothers and husbands and sons, the ladies

cast off all grief and felt great raptures of delight. Having sported

with one another thus for one night, those heroes and those ladies,

embracing one another and taking one another's leave returned to the

places they had come from. Indeed, that foremost of ascetics dismissed

that concourse of warriors. Within the twinkling of an eye that large

crowd disappeared in the very sight of all those (living) persons. Those

high-souled persons, plunging into the sacred river Bhagirathi proceeded,

with their cars and standards, to their respective abodes. Some went to

the regions of the gods, some to the region of Brahman, some to the

region of Varuna, and some to the region of Kuvera. Some among those

kings proceeded to the region of Surya. Amongst the Rakshasas and

Pisachas some proceeded to the country of Uttara-Kurus. Others, moving in

delightful attitudes, went in the company of the deities. Even thus did

all those high-souled persons disappear with their vehicles and animals

and with all their followers. After all of them had gone away, the great

sage, who was standing in the waters of the sacred stream viz., Vyasa of

great righteousness and energy, that benefactor of the Kurus, then

addressed those Kshatriya ladies who had become widows, and said these

words, "Let those amongst these foremost of women that are desirous of

attaining to the regions acquired by their husbands cast away all sloth

and quickly plunge into the sacred Bhagirathi."--Hearing these words of

his, those foremost ladies, placing faith in them, took the permission of

their father-in-law, and then plunged into the waters of the Bhagirathi.

Freed from human bodies, those chaste ladies then proceeded, O king, with

their husbands to the regions acquired by the latter. Even thus, those

ladies of virtuous conduct, devoted to their husbands, entering the

waters of the Bhagirathi, became freed from their mortal tenements and

attained to the companionship of their husbands in the regions acquired

by them. Endued with celestial forms, and adorned with celestial

ornaments, and wearing celestial vestments and garlands, they proceeded

to those regions where their husbands had found their abodes. Possessed

of excellent behaviour and many virtues, their anxieties all dispelled,

they were seen to ride on excellent cars, and endued with every

accomplishment they found those regions of happiness which were theirs by

right. Devoted to the duties of piety, Vyasa, at that time, becoming a

giver of boons, granted unto all the men there assembled the fruition of

the wishes they respectively cherished. People of diverse realms, hearing

of this meeting between the hallowed dead and living human beings, became

highly delighted. That man who duly listens to this narrative meets with

everything that is dear to him. Indeed, he obtains all agreeable objects

both here and hereafter. That man of learning and science, that foremost

of righteous persons, who recites this narrative for the hearing of

others acquires great fame here and an auspicious end hereafter, as also

a union with kinsmen and all desirable objects. Such a man has not to

undergo painful labour for his sustenance, and meets with all sorts of

auspicious objects in life. Even these are the rewards reaped by a person

who, endued with devotion to Vedic studies and with penances, recites

this narrative in the hearing of others. Those persons who possessed of

good conduct, devoted to self-restraint, cleansed of all sins by the

gifts they make, endued with sincerity, having tranquil souls, freed from

falsehood and the desire of injuring others, adorned with faith, belief

in the scriptures, and intelligence, listen to this wonderful parvan,

surely attain to the highest goal hereafter.'"

SECTION XXXIV

Sauti said, "Hearing this story of the re-appearance and departure of

his forefathers, king Janamejaya of great intelligence became highly

pleased. Filled with joy, he once more questioned Vaisampayana on the

subject of the reappearance of dead men, saying,--'How is it possible for

persons whose bodies have been destroyed to re-appear in those very

forms?' Thus asked, that foremost of regenerate persons, viz., the

disciple of Vyasa, that first of speakers, possessed of great energy,

thus answered Janamejaya.

"Vaisampayana said, 'This is certain, viz., that acts are never destroyed

(without their consequences being enjoyed or endured). Bodies, O king,

are born of acts; so also are features. The great primal elements are

eternal (indestructible) in consequence of the union with them of the

Lord of all beings. They exist with what is eternal. Accordingly, they

have no destruction when the non-eternal are destroyed. Acts done without

exertion are true and foremost, and bear real fruit. The soul, united

however with such acts as require exertion for their accomplishment,

enjoys pleasure and pain.[50] Though united so (that is, with pleasure

and pain), yet it is a certain inference that the soul is never modified

by them, like the reflection of creatures in a mirror. It is never

destroyed.[51] As long as one's acts are not exhausted (by enjoyment or

endurance of their fruits good and bad), so long does one regard the body

to be oneself. The man, however, whose acts have been exhausted, without

regarding the body to be self, takes the self to be something

otherwise.[52] Diverse existent objects (such as the primal elements and

the senses, etc.) attaining to a body, become united as one. To men of

knowledge who understand the difference (between the body and self),

those very objects become eternal.[53] In the Horse-sacrifice, this Sruti

is heard in the matter of the slaying of the horse. Those which are the

certain possessions of embodied creatures, viz., their life-breaths (and

the senses, etc.), exist eternally even when they are borne to the other

world. I shall tell thee what is beneficial, if it be agreeable to thee,

O king. Thou hast, while employed in thy sacrifices, heard of the paths

of the deities. When preparations were made for any sacrifice of thine,

the deities became beneficially inclined to thee. When indeed, the

deities were thus disposed and came to thy sacrifices, they were lords in

the matter of the passage (from this to the next world) of the animals

slain.[54] For this reason, the eternal ones (viz., Jivas), by adoring

the deities in sacrifices, succeed in attaining to excellent goals. When

the five primal elements are eternal, when the soul also is eternal, he

called Purusha (viz., the soul invested with case) is equally so. When

such is the case, he who beholds a creature as disposed to take diverse

forms, is regarded as having an erroneous understanding. He who indulges

in too much grief at separation is, I think, a foolish person. He who

sees evil in separation should abandon union. By standing aloof, no

unions are formed, and sorrow is cast off, for sorrow in the world is

born of separation.[55] Only he who understands the distinction between

body and self, and not another, becomes freed from the erroneous

conviction. He that knows the other (viz., self) attains to the highest

understanding and becomes freed from error.[56] As regards creatures.

they appear from an invisible state, and once more disappear into

invisibleness. I do not know him. He also does not know me. As regards

myself, renunciation is not yet mine.[57] He that is not possessed of

puissance enjoys or endures the fruits of all his acts in those too dies

in which he does them. If the act be a mental one, its consequences are

enjoyed or endured mentally; if it be done with the body, its

consequences are to be enjoyed or endured in the body.'"[58]

SECTION XXXV

"Vaisampayana said, 'King Dhritarashtra had never beheld his own sons.

Obtaining eye-sight through the grace of the Rishi, he beheld, for the

first time, O perpetuator of Kuru's race, those children of his that were

very like his own self. That foremost of men, viz., the Kuru monarch, had

learnt all the duties of kings, as also the Vedas and the Upanishads,

and had acquired certitude of understanding (from the same source).

Vidura of great wisdom attained to high success through the power of his

penances. Dhritarashtra also attained to great success in consequence of

having met the ascetic Vyasa.'

"Janamejaya said, 'If Vyasa, disposed to grant me a boon, kindly show me

my sire in that form which he had, clad as he used to be clad, and as old

as he was when he departed from this world, I may then believe all that

thou hast told me. Such a sight will be most agreeable to me. Indeed, I

shall regard myself crowned with success. I shall have gained a certainty

of conclusion. O, let my wish be crowned with fruition through the grace

of that foremost of Rishis.'"

Sauti said,--"After king Janamejaya had said these words, Vyasa of great

energy and intelligence showed his grace and brought Parikshit (from the

other world). King Janamejaya beheld his royal father, possessed of great

beauty, brought down from Heaven, in the same form that he had and of the

same age as he was (at the time of leaving this world). The high-souled

Samika also, and his son Sringin, were similarly brought there. All the

counsellors and ministers of the king beheld them. King Janamejaya.

performing the final bath in his sacrifice, became highly glad. He poured

the sacred water on his father, even as he caused it to be poured on

himself. Having undergone the final bath, the king addressed the

regenerate Astika who had sprung from the race of the Yayavaras and who

was the son of Jaratkaru, and said these words,--'O Astika, this

sacrifice of mine is fraught with many wonderful incidents, since this my

sire has been seen by me--he who has dispelled all my sorrows.'

"Astika said, 'The performer of that sacrifice in which the ancient

Rishi, the Island-born Vyasa, that vast receptacle of penances, is

present, is sure, O foremost one of Kuru's race, to conquer both the

worlds. O son of the Pandavas, thou hast heard a wonderful history. The

snakes have been consumed into ashes and have followed the footsteps of

thy sire. Through thy truthfulness, O monarch, Takshaka has with

difficulty escaped a painful fate. The Rishis have all been worshipped.

Thou hast seen also the end that has been attained by thy high-souled

sire. Having heard this sin-cleansing history thou hast achieved abundant

merit. The knots of thy heart have been untied through sight of this

foremost of person. They that are the supporters of the wings of

Righteousness, they that are of good conduct and excellent disposition,

they at sight of whom sins become attenuated,--we should all bow to them.'"

Sauti continued, "Having heard this from that foremost of regenerate

ones, King Janamejaya worshipped that Rishi, repeatedly honouring him in

every way. Conversant with all duties he then asked the Rishi

Vaisampayana of unfading glory about the sequel, O best of ascetics, of

king Dhritarashtra's residence in the woods."

SECTION XXXVI

"Janamejaya said, 'Having seen his sons and grandsons with all their

friends and followers, what, indeed, did that ruler of men, viz.,

Dhritarashtra, and king Yudhishthira also, do?'

"Vaisampayana said, 'Beholding that exceedingly wonderful sight, viz.,

the re-appearance of his children, the royal sage, Dhritarashtra, became

divested of his grief and returned (from the banks of the Bhagirathi) to

his retreat. The common people and all the great Rishis, dismissed by

Dhritarashtra, returned to the places they respectively wished. The

high-souled Pandavas, accompanied by their wives, and with a small

retinue, went to the retreat of the high-souled monarch. Then Satyavati's

son, who was honoured by regenerate Rishis and all other persons, arrived

at the retreat, addressed Dhritarashtra, saying,--"O mighty-armed

Dhritarashtra, O son of Kuru's race, listen to what I say. Thou hast

heard diverse discourses from Rishis of great knowledge and sacred deeds,

of wealth of penances and excellence of blood, of conversance with the

Vedas and their branches, of piety and years, and of great eloquence. Do

not set thy mind again on sorrow. He that is possessed of wisdom is never

agitated at ill luck. Thou hast also heard the mysteries of the deities

from Narada of celestial form. Thy children have all attained, through

observance of Kshatriya practices, to that auspicious goal which is

sanctified by weapons. Thou hast seen how they move about at will in

great happiness. This Yudhishthira of great intelligence is awaiting thy

permission, with all his brothers and wives and kinsmen. Do thou dismiss

him. Let him go back to his kingdom and rule it. They have passed more

than a month in thus residing in the woods. The station of sovereignty

should always be well guarded. O king, O thou of Kuru's race, [thy]

kingdom has many foes." Thus addressed by Vyasa of incomparable energy,

the Kuru king, well-versed in words, summoned Yudhishthira and said unto

him,--"O Ajatasatru, blessings on thee! Do thou listen to me, with all

thy brothers. Through thy grace, O king, grief no longer stands in my

way. I am living as happily, O son, with thee here as if I were in the

city called after the elephant. With thee as my protector, O learned one,

I am enjoying all agreeable objects. I have obtained from thee all those

services which a son renders to his sire. I am highly gratified with

thee. I have not the least dissatisfaction with thee, O mighty-armed one.

Go now, O son, without tarrying here any longer. Meeting with thee, my

penances are being slackened. This my body, endued with penances, I have

been able to sustain only in consequence of my meeting with thee.[59]

These two mothers of thine, subsisting now upon fallen leaves of trees,

and observing vows similar to mine, will not live long. Duryodhana and

others, who have become denizens of the other world, have been seen by

us, through the puissance of Vyasa's penances and through (the merit of)

this my meeting with thee. O sinless one, the purpose of my life has been

attained. I now wish to set myself to the practice of the austerest of

penances. It behoveth thee to grant me permission. On thee now the

obsequial cake, the fame and achievements, and the race of our ancestors,

rest. O mighty-armed one, do thou then depart either tomorrow or this

very day. Do not tarry, O son. O chief of Bharata's race, thou hast

repeatedly heard what the duties are of kings. I do not see what more I

can say unto thee. I have no longer any need with thee, O thou of great

puissance."'

"Vaisampayana continued, 'Unto the (old) monarch who said so, king

Yudhishthira replied,--"O thou that art conversant with every rule of

righteousness, it behoveth thee, not to cast me off in this way. I am

guilty of no fault. Let all my brothers and followers depart as they

like. With steadfast vows I shall wait upon thee and upon these two

mothers of mine." Unto him Gandhari then said,--"O son, let it not be so.

Listen, the race of Kuru is now dependant on thee. The obsequial cake

also of my father-in-law depends on thee. Depart then, O son. We have

been sufficiently honoured and served by thee. Thou shouldst do what the

king says. Indeed, O son, thou shouldst obey the behests of thy sire."'

"Vaisampayana continued,--'Thus addressed by Gandhari, King Yudhishthira,

rubbing his eyes which were bathed in tears of affection, said these

words of lament. "The king casts me off, as also Gandhari of great fame.

My heart, however, is bound to thee. How shall I, filled as I am with

grief, leave thee? I do not, however, at the same time, venture to

obstruct thy penances, O righteous lady. There is nothing higher than

penances. It is by penances that one attains to the Supreme. O queen, my

heart no longer turns as of old towards kingdom. My mind is wholly set

upon penances now. The whole Earth is empty now. O auspicious lady, she

does not please me any longer. Our kinsmen have been reduced in number.

Our strength is no longer what it was before. The Panchalas have been

wholly exterminated. They exist in name only. O auspicious lady, I do not

behold any one that may assist as their re-establishment and growth. All

of them have been consumed to ashes by Drona on the field of battle.

Those that remained were slain by Drona's son at night. The Chedis and

the Matsyas, who were our friends, no longer exist. Only the tribes of

the Vrishnis are all that remain, Vasudeva having upheld them. Beholding

only the Vrishnis I wish to live. My desire of life, however, is due to

my wish of acquiring merit and not wealth or enjoyment. Do thou cast

auspicious looks upon us all. To obtain thy sight will be difficult for

us. The king will commence to practise the most austere and unbearable of

penances." Hearing these words, that lord of battle, the mighty-armed

Sahadeva, with eyes bathed in tears, addressed Yudhishthira, saying,--"O

chief of Bharata's race, I dare not leave my mother. Do thou return to

the capital soon. I shall practise penances, O puissant one. Even here I

shall emaciate my body by penances, engaged in serving the feet of the

king and of these my mothers." Unto that mighty-armed hero, Kunti, after

an embrace, said--"Depart, O son. Do not say so. Do my bidding. Do all of

you go hence. Let peace be yours. Ye sons, let happiness be yours. By

your stay here, our penances will be obstructed. Bound by the ties of my

affection for thee, I shall fall off from my high penances. Therefore, O

son, leave us. Short is the period that we have of life, O thou of great

puissance." By these and diverse other speeches of Kunti, the minds of

Sahadeva and king Yudhishthira were composed. Those foremost ones of

Kuru's race, having received the permission of their mother as also of

the (old) monarch, saluted the latter and began to take his leave.

"'Yudhishthira said, "Gladdened by auspicious blessings, we shall return

to the capital. Indeed, O king, having received thy permission, we shall

leave this retreat, freed from every sin." Thus addressed by the

high-souled king Yudhishthira the just, that royal sage, viz.,

Dhritarashtra, blessed Yudhishthira and gave him permission. The king

comforted Bhima, that foremost of all persons endued with great strength.

Endued with great energy and great intelligence, Bhima showed his

submissiveness to the king. Embracing Arjuna and clasping those foremost

of men, viz., the twins also, and blessing them repeatedly, the Kuru king

gave them permission to depart. They worshipped the feet of Gandhari and

received her blessings also. Their mother Kunti then smelt their heads,

and dismissed them. They then circumambulated the king like calves, when

prevented from sucking their dams. Indeed, they repeatedly walked round

him, looking steadfastly at him.[60] Then all the ladies of the Kaurava

household, headed by Draupadi, worshipped their father-in-law according

to the rites laid down in the scriptures, and took his leave. Gandhari

and Kunti embraced each of them, and blessing them bade them go. Their

mothers-in-law instructed them as to how they should conduct themselves.

Obtaining leave, they then departed, with their husbands. Then loud

sounds were heard, uttered by the charioteers that said,--"Yoke,

yoke,"--as also of camels that grunted aloud and of steeds that neighed

briskly. King Yudhishthira, with his wives and troops and all his

kinsmen, set out for Hastinapura.'"

SECTION XXXVII

(Naradagamana Parva)

"Vaisampayana said, 'After two years had elapsed from the date of the

return of the Pandavas (from the retreat of their sire), the celestial

Rishi, Narada, O king, came to Yudhishthira. The mighty-armed Kuru king,

that foremost of speakers, viz., Yudhishthira, having duly worshipped

him, caused him to take a seat. After the Rishi had rested awhile, the

king asked him, saying,--"It is after a long time that I behold thy holy

self arrived at my court. Art thou in peace and happiness, O learned

Brahmana? What are those countries which thou hast passed through? What

shall I do to thee? Do thou tell me. Thou art the foremost of regenerate

ones, and thou art our highest refuge."

"'Narada said, "I have not seen thee for a long while. Hence it is that I

have come to thee from my ascetic retreat. I have seen many sacred

waters, and the sacred stream Ganga also, O king."

"'Yudhishthira said, "People dwelling on the banks of Ganga report that

the high-souled Dhritarashtra is practising the austerest of penances.

Hast thou seen him there? Is that perpetuator of Kuru's race in peace?

Are Gandhari and Pritha, and the Suta's son Sanjaya also, in peace? How,

indeed, is it faring with that royal sire of mine? I desire to hear this,

O holy one, if thou hast seen the king (and knowest of his condition)."

"'Narada said, "Listen, O king, with calmness to me as I tell thee what I

have heard and seen in that ascetic retreat. After thy return from

Kurukshetra, O delighter of the Kurus, thy sire, O king, proceeded

towards Gangadwara. That intelligent monarch took with him his (sacred)

fire, Gandhari and his daughter-in-law Kunti, as also Sanjaya of the Suta

caste, and all the Yajakas. Possessed of wealth of penances, thy sire set

himself to the practice of severe austerities. He held pebbles of stone

in his mouth and had air alone for his subsistence, and abstained

altogether from speech. Engaged in severe penances, he was worshipped by

all the ascetics in the woods. In six months the king was reduced only to

a skeleton. Gandhari subsisted on water alone, while Kunti took a little

every sixth day. The sacred fire, O monarch, (belonging to the Kuru king)

was duly worshipped by the sacrificing assistants that were with him,

with libations of clarified butter poured on it. They did this whether

the king saw the rite or not. The king had no fixed habitation. He became

a wanderer through those woods. The two queens, as also Sanjaya, followed

him. Sanjaya acted as the guide on even and uneven land. The faultless

Pritha, O king, became the eye of Gandhari. One day, that best of kings

proceeded to a spot on the margin of Ganga. He then bathed in the sacred

stream and finishing his ablutions turned his face towards his retreat.

The wind rose high. A fierce forest-conflagration set in. It began to

burn that forest all around. When the herds of animals were being burnt

all around, as also the snakes that inhabited that region, herds of wild

boars began to take themselves to the nearest marshes and waters. When

that forest was thus afflicted on all sides and such distress came upon

all the living creatures residing there, the king, who had taken no food,

was incapable of moving or exerting himself at all. Thy two mothers also,

exceedingly emaciated, were unable to move. The king, seeing the

conflagration approach him from all sides, addressed the Suta Sanjaya,

that foremost of skilful charioteers, saying,--'Go, O Sanjaya, to such a

place where the fire may not burn thee. As regards ourselves, we shall

suffer our bodies to be destroyed by this fire and attain to the highest

goal.' Unto him, Sanjaya, that foremost of speakers, said,--'O king, this

death, brought on by a fire that is not sacred, will prove calamitous to

thee. I do not, however, see any means by which thou canst escape from

this conflagration. That which should next be done should be indicated by

thee.' Thus addressed by Sanjaya the king once more said,--'This death

cannot be calamitous to us, for we have left our home of our own accord.

Water, fire, wind, and abstention from food,[61] (as means of death), are

laudable for ascetics. Do thou, therefore, leave us, O Sanjaya, without

any delay.' Having said these words to Sanjaya, the king concentrated his

mind. Facing the east, he sat down, with Gandhari and Kunti. Beholding

him in that attitude, Sanjaya walked round him. Endued with intelligence,

Sanjaya said,--'Do thou concentrate thy soul, O puissant one.' The son of

a Rishi, and himself possessed of great wisdom, the king acted as he was

told. Restraining all the senses, he remained like a post of wood. The

highly blessed Gandhari, and thy mother Pritha too, remained in the same

attitude. Then thy royal sire was overtaken by the forest-conflagration.

Sanjaya, his minister, succeeded in escaping from that conflagration. I

saw him on the banks of Ganga in the midst of ascetics. Endued with great

energy and great intelligence, he bade them farewell and then started for

the mountains of Himavat. Even thus the high-souled Kuru king met with

his death, and it was even thus that Gandhari and Kunti, thy two mothers,

also met with death, O monarch. In course of my wanderings at will, I saw

the bodies of that king and those two queens, O Bharata. Many ascetics

came to that retreat, having heard of the end of king Dhritarashtra. They

did not at all grieve for that end of theirs. There, O best of men, I

heard all the details of how the king and the two queens, O son of Pandu,

had been burnt. O king of kings, thou shouldst not grieve for him. The

monarch, of his own will, as also Gandhari and thy mother, obtained that

contact with fire."'

"Vaisampayana continued,--'Hearing of the exit of Dhritarashtra from this

world, the high-souled Pandavas all gave way to great grief. Loud sounds

of wailing were heard within the inner apartments of the palace. The

citizens also, hearing of the end of the old king, uttered loud

lamentations. "O fie!" cried king Yudhishthira in great agony, raising his

arms aloft. Thinking of his mother, he wept like a child. All his

brothers too, headed by Bhimasena, did the same. Hearing that Pritha had

met with such a fate, the ladies of the royal household tittered loud

lamentations of grief. All the people grieved upon hearing that the old

king, who had become childless, had been burnt to death and that the

helpless Gandhari too had shared his fate. When those sounds of wailing

ceased for a while, king Yudhishthira the just, stopping his tears by

summoning all his patience, said these words.'"

SECTION XXXVIII

"'Yudhishthira said, "When such a fate overtook that high-souled monarch

who was engaged in austere penances, notwithstanding the fact of his

having such kinsmen as ourselves all alive, it seems to me, O regenerate

one, that the end of human beings is difficult to guess. Alas, who would

have thought that the son of Vichitraviryya would thus be burnt to death.

He had a hundred sons each endued with mighty arms and possessed of great

prosperity. The king himself had the strength of ten thousand elephants.

Alas, even he has been burnt to death in a forest-conflagration! Alas, he

who had formerly been fanned with palm leaves by the fair hands of

beautiful women was fanned by vultures with their wings after he had been

burnt to death in a forest-conflagration! He who was formerly roused from

sleep every morning by bands of Sutas and Magadhas had to sleep on the

bare ground through the acts of my sinful self. I do not grieve for the

famous Gandhari who had been deprived of all her children. Observing the

same vows as her husband, she has attained to those very regions which

have become his. I grieve, however, for Pritha who, abandoning the

blazing prosperity of her sons, became desirous of residing in the woods.

Fie on this sovereignty of ours, fie on our prowess, fie on the practices

of Kshatriyas! Though alive, we are really dead! O foremost of superior

Brahmanas, the course of Time is very subtle and difficult to understand,

inasmuch as Kunti, abandoning sovereignty, became desirous of taking up

her abode in the forest. How is it that she who was the mother of

Yudhishthira, of Bhima, of Vijaya, was burnt to death like a helpless

creature. Thinking of this I become stupefied. In vain was the deity of

fire gratified at Khandava by Arjuna. Ingrate that he is, forgetting that

service he has burnt to death the mother of his benefactor! Alas, how

could that deity burn the mother of Arjuna. Putting on the guise of a

Brahmana, he had formerly come to Arjuna for soliciting a favour. Fie on

the deity of fire! Fie on the celebrated success of Partha's shafts! This

is another incident, O holy one, that appears to me to be productive of

greater misery, for that lord of Earth met with death by union with a

fire that was not sacred. How could such a death overtake that royal sage

of Kuru's race who, after having ruled the whole Earth, was engaged in

the practice of penances. In that great forest there were fires that had

been sanctified with mantras. Alas, my father has made his exit from this

world, coming in contact with an unsanctified fire! I suppose that

Pritha, emaciated and reduced to a form in which all her nerves became

visible, must have trembled in fear and cried aloud, saying,--'O son

Yudhishthira,' and awaited the terrible approach of the conflagration. She

must have also said,--'O Bhima, rescue me from this danger'--when she, my

mother, was surrounded on all sides by that terrible conflagration. Among

all her sons, Sahadeva, was her darling. Alas, that heroic son of

Madravati did not rescue her." Hearing these lamentations of the king,

those persons that were present there began to weep, embracing each

other. In fact, the five sons of Pandu were so stricken with grief that

they resembled living creatures at the time of the dissolution of the

universe. The sound of lamentations uttered by those weeping heroes,

filling the spacious chambers of the palace, escaped therefrom and

penetrated the very welkin.'"

SECTION XXXIX

"'Narada said, "The king has not been burnt to death by an unsanctified

fire. I have heard this there. I tell thee, O Bharata, such has not been

the fate of Vichitraviryya. It has been heard by us that when the old

king endued with great intelligence and subsisting on air alone entered

the woods (after his return from Gangadwara), he caused his sacrificial

fires to be duly ignited. Having performed his sacred rites therewith, he

abandoned them all. Then the Yajaka Brahmanas he had with him cast off

those fires in a solitary part of the woods and went away as they liked

on other errands, O foremost one of Bharata's race. The fire thus cast

off grew in the woods. It then produced a general conflagration in the

forest. Even this is what I have heard from the ascetics dwelling on the

banks of Ganga. United with that (sacred) fire of his own, O chief of the

Bharatas, the king, as I have already said unto thee, met with death on

the banks of Ganga. O sinless one, this is what the ascetics have told

me,--those, viz., whom I saw on the banks of the sacred Bhagirathi, O

Yudhishthira. Thus O lord of Earth, king Dhritarashtra, coming into

contact with his own sacred fire, departed from this world and attained

to that high goal that has been his. Through service rendered by her to

her seniors, thy mother, O lord of men, has attained to very great

success. There is not the slightest doubt of this. It behoveth thee, O

king of kings, to now discharge the rites of water to their honour, with

all thy brothers. Let, therefore, the necessary steps be taken towards

that end."'

"Vaisampayana continued,--'Then that lord of Earth, that foremost of men,

that upholder of the burthens of the Pandavas, went out, accompanied by

all his brothers as well as the ladies of his household. The inhabitants

of the city as also those of the provinces, impelled by their loyalty,

also went out. They all proceeded towards the banks of Ganga, every one

clad in only single peace of raiment. Then all those foremost of men,

having plunged into the stream, placed Yuyutsu at their head, and began

to offer oblations of water unto the high-souled king. And they also gave

similar oblations unto Gandhari and Pritha, naming each separately and

mentioning their families. Having finished those rites that cleanse the

living, they came back but without entering their capital took up their

residence outside of it. They also despatched a number of trusted people

well conversant with the ordinances relating to the cremation of the

dead, to Gangadwara where the old king had been burnt to death. The king,

having rewarded those men beforehand, commanded them to accomplish those

rites of cremation which the bodies of Dhritarashtra and Gandhari and

Kunti still awaited.[62] On twelfth day, the king, properly purified,

duly performed the Sraddhas of his deceased relations, which were

characterised by gifts in abundance. Referring to Dhritarashtra,

Yudhishthira made many gifts of gold and silver, of kine and costly beds.

Uttering the names of Gandhari and Pritha, the king, endued with great

energy, made many excellent gifts. Every man received what thing he

wished and as much of it as he wished. Beds and food, and cars and

conveyances, and jewels and gems, and other wealth were given away in

profusion. Indeed, the king referring to his two mothers, gave away cars

and conveyances, robes and coverlets, various kinds of food, and female

slaves adorned with diverse ornaments. Having thus made many kinds of

gifts in profusion, that lord of Earth then entered his capital called

after the elephant. Those men who had gone to the banks of Ganga at the

command of the king, having disposed of (by cremation) the remains of the

king and two queens, returned to the city. Having duly honoured those

remains with garlands and scents of diverse kinds and disposed of them,

they informed Yudhishthira of the accomplishment of their task. The great

Rishi Narada, having comforted king Yudhishthira of righteous soul, went

away to where he liked. Even thus did king Dhritarashtra make his exit

from this world after having passed three years in the forest and ten and

five years in the city. Having lost all his children in battle, he had

many gifts in honour of his kinsmen, relatives, and friends, his brethren

and own people. King Yudhishthira after the death of his uncle, became

very cheerless. Deprived of his kinsmen and relatives, he somehow bore

the burthen of sovereignty.

"'One should listen with rapt attention to this Asramavasika Parvan, and

having heard it recited, one should feed Brahmanas with Habishya,

honouring them with scents and garlands.'"

The end of Asramavasika Parvan.

FOOTNOTES

1. The derivation of Aralikas is explained by Nilakantha thus; Potherbs

cut off with a kind of weapon called Ara are called Aralu. They who were

expert in cooking those potherbs were called Aralikas. Ragakhandava was

manufactured from piper longum, dry ginger, sugar, and the juice of

Phaseolus Mango.

2. It will be remembered, Earth, unable to bear her load of population,

prayed to the Grandsire for lightening that load. The Grandsire urged

Vishnu to do the needful. Hence Vishnu incarnated himself as Krishna and

brought about a lightening of Earth's load.

3. Mahadana implies such gifts as elephants, boats, cars, horses, etc.

Everybody does not accept these gifts, for their acceptance causes a

Brahmana to fall away from his status.

4. Some of the Bengal texts read avimukham hatah for abhimukam hatah. The

sense is the same.

5. The king gets a sixth share of the penances performed by the Rishis

living under his protection. The demerit, again, of all evil deeds done

within his realm is shared by the king, for such deeds become possible

through absence of supervision by the king.

6. Formerly kings and noblemen wore jewels and medicinal herbs on their

arms. The last were enclosed in drum-like capsules of gold, hermetically

closed on both sides. It was believed that jewels and medicinal herbs are

a great protection against many evils.

7. The eight limbs of a kingdom are the law, the judge, the assessors,

the scribe, the astrologer, gold, fire, and water.

8. Atta is explained by Nilakantha as the space kept for the soldiers to

tread upon.

9. Grass may conceal the spies of foes. The darkness of night also may do

the same.

10. Adanaruchi is a very civil way of indicating corrupt officials and

thieves. Inflictors of severe punishments were looked upon as tyrants

deserving of being put down. Heavy fines were at one time interdicted in

England. Sahasapriya is a doer of rash deeds, such as culpable homicide

not amounting to murder, to adopt the terminology of the Indian Penal

Code.

11. i.e., content to work on receiving their food only. Their wages

should not be higher that what is needed to feed them.

12. The word Mandala has been explained below in verse 5. The distinction

between Udasinas and Madhyasthas, as explained by Nilakantha, is that the

former are neutrals, while the latter are those who cherish equal

sentiments towards both the parties.

13. The four kinds of foes, as explained by the commentator, are (1) foes

proper, (2) allies of foes, (3) those that wish victory to both sides,

and (4) those that wish defeat to both sides. As regards Atatayins, they

are six, viz., (1) he that sets fire to one's house, (2) he that mixes

poison with one's food, (3) he that advances, weapon in hand, with

hostile intent, (4) he that robs one of one's wealth, (5) he that invades

one's fields, and (6) he that steals one's wife.

14. The sixty are thus made up. Eight consisting of agriculture and the

rest; twenty-eight consisting of forces and the rest; fourteen consisting

of atheists and the rest and eighteen consisting of counsels and the rest.

15. i.e., land that is fertile, gold that is pure, and men that are

strong.

16. The wards Kasyanchidapadi should be construed with what follows.

17. The cane yields when pressure is directed towards it. In the Santi

Parva occurs the detailed conversation between the Ocean and the Rivers.

The former enquired why, when the Rivers washed down the largest trees,

they could not wash into the Ocean a single cane. The answer was that the

cane was yielding; the trees were not so.

18. War and peace are each of two kinds, i.e., war with a strong foe and

that with a weak foe: peace with a strong foe and that with a weak foe.

The Bengal texts wrongly read dividhopayam or vividhopayam.

19. I expand this verse a little, following the commentator.

20. Strength is of three kinds, as explained in the next verse.

21. Utsaha is readiness or alacrity, of the forces to attack the foe:

prabhusakti is the complete mastery of the king over his forces, i.e.,

through discipline. By strength of counsels, in this connection, is meant

well-formed plans of attack and defence.

22. Maulam is explained as the strength of money. In modern warfare also,

money is called 'the sinews of war'. Atavivala or the force consisting of

foresters, was, perhaps, the body of Irregulars that supported a regular

army of combatants. Bhritavala implies the regular army, drawing pay from

the state at all times. In India, standing armies have existed from

remote times. Sreni-vala is, perhaps, the forces of artisans, mechanics,

and engineers, who looked after the roads and the transport, as also of

traders who supplied the army with provision.

23. A sakata array was an array after the form of a car. It is described

in Sukraniti fully, and occurs in the Drona Parva, ante. The Padma is a

circular array with angular projections. It is the same with what is now

called the starry array, many modern forts being constructed on this

plan. The Vajra is a wedge-like array. It penetrates into the enemy's

divisions like a wedge and goes out, routing the foe. It is otherwise

called suchivyuha.

24. i.e., meet the foe whether within his own kingdom or invade the foe's

realm and thus oblige the foe to fall back for resisting him there.

25. i.e., for obtaining fame here and felicity hereafter.

26. Those who die become at first what is called Preta. They remain so

for one year, till the Sapindikarana Sraddha is performed. They then

become united with the Pitris. The gifts made in the first Sraddha as

also in the monthly ones, have the virtue of rescuing the Preta or

bringing him an accession of merit. The gifts in annual Sraddhas also

have the same efficacy.

27. The text in verse 2, where mention is made of thousands of years as

embracing the rule of Yudhishthira, is evidently vitiated.

28. The correct reading is jane and not kshane.

29. It is difficult to imagine why the ruler of the Sindhus, Jayadratha,

only should be regarded as a wrong-doer to the Pandavas. In the matter of

the slaying of Abhimanyu he played a very minor part, by only guarding

the entrance of the array against the Pandava warriors. It is true he had

attempted to abduct Draupadi from the forest retreat of the Pandavas, but

even in this, the wrong was not so great as that which Duryodhana and

others inflicted on the Pandavas by dragging Draupadi to the court of the

Kurus.

30. The usual way in which gifts are made at the present day on occasions

of Sraddhas and marriages or other auspicious rites very nearly resembles

what is described here. Instead of dedicating each gift with mantras and

water and making it over to the receiver, all the articles in a heap are

dedicated with the aid of mantras. The guests are then assembled, and are

called up individually. The Adhyaksha or superintendent, according to a

list prepared, names the gifts to be made to the guest called up. The

tellers actually make them over, the scribes noting them down.

31. Each gift that was indicated by Dhritarashtra was multiplied ten

times at the command of Yudhishthira.

32. As Dhritarashtra was blind, his queen Gandhari, whose devotion to her

lord was very great, had, from the days of her marriage, kept her eyes

bandaged refusing to look on the world which her lord could not see.

33. Nilakantha explains that as Dhritarashtra is Pandu's elder brother,

therefore, Kunti regards him as Pandu's father. Queen Gandhari therefore

is Kunti's mother-in-law. The eldest brother is looked upon as a father.

34. To live watching the faces of others is to live in dependence on

others.

35. It has been pointed out before that mahadana means gifts of such

things as elephants, horses, cars and other vehicles, boats, etc. The

giver wins great merit by making them, but the receiver incurs demerit by

acceptance, unless he happens to be a person of exceptional energy. To

this day, acceptors of such gifts are looked upon as fallen men.

36. The words that Kunti spoke were just. The opposition her sons offered

was unreasonable. Hence, their shame.

37. 'Brahmi night' implies a night in course of which sacred hymns are

sung.

38. Nakharaprasa-yodhina, Nilakantha explains, are those combatants who

are armed with tiger-like claws made of iron and tied to their waists.

39. Suradevata is like karivringhati or govalivardda.

40. Ulupi is implied.

41. Implying the unfair character of the fight, for one on the earth

should never be assailed by one on his car.

42. Yudhishthira was Dharma's self, Vidura also was Dharma born as a

Sudra through the curse of the Rishi Animandavya. Both, therefore, were

of the same essence. When Vidura left his human body, he entered the body

of Yudhishthira and thus the latter felt himself strengthened greatly by

the accession.

43. Nilakantha here implies the peacock and not the blue jay, for the

word keka is applied to the notes of the peacock alone. Datyuhas are

gallinules or a species of Chatakas whose cry resembles, Phatik

jal--phatik jal--phatik jal! repeated very distinctly, the second

syllable being lengthened greatly.

44. Audumvaran is an adjective of kalasan. It means 'made of copper'.

Praveni is a kutha or blanket. Sruk is a ladle having the cup like cavity

at one extremity only. Sruv is a ladle having cup-like cavities at both

extremities.

45. Whenever a Brahmana cursed another, his penances underwent a

diminution. Forgiveness was the highest virtue of the Brahmana. His power

lay in forgiveness. Hence, when Mandavya cursed Dharma, he had to spend a

portion of his hard-earned penances. Previously, the plea of minority or

non-age could not be urged in the court of Dharma. Mandavya forced Dharma

to admit that plea in the matter of punishment for offences.

46. Both Dharana and Dhyana are processes or, rather, stages of Yoga. The

former implies the fixing of the mind on one thing; the latter is the

abstraction of the mind from surrounding objects.

47. Valhika was the sire of Somadatta and the grandsire of Bhurisravas.

Valhika, therefore, was the grand-father-in-law of the lady mentioned by

Gandhari.

48. The puissance here referred to is that of Anima, Laghima, etc. i.e.,

the capacity of becoming minute and subtile, etc.

49. The sense is that those had been incarnated as human beings and

fighting with one another met with death as regards their human existence.

50. Nilakantha explains that anayasakritani karma implies the religion of

Nivritti, for the religion of Pravritti consists of acts that require

ayasa or exertion for their accomplishment. The religion of Nivritti or

abstention from acts is said hereto be true and superior, and productive

of real fruit, in the form, that is, of Emancipation. The soul, however,

in the generality of cases, united with ebhih, by which is meant

ayasa-kritam karma, that is, the acts done in pursuance of the religion

of Pravritti, becomes embodied and, therefore, enjoys happiness or

endures misery as the case may be.

51. The sense seems to be this--when a creature stands before a mirror,

its image is formed in the mirror; such reflection, however, never

affects the mirror in the least, for when the object leaves the vicinity

of the mirror, the image or reflection vanishes away. The soul is like

the mirror. Pleasure and pain are like reflections in it. They come and

go away without the soul being at all modified by them in anyway.

Pleasure and pain are destructible, but not so the soul.

52. The ordinary man thinks this conglomeration of diverse objects to be

his self. The man of wisdom who has exhausted his acts does not think so.

He is freed from the obligation of taking a body.

53. The sense probably is this. In the case of ordinary men, the

component parts of the body dissolve away, while Yogins can keep such

parts from dissolution as long as they like.

54. The sense is, the deities bear away to the next world the animals

slain in sacrifices. Though the bodies of such animals are apparently

destroyed, yet their life-breaths and senses continue to exist.

55. The sense is that as wives etc., when lost, are sources of sorrow,

wise men should abstain from contracting such relations. They might then

be free from sorrow.

56. Paraparajnah is one that understands the distinction between body and

sell. Apara is, therefore, one that is not possessed of such knowledge;

hence, as Nilakantha explains, it implies one who has not attained to

Jnana nishtha. What is said in the second line is that he that adores

saguna Brahma, succeeds afterwards, through such adoration, in reaching

to nirguna Brahma.

57. The sense seems to be this: we spring from the unmanifest and

disappear once more in the unmanifest. The Bengal texts read the first

line incorrectly. It is adarsanalapatitah. The second line is

unintelligible. Naham tam vedini is taken by Nilakantha as implying 'I do

not know him,' i.e., him that is Emancipate. Asau cha no vetti mam is

explained as a due to karanabhat. But who is asau? 'I have no

renunciation,' or 'renunciation is not yet mine,' implies that

Emancipation, which directly flows from renunciation, is not mine.

58. What is stated here is that if a man does an act that is bad, its

consequences he will have to endure in a human body. The same with regard

to rewards. By doing a meritorious act in one's human form, one will

enjoy its good consequences in one's human body. So acts done mentally

affect the mind and those done with the body affect the body.

It should be noted that the whole of the above translation is offered

tentatively. A verbal rendering has been attempted. The chain of

reasoning is not at all clear. The commentator has done much to elucidate

the sense, but the original obscurities have scarcely been removed.

59. The Bengal reading manah is incorrect. It should be punah.

60. Nripam pradakshinam chakru is the construction. Nivarana has

snanapanat understood after it.

61. Vikarshanam is emaciation of the body by abstention from all food.

62. The verb anvacat from root sas can govern two objectives. Here the

two objectives are purushan and krityani.

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 16

Mausala-parva

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned and Proofed by Mantra Caitanya. Additional proofing and

formatting at sacred-texts.com, by J. B. Hare, October 2003.

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Om! Having bowed down unto Narayana, and to Nara, the foremost of men, as

also to the goddess Sarasvati, should the word "Jaya" be uttered.

"Vaishampayana said: 'When the thirty-sixth year (after the battle) was

reached, the delighter of the Kurus, Yudhishthira, beheld many unusual

portents. Winds, dry and strong, and showering gravels, blew from every

side. Birds began to wheel, making circles from right to left. The great

rivers ran in opposite directions. The horizon on every side seemed to be

always covered with fog. Meteors, showering (blazing) coals, fell on the

Earth from the sky. The Sun's disc, O king, seemed to be always covered

with dust. At its rise, the great luminary of day was shorn of splendour

and seemed to be crossed by headless trunks (of human beings). Fierce

circles of light were seen every day around both the Sun and the Moon.

These circles showed three hues. Their edges seemed to be black and rough

and ashy-red in colour. These and many other omens, foreshadowing fear

and danger, were seen, O king, and filled the hearts of men with anxiety.

A little while after, the Kuru king Yudhishthira heard of the wholesale

carnage of the Vrishnis in consequence of the iron bolt. The son of

Pandu, hearing that only Vasudeva and Rama had escaped with life,

summoned his brothers and took counsel with them as to what they should

do. Meeting with one another, they became greatly distressed upon hearing

that the Vrishnis had met with destruction through the Brahmana's rod of

chastisement. The death of Vasudeva, like the drying up of the ocean,

those heroes could not believe. In fact the destruction of the wielder of

Saranga was incredible to them. Informed of the incident about the iron

bolt, the Pandavas became filled with grief and sorrow. In fact, they sat

down, utterly cheerless and penetrated with blank despair.'

"Janamejaya said: 'Indeed, O holy one, how was it that the Andhakas along

with Vrishnis, and those great car-warriors, the Bhojas, met with

destruction in the very sight of Vasudeva?'

"Vaishampayana continued: 'When the thirty-sixth year was reached (after

the great battle) a great calamity overtook the Vrishnis. Impelled by

Time, they all met with destruction in consequence of the iron bolt.'

"Janamejaya said: 'Cursed by whom did those heroes, the Vrishnis, the

Andhakas, and the Bhojas, met with destruction? O foremost of regenerate

persons, do thou tell me this in detail.'

"Vaishampayana continued: 'One day, the Vrishni heroes numbering Samva

amongst them, saw Vishvamitra and Kanwa and Narada arrived at Dwaraka.

Afflicted by the rod of chastisement wielded by the deities, those

heroes, causing Samva to be disguised like a woman, approached those

ascetics and said, "This one is the wife of Vabhru of immeasurable energy

who is desirous of having a son. Ye Rishis, do you know for certain what

this one will bring forth?"

"'Hear now, O king, what those ascetics, attempted to be thus deceived,

said: "This heir of Vasudeva, by name Samva, will bring forth a fierce

iron bolt for the destruction of the Vrishnis and the Andhakas. Ye wicked

and cruel ones, intoxicated with pride, through that iron bolt ye will

become the exterminators of your race with the exception of Rama and

Janarddana. The blessed hero armed with the plough will enter the ocean,

casting off his body, while a hunter of the name of Jara will pierce the

high-souled Krishna while lying on the ground."

"'Endeavoured to be deceived by those wicked ones, those ascetics, with

eyes red in wrath, looked at each other and uttered those words. Having

said so they then proceeded to see Keshava. The slayer of Madhu, informed

of what had taken place, summoned all the Vrishnis and told them of it.

Possessed of great intelligence and fully acquainted with what the end of

his race would be, he simply said that that which was destined would

surely happen. Hrishikesa having said so, entered his mansion. The Lord

of the universe did not wish to ordain otherwise. When the next day came,

Samva actually brought forth an iron bolt through which all the

individuals in the race of the Vrishnis and the Andhakas became consumed

into ashes. Indeed, for the destruction of the Vrishnis and the Andhakas,

Samva brought forth, through that curse, a fierce iron bolt that looked

like a gigantic messenger of death. The fact was duly reported to the

king. In great distress of mind, the king (Ugrasena) caused that iron

bolt to be reduced into fine powder. Men were employed, O king, to cast

that powder into the sea. At the command of Ahuka, of Janarddana, of

Rama, and of the high-souled Vabhru, it was, again, proclaimed throughout

the city that from that day, among all the Vrishnis and the Andhakas no

one should manufacture wines and intoxicating spirits of any kind, and

that whoever would secretly manufacture wines and spirits should be

impaled alive with all his kinsmen. Through fear of the king, and knowing

that it was the command of Rama also of unimpeachable deeds, all the

citizens bound themselves by a rule and abstained from manufacturing

wines and spirits.'"

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