"Vaishampayana said: 'While the Vrishnis and the Andhakas were thus

endeavouring (to avoid the impending calamity), the embodied form of Time

(death) every day wandered about their houses. He looked like a man of

terrible and fierce aspect. Of bald head, he was black and of tawny

complexion. Sometimes he was seen by the Vrishnis as he peered into their

houses. The mighty bowmen among the Vrishnis shot hundreds and thousands

of shafts at him, but none of these succeeded in piercing him, for he was

none else than the Destroyer of all creatures. Day by day strong winds

blew, and many were the evil omens that arose, awful and foreboding the

destruction of the Vrishnis and the Andhakas. The streets swarmed with

rats and mice. Earthen pots showed cracks or broke from no apparent

cause. At night, the rats and mice ate away the hair and nails of

slumbering men. Sarikas chirped, sitting within the houses of the

Vrishnis. The noise made by those birds ceased not for even a short while

by day or by night. The Sarashas were heard to imitate the hooting of the

owl, and goats imitated the cries, O Bharata, of jackals. Many birds

appeared, impelled by Death, that were pale of complexion but that had

legs red of hue. Pigeons were seen to always disport in the houses of the

Vrishnis. Asses were born of kine, and elephants of mules. Cats were born

of bitches, and mouse of the mongoose. The Vrishnis, committing sinful

acts, were not seen to feel any shame. They showed disregard for

Brahmanas and the Pitris and the deities. They insulted and humiliated

their preceptors and seniors. Only Rama and Janardana acted differently.

Wives deceived their husbands, and husbands deceived their wives. Fires,

when ignited, cast their flames towards the left. Sometimes they threw

out flames whose splendour was blue and red. The Sun, whether when rising

or setting over the city, seemed to be surrounded by headless trunks of

human form. In cook rooms, upon food that was clean and well-boiled, were

seen, when it was served out for eating, innumerable worms of diverse

kinds. When Brahmanas, receiving gifts, blessed the day or the hour

(fixed for this or that undertaking) or when high-souled men were engaged

in silent recitations, the heavy tread was heard of innumerable men

running about, but no one could be seen to whom the sound of such tread

could be ascribed. The constellations were repeatedly seen to be struck

by the planets. None amongst the Yadavas could, however, obtain a sight

of the constellation of his birth. When the Panchajanya was blown in

their houses, asses of dissonant and awful voice brayed aloud from every

direction. Beholding these signs that indicated the perverse course of

Time, and seeing that the day of the new moon coincided with the

thirteenth (and the fourteenth) lunation, Hrishikesa, summoning the

Yadavas, said unto them these words: "The fourteenth lunation has been

made the fifteenth by Rahu once more. Such a day had happened at the time

of the great battle of the Bharatas. It has once more appeared, it seems,

for our destruction." The slayer of Keshi, Janardana, thinking upon the

omens that Time showed, understood that the thirty-sixth year had come,

and that what Gandhari, burning with grief on account of the death of her

sons, and deprived of all her kinsmen, had said was about to transpire.

"The present is exactly similar to that time when Yudhishthira noted at

such awful omens when the two armies had been arrayed in order of battle."

Vasudeva, having said so, endeavoured to bring about those occurrences

which would make Gandhari's words true. That chastiser of foes commanded

the Vrishnis to make a pilgrimage to some sacred water. The messengers

forthwith proclaimed at the command of Keshava that the Vrishnis should

make a journey to the sea-coast for bathing in the sacred waters of the

ocean.'"

3

"Vaishampayana said: 'At that time the Vrishni ladies dreamed every night

that a woman of black complexion and white teeth, entering their abodes,

laughed aloud and ran through Dwaraka, snatching from them the auspicious

threads in their wrists. The men dreamt that terrible vultures, entering

their houses and fire-chambers, gorged themselves on their bodies. Their

ornaments and umbrellas and standards and armour were seen to be taken

away by terrible Rakshasas. In the very sight of the Vrishnis, the discus

of Krishna, given by Agni, made of iron and having its nave composed of

hardest adamant, ascended into the firmament. In the very sight of

Daruka, the excellent car of Vasudeva, of solar effulgence, and properly

equipped, was taken away by the horses yoked unto it. Those foremost of

steeds, numbering four, (Saivya, Sugriva, Meghapushpa and Valahaka), and

endued with the speed of thought, fled away, dragging the car after them

along the surface of the ocean. The two great standards of Krishna's car

and Valadeva's car, that with the device of Garuda and that bearing the

device of the palmyra, which were reverently worshipped by those two

heroes, were taken away by Apsaras who, day and night, called upon the

Vrishnis and the Andhakas to set out on a pilgrimage to some sacred

water. When these omens were seen and heard, those foremost of men, the

mighty car-warriors of the Vrishnis and the Andhakas, became desirous of

setting out, with their whole families, on a pilgrimage to some sacred

water. They prepared diverse kinds of viands and edibles and diverse

kinds of wines and meat. The troops of the Vrishnis and the Andhakas,

blazing with beauty and endued with fierce energy, then set out from the

city on cars and steeds and elephants. The Yadavas, then, with their

wives, proceeded to Prabhasa and took up their residence there, each in

the (temporary) habitation that was assigned to him, and all having an

abundance of provisions consisting of edibles and drink.

"'Hearing that they had taken up their abode on the sea-coast, Uddhava,

the wisest of men, who was, besides, well-versed in Yoga, proceeded there

and took his leave (for departing). Krishna, with joined hands, saluted

Uddhava, and seeing him bent on departing (from the world) and knowing

that the destructions of the Vrishnis was at hand, did not feel any

disposition to prevent him. The mighty car-warriors among the Vrishnis

and the Andhakas, whose hour had come, then saw Uddhava proceed on his

great journey, filling the whole welkin with his splendour. The Vrishnis,

mixing with wine the food that had been cooked for high-souled Brahmanas,

gave it away unto monkeys and apes. Those heroes of fierce energy then

began their high revels, of which drinking formed the chief feature, at

Prabhasa. The entire field echoed with the blare of hundreds of trumpets

and abounded with actors and dancers plying their vocations. In the very

sight of Krishna, Rama began to drink, with Kritavarma, Yuyudhana and

Gada; and Vabhru also did the same. Then Yuyudhana, inebriated with wine,

derisively laughing at and insulting Kritavarma in the midst of that

assembly, said, "What Kshatriya is there who, armed with weapons, will

slay men locked in the embraces of sleep and, therefore, already dead?

Hence, O son of Hridika, the Yadavas will never tolerate what thou hast

done." When Yuyudhana had said these words, Pradyumna, that foremost of

car-warriors, applauded them, expressing his disregard for the son of

Hridika.

"'Highly incensed at this, Kritavarma, emphasising his disregard for

Satyaki, by pointing to him with his left hand, said these words:

"Professing thyself to be a hero, how couldst thou so cruelly slay the

armless Bhurishrava who, on the field of battle, (gave up all hostile

intentions and) sat in praya?"

"'Hearing these words of his, Keshava, that slayer of hostile heroes,

giving way to wrath, cast an angry glance at Kritavarma. Then Satyaki

informed the slayer of Madhu as to how Kritavarma had behaved towards

Satrajit for taking away from him the celebrated gem Syamantaka. Hearing

the narrative, Satyabhama, giving way to wrath and tears, approached

Keshava and sitting on his lap enhanced his anger (for Kritavarma). Then

rising up in a rage, Satyaki said, "I swear to thee by Truth that I shall

soon cause this one to follow in the wake of the five sons of Draupadi,

and of Dhrishtadyumna and Shikhandi, they that were slain by this sinful

wretch, while they were asleep, with the assistance of Drona's son. O thou

of slender waist, Kritavarma's period of life and fame have come to their

end."

"'Having said these words, Satyaki rushed at Kritavarma and severed his

head with a sword in the very sight of Keshava. Yuyudhana, having

achieved this feat, began to strike down others there present. Hrishikesa

ran to prevent him from doing further mischief. At that time, however, O

monarch, the Bhojas and Andhakas, impelled by the perverseness of the

hour that had come upon them, all became as one man and surrounded the

son of Sini. Janardana of mighty energy, knowing the character of the

hour, stood unmoved without giving way to anger at the sight of those

heroes rushing in wrath at Satyaki from every side. Urged by fate and

inebriated with drink, they began to strike Yuyudhana with the pots from

which they had been eating. When the son of Sini was being thus

assaulted, Rukmini's son became highly enraged. He rushed forward for

rescuing Satyaki who was engaged with the Bhojas and the Andhakas. Endued

with might of arms and wealth of energy, those two heroes exerted

themselves with great courage. But as the odds were overwhelming, both of

them were slain in the very sight of Krishna. The delighter of the Yadus,

beholding his own son, and the son of Sini too, slain, took up, in wrath,

a handful of the Eraka grass that grew there. That handful of grass

became a terrible bolt of iron endued with the energy of the thunderbolt.

With it Krishna slew all those that came before him. Then the Andhakas

and the Bhojas, the Saineyas and the Vrishnis, urged by Time, struck one

another in that fearful melee. Indeed, O king, whoever amongst them took

up in wrath a few blades of the Eraka grass, these, in his hands, became

soon converted into a thunderbolt, O puissant one. Every blade of grass

there was seen to be converted into a terrible iron bolt. All this, know,

O king, was due to the curse denounced by Brahmanas. He who hurled a

blade of grass saw that it pierced through even such things as were

utterly impenetrable. In fact, every blade was seen to become a terrible

bolt having the force of thunder. Son killed sire, and sire killed son, O

Bharata. Inebriated with wine, they rushed and fell upon one another. The

Kukuras and the Andhakas met with destruction like insects rushing at a

blazing fire. As they were thus being slaughtered, no one among them

thought of escaping by flight. Knowing that the hour of destruction had

come, the mighty-armed Keshava stood there, eyeing everything. Indeed,

the slayer of Madhu stood, raising a bolt of iron formed of a blade of

grass. Beholding that Samva was slain, as also Charudeshna and Pradyumna

and Aniruddha, Madhava became filled with rage. Beholding Gada lying dead

on the ground, his wrath became enhanced. The wielder of Sarnga and the

discus and the mace then exterminated the Vrishnis and the Andhakas.

Hear, O king, what that conquerer of hostile towns, Vabhru of mighty

energy and Daruka then said to Krishna, "O holy one, a very large number

of men has been slain by thee. Turn now to where Rama has gone. We wish

to go there where he has proceeded."'"

4

"Vaishampayana said: 'Then Daruka and Keshava and Vabhru left that spot,

following in the wake of Rama (for discovering his retreat). They beheld

that hero of infinite energy sitting thoughtfully, reclining his back

against a tree, in a solitary spot of earth. Finding Rama of great soul,

Krishna commanded Daruka, saying, "Going to the Kurus, inform Partha of

this great slaughter of the Yadus. Let Arjuna come here quickly, hearing

of the destruction of the Yadavas through the Brahmana's curse."

"'Thus addressed, Daruka, deprived of his senses by grief, proceeded on a

car to the (capital of the) Kurus. After Daruka had gone away, Keshava,

seeing Vabhru waiting on him, told him these words: "Do thou go quickly

for protecting the ladies. Let not robbers do them any injury, tempted by

the wealth (that is with them)." Thus commanded by Keshava, Vabhru, still

helpless with wine but cheerless at the slaughter of his kinsmen,

departed. He had rested for a while by the side of Keshava, but as soon

as he had proceeded to a distance, the iron-bolt, attaching itself to a

mallet in the hands of a hunter, suddenly sprang of itself upon that

solitary survivor of the Yadava race and slew him, who also had been

included in the curse of the Brahmanas. Beholding Vabhru slain, Keshava

of great energy addressed his elder brother and said, "Do thou, O Rama

wait for me here till I place the ladies under the care of kinsmen."

"'Entering the city of Dwaravati, Janardana said these words unto his

father, "Do thou protect all the ladies of our house, till Dhananjaya

comes. At the skirts of the forest Rama is waiting for me. I shall meet

him today. This great carnage of the Yadus has been beheld by me even as

I beheld before the carnage of those Kshatriyas who were the foremost

ones of Kuru's race. It is impossible for me to see this city of the

Yadavas without the Yadus beside me. Know that proceeding to the woods I

shall practise penances with Rama in my company." Having said these words,

Krishna touched the feet of his father with his head, and quickly left

his presence. Then a loud wail of sorrow arose from the ladies and

children of his house. Hearing that loud sound of wailing uttered by the

weeping ladies, Keshava retraced his foot-steps and said unto them,

"Arjuna will come here. That foremost of men will relieve you of your

grief."

"'Proceeding then to the forest, Keshava beheld Rama sitting in a solitary

spot thereof. He also saw that Rama had set himself to Yoga and that from

out his mouth was issuing a mighty snake. The colour of that snake was

white. Leaving the human body (in which he had dwelt so long), that

high-souled naga of a 1,000 heads and having a form as large as that of a

mountain, endued besides with red eyes, proceeded along that way which

led to the ocean. Ocean himself, and many celestial snakes, and many

sacred Rivers were there, for receiving him with honour. There were

Karkotaka and Vasuki and Takshaka and Prithusravas and Varuna and

Kunjara, and Misri and Sankha and Kumuda and Pundarika, and the

high-souled Dhritarashtra, and Hrada and Kratha and Sitikantha of fierce

energy, and Chakramanda and Atishanda, and that foremost of Nagas called

Durmukha, and Amvarisha, and king Varuna himself, O monarch. Advancing

forward and offering him the Arghya and water to wash his feet, and with

diverse other rites, they all worshipped the mighty Naga and saluted him

by making the usual enquiries.

"'After his brother had thus departed from the (human) world, Vasudeva of

celestial vision, who was fully acquainted with the end of all things,

wandered for some time in that lonely forest thoughtfully. Endued with

great energy he then sat down on the bare earth. He had thought before

this of everything that had been fore-shadowed by the words uttered by

Gandhari in former days. He also recollected the words that Durvasas had

spoken at the time his body was smeared by that Rishi with the remnant of

the Payasa he had eaten (while a guest at Krishna's house). The

high-souled one, thinking of the destruction of the Vrishnis and the

Andhakas, as also of the previous slaughter of the Kurus, concluded that

the hour (for his own departure from the world) had come. He then

restrained his senses (in Yoga). Conversant with the truth of every

topic, Vasudeva, though he was the Supreme Deity, wished to die, for

dispelling all doubts and establishing a certainty of results (in the

matter of human existence), simply for upholding the three worlds and for

making the words of Atri's son true. Having restrained all his senses,

speech, and mind, Krishna laid himself down in high Yoga.

"'A fierce hunter of the name of Jara then came there, desirous of deer.

The hunter, mistaking Keshava, who was stretched on the earth in high

Yoga, for a deer, pierced him at the heel with a shaft and quickly came

to that spot for capturing his prey. Coming up, Jara beheld a man dressed

in yellow robes, rapt in Yoga and endued with many arms. Regarding

himself an offender, and filled with fear, he touched the feet of

Keshava. The high-souled one comforted him and then ascended upwards,

filling the entire welkin with splendour. When he reached Heaven, Vasava

and the twin Ashvinis and Rudra and the Adityas and the Vasus and the

Viswedevas, and Munis and Siddhas and many foremost ones among the

Gandharvas, with the Apsaras, advanced to receive him. Then, O king, the

illustrious Narayana of fierce energy, the Creator and Destroyer of all,

that preceptor of Yoga, filling Heaven with his splendour, reached his

own inconceivable region. Krishna then met the deities and (celestial)

Rishis and Charanas, O king, and the foremost ones among the Gandharvas

and many beautiful Apsaras and Siddhas and Saddhyas. All of them, bending

in humility, worshipped him. The deities all saluted him, O monarch, and

many foremost of Munis and Rishis worshipped him who was the Lord of all.

The Gandharvas waited on him, hymning his praises, and Indra also

joyfully praised him.'"

5

"Vaishampayana said: 'Meanwhile Daruka, going to the Kurus and seeing

those mighty car-warriors, the son of Pritha, informed them of how the

Vrishnis had slain one another with iron bolts. Hearing that the Vrishnis

along with the Bhojas and Andhakas and Kukuras had all been slain, the

Pandavas, burning with grief, became highly agitated. Then Arjuna, the

dear friend of Keshava, bidding them farewell, set out for seeing his

maternal uncle. He said that destruction would soon overtake everything.

Proceeding to the city of the Vrishnis with Daruka in his company, O

puissant king, that hero beheld that the city of Dwaraka looked like a

woman bereft of her husband. Those ladies who had, before this, the very

Lord of the universe for their protector, were now lordless. Seeing that

Partha had come for protecting them, they all set up a loud wail. 16,000

ladies had been wedded to Vasudeva. Indeed, as soon as they saw Arjuna

arrive, they uttered a loud cry of sorrow. As soon as the Kuru prince met

those beauteous ones deprived of the protection of Krishna and of their

sons as well, he was unable to look at them, his vision being obstructed

by tears. The Dwaraka river had the Vrishnis and the Andhakas for its

water, steeds for its fishes, cars for its rafts, the sound of musical

instruments and the rattle of cars for its waves, houses and mansions and

public squares for its lakes. Gems and precious stones were its abundant

moss. The walls of adamant were the garlands of flowers that floated on

it. The streets and roads were the strong currents running in eddies

along its surface. The great open squares were the still large lakes in

its course. Rama and Krishna were its two mighty alligators. That

agreeable river now seemed to Arjuna to be the fierce Vaitarani bound up

with Time's net. Indeed, the son of Vasava, endued with great

intelligence, beheld the city to look even thus, reft as it was of the

Vrishni heroes. Shorn of beauty, and perfectly cheerless, it presented

the aspect of a lotus flower in the season of winter. Beholding the sight

that Dwaraka presented, and seeing the numerous wives of Krishna, Arjuna

wailed aloud with eyes bathed in tears and fell down on the earth. Then

Satya, the daughter of Satrajit, and Rukmini too, O king, fell down

beside Dhananjaya and uttered loud wails of grief. Raising him then they

caused him to be seated on a golden seat. The ladies sat around that

high-souled one, giving expression to their feelings. Praising Govinda

and talking with the ladies, the son of Pandu comforted them and then

proceeded to see his maternal uncle.'"

6

"Vaishampayana said: 'The Kuru prince beheld the heroic and high-souled

Anakadundubhi lying on the ground and burning with grief on account of

his sons. The broad-chested and mighty-armed son of Pritha, more

afflicted than his uncle, with eyes bathed in tears, touched his uncle's

feet, O Bharata. The mighty-armed Anakadundubhi wished to smell the head

of his sister's son but failed to do it, O slayer of foes. The old man of

mighty arms, deeply afflicted, embraced Partha with his arms and wept

aloud, remembering his sons, brothers, grandsons, daughters' sons, and

friends.

"'Vasudeva said, "Without beholding those heroes, O Arjuna, who had

subjugated all the kings of the Earth and the Daityas a hundred times, I

am still alive! Methinks, I have no death! Through the fault of those two

heroes who were thy dear disciples and who were much regarded by thee,

also, O Partha, the Vrishnis have been destroyed. Those two who were

regarded as Atirathas amongst the foremost of the Vrishnis, and referring

to whom in course of conversation thou wert wont to indulge in pride, and

who, O chief of Kuru's race, were ever dear to Krishna himself, alas, those

two, O Dhananjaya, have been the chief causes of the destruction of the

Vrishnis! I do not censure the son of Sini or the son of Hridika, O

Arjuna. I do not censure Akrura or the son of Rukmini. No doubt, the

curse (of the Rishis) is the sole cause. How is it that that lord of the

universe, the slayer of Madhu, who had put forth his prowess for

achieving the destruction of Kesin and Kansa, and Chaidya swelling with

pride, and Ekalavya, the son of the ruler of the Nishadas, and the

Kalingas and the Magadhas, and the Gandharas and the king of Kasi, and

many rulers assembled together in the midst of the desert, many heroes

belonging to the East and the South, and many kings of the mountainous

regions, alas, how could he remain indifferent to such a calamity as the

curse denounced by the Rishis? Thyself, Narada, and the Munis, knew him

to be the eternal and sinless Govinda, the Deity of unfading glory. Alas,

being puissant Vishnu himself, he witnessed, without interfering, the

destruction of his kinsmen! My son must have himself allowed all this to

happen. He was the Lord of the universe. He did not, however, wish to

falsify the words of Gandhari and the Rishis, O scorcher of foes. In thy

very sight, O hero, thy grandson, who had been slain by Ashvatthama, was

revived through his energy. That friend, however, of yours did not wish

to protect his kinsmen. Beholding his sons and grandsons and brothers and

friends lying dead, he said unto me these words, O chief of Bharata's

race, 'The destruction of this our race has at last come. Vibhatsu will

come to this city, Dwaravati. Tell him what has occurred, this great

carnage of the Vrishnis. I have no doubt that as soon as he will hear of

the destruction of the Yadus, that hero of mighty energy will come here

without any loss of time. Know, O father, that I am Arjuna and Arjuna is

myself. That should be done by thee which he would say. The son of Pandu

will do what is best for the women and the children. Even he will perform

thy funeral rites. This city of Dwaravati, after Arjuna's departure, will,

with its walls and edifices, be swallowed up by the ocean without any

delay. As regards myself, retiring to some sacred place, I shall bide my

hour, with the intelligent Rama in my company, observing strict vows all

the while.' Having said these words unto me, Hrishikesa of inconceivable

prowess, leaving me with the children, has gone away to some spot which I

do not know. Thinking of those two high-souled brothers of thine, as also

of the terrible carnage of my kinsmen, I have abstained from all food,

and am emaciated with grief. I shall neither eat, nor live. By good luck

thou meetest me, O son of Pandu. Do thou accomplish all, O Partha, that

Krishna has said. This kingdom, with all these women, and all the wealth

here, is thine now, O son of Pritha. As regards myself, O slayer of foes,

I shall cast off my life-breaths dear though they be."'"

7

"Vaishampayana said: 'That scorcher of foes, Vibhatsu, thus addressed by

his maternal uncle, replied, with great cheerlessness of heart, unto

Vasudeva who was equally cheerless, saying, "O uncle, I am unable to look

at this Earth when she is reft of that hero of Vrishni's race and those my

other kinsmen. The king and Bhimasena and Sahadeva and Nakula and

Yajnaseni, numbering the sixth, are of the same mind with myself in this

matter. The time has come for the departure of the king also. Know this,

that the hour of our departure too is at hand. Thou art the foremost of

those that are well conversant with the course of time. I shall, however,

O chastiser of foes, first remove to Indraprastha the women of the

Vrishni race as also the children and the aged." Having said so unto his

uncle, Arjuna next addressed Daruka, saying, "I wish to see without any

delay the chief officers of the Vrishni heroes." Having uttered these

words, the heroic Arjuna, grieving for those great car-warriors (who had

been slain), entered the great hall of the Yadavas (where they used to

hold their court), called Sudharma. When he had taken his seat there, all

the citizens, including the Brahmanas, and all the ministers of state

came and stood surrounding him. Then Partha, more grieved than they,

addressed those grieving and cheerless citizens and officers who were

more dead than alive, and said these words that were well suited to the

occasion: "I shall take away with me the remnants of the Vrishnis and the

Andhakas. The sea will soon engulf this city. Equip all your cars and

place on them all your wealth. This Vajra (the grandson of Krishna) will

be your king at Shakraprastha. On the seventh day from this, at sunrise,

we shall set out. Make your preparations without delay."

"'Thus addressed by Pritha's son of pure deeds, all of them hastened their

preparations with eagerness for achieving their safety. Arjuna passed

that night in the mansion of Keshava. He was suddenly overwhelmed with

great grief and stupefaction. When morning dawned, Vasudeva of great

energy and prowess attained, through the aid of Yoga, to the highest

goal. A loud and heart-rending sound of wailing was heard in Vasudeva's

mansion, uttered by the weeping ladies. They were seen with dishevelled

hair and divested of ornaments and floral wreaths. Beating their breasts

with their hands, they indulged in heart-rending lamentations. Those

foremost of women, Devaki and Bhadra and Rohini and Madira threw

themselves on the bodies of their lord. Then Partha caused the body of

his uncle to be carried out on a costly vehicle borne on the shoulders of

men. It was followed by all the citizens of Dwaraka and the people of the

provinces, all of whom, deeply afflicted by grief, had been well-affected

towards the deceased hero. Before that vehicle were borne the umbrella

which had been held over his head at the conclusion of the

horse-sacrifice he had achieved while living, and also the blazing fires

he had daily worshipped, with the priests that had used to attend to

them. The body of the hero was followed by his wives decked in ornaments

and surrounded by thousands of women and thousands of their

daughters-in-law. The last rites were then performed at that spot which

had been agreeable to him while he was alive. The four wives of that

heroic son of Sura ascended the funeral pyre and were consumed with the

body of their lord. All of them attained to those regions of felicity

which were his. The son of Pandu burnt the body of his uncle together

with those four wives of his, using diverse kinds of scents and perfumed

wood. As the funeral pyre blazed up, a loud sound was heard of the

burning wood and other combustible materials, along with the clear chant

of Samans and the wailing of the citizens and others who witnessed the

rite. After it was all over, the boys of the Vrishni and Andhaka races,

headed by Vajra, as also the ladies, offered oblations of water to the

high-souled hero.

"'Phalguna, who was careful in observing every duty, having caused this

duty to be performed, proceeded, O chief of Bharata's race, next to the

place where the Vrishnis were slaughtered. The Kuru prince, beholding

them lying slaughtered all around, became exceedingly cheerless. He,

however, did what was required to be done in view of that which had

happened. The last rites were performed, according to the order of

seniority, unto the bodies of those heroes slain by the iron bolts born,

by virtue of the curse denounced by the Brahmanas, of the blades of Eraka

grass. Searching out the bodies then of Rama and Vasudeva, Arjuna caused

them to be burnt by persons skilled in that act. The son of Pandu, having

next performed duly those sraddha rites that are done to the dead,

quickly set out on the seventh day, mounting on his car. The widows of

the Vrishni heroes, wailing aloud, followed the high-souled son of Pandu,

Dhananjaya, on cars drawn by bullocks and mules and camels. All were in

deep affliction. The servants of the Vrishnis, their horsemen, and their

car-warriors too, followed the procession. The citizens and the

inhabitants of the country, at the command of Pritha's son, set out at the

same time and proceeded, surrounding that cavalcade destitute of heroes

and numbering only women and the aged and the children. The warriors who

fought from the backs of elephants proceeded on elephants as huge as

hills. The foot-soldiers also set out, together with the reserves. The

children of the Andhaka and the Vrishni races, all followed Arjuna. The

Brahmanas and Kshatriyas, and Vaisyas, and wealthy Sudras, set out,

keeping before them the 16,000 women that had formed Vasudeva's harem, and

Vajra, the grandson of the intelligent Krishna. The widows of the other

heroes of the Bhoja, the Vrishni, and the Andhaka races, lordless now,

that set out with Arjuna, numbered many millions. That foremost of

car-warriors, that conqueror of hostile towns, the son of Pritha,

escorted this vast procession of Vrishnis, which still abounded with

wealth, and which looked like a veritable ocean.

"'After all the people had set out, the ocean, that home of sharks and

alligators, flooded Dwaraka, which still teemed with wealth of every

kind, with its waters. Whatever portion of the ground was passed over,

ocean immediately flooded over with his waters. Beholding this wonderful

sight, the inhabitants of Dwaraka walked faster and faster, saying,

"Wonderful is the course of fate!" Dhananjaya, after abandoning Dwaraka,

proceeded by slow marches, causing the Vrishni women to rest in pleasant

forests and mountains and by the sides of delightful streams. Arrived at

the country of the five waters, the puissant Dhananjaya planted a rich

encampment in the midst of a land that abounded with corn and kine and

other animals. Beholding those lordless widows escorted by Pritha's son

alone O Bharata, the robbers felt a great temptation (for plunder). Then

those sinful wretches, with hearts overwhelmed by cupidity, those Abhiras

of ill omen, assembled together and held a consultation. They said, "Here

there is only one bowman, Arjuna. The cavalcade consists of children and

the old. He escorts them, transgressing us. The warriors (of the

Vrishnis) are without energy." Then those robbers, numbering by thousands,

and armed with clubs, rushed towards the procession of the Vrishnis,

desirous of plunder. Urged by the perverse course of time they fell upon

that vast concourse, frightening it with loud leonine shouts and desirous

of slaughter. The son of Kunti, suddenly ceasing to advance along the

path, turned, with his followers, towards the place where the robbers had

attacked the procession. Smiling the while, that mighty-armed warrior

addressed the assailants, saying, "You sinful wretches, forbear, if ye

love your lives. Ye will rue this when I pierce your bodies with my

shafts and take your lives." Though thus addressed by that hero, they

disregarded his words, and though repeatedly dissuaded, they fell upon

Arjuna. Then Arjuna endeavoured to string his large, indestructible,

celestial bow with some effort. He succeeded with great difficulty in

stringing it, when the battle had become furious. He then began to think

of his celestial weapons but they would not come to his mind. Beholding

that furious battle, the loss of the might of his arm, and the

non-appearance of his celestial weapons, Arjuna became greatly ashamed.

The Vrishni warriors including the foot-soldiers, the elephant-warriors,

and the car-men, failed to rescue those Vrishni women that were being

snatched away by the robbers. The concourse was very large. The robbers

assailed it at different points. Arjuna tried his best to protect it, but

could not succeed. In the very sight of all the warriors, many foremost of

ladies were dragged away, while others went away with the robbers of

their own accord. The puissant Arjuna, supported by the servants of the

Vrishnis, struck the robbers with shafts sped from Gandiva. Soon,

however, O king, his shafts were exhausted. In former days his shafts had

been inexhaustible. Now, however, they proved otherwise. Finding his

shafts exhausted, he became deeply afflicted with grief. The son of Indra

then began to strike the robbers with the horns of his bow. Those

Mlecchas, however, O Janamejaya, in the very sight of Partha, retreated,

taking away with them many foremost ladies of the Vrishnis and Andhakas.

The puissant Dhananjaya regarded it all as the work of destiny. Filled

with sorrow he breathed heavy sighs at the thought of the non-appearance

of his (celestial) weapons, the loss of the might of his arms, the

refusal of his bow to obey him, and the exhaustion of his shafts.

Regarding it all as the work of destiny, he became exceedingly cheerless.

He then ceased, O king, to make further efforts, saying, he had not the

power which he had before. The high-souled one, taking with him the

remnant of the Vrishni women, and the wealth that was still with them,

reached Kurukshetra. Thus bringing with him the remnant of the Vrishnis,

he established them at different places. He established the son of

Kritavarma at the city called Marttikavat, with the remnant of the women

of the Bhoja king. Escorting the remainder, with children and old men and

women, the son of Pandu established them, who were reft of heroes, in the

city of Indraprastha. The dear son of Yuyudhana, with a company of old

men and children and women, the righteous-souled Arjuna established on

the banks of the Sarasvati. The rule of Indraprastha was given to Vajra.

The widows of Akrura then desired to retire into the woods. Vajra asked

them repeatedly to desist, but they did not listen to him. Rukmini, the

princess of Gandhara, Saivya, Haimavati, and queen Jamvabati ascended the

funeral pyre. Satyabhama and other dear wives of Krishna entered the

woods, O king, resolved to set themselves to the practice of penances.

They began to live on fruits and roots and pass their time in the

contemplation of Hari. Going beyond the Himavat, they took up their abode

in a place called Kalpa. Those men who had followed Arjuna from

Dwaravati, were distributed into groups, and bestowed upon Vajra. Having

done all these acts suited to the occasion, Arjuna, with eyes bathed in

tears, then entered the retreat of Vyasa. There he beheld the Island-born

Rishi seated at his ease.'"

8

"Vaishampayana said: 'As Arjuna entered the asylum of the truthful Rishi,

he beheld the son of Satyavati seated in a secluded spot.

"'Approaching that Rishi of high vows and endued with a knowledge of all

duties, he said, "I am Arjuna," and then awaited his pleasure. Satyavati's

son, endued with high penances, answered, saying "Welcome!" Of tranquil

soul, the great Muni further said, "Take thy seat." Seeing that the son of

Pritha was exceedingly cheerless and breathing heavy sighs repeatedly and

filled with despair, Vyasa addressed him, saying, "Hast thou been

sprinkled with water from anybody's nails or hair, or the end of anybody's

cloth, or from the mouth of a jar? Hast thou had sexual congress with any

woman before the cessation of her functional flow? Hast thou slain a

Brahmana? Hast thou been vanquished in battle? Thou lookest like one

shorn of prosperity. I do not know that thou hast been defeated by

anyone. Why then, O chief of Bharata's race, this exceedingly dejected

aspect? It behoveth thee, O son of Pritha, to tell me all, if, indeed,

there be no harm in telling it."

"'Arjuna said, "He whose complexion was like that of a (newly-risen) cloud,

he whose eyes were like a pair of large lotus petals, Krishna, has, with

Rama, cast off his body and ascended to Heaven. At Prabhasa, through iron

bolts generated by the curse denounced by Brahmanas, the destruction has

taken place of the Vrishni heroes. Awful hath that carnage been, and not

even a single hero has escaped. The heroes of the Bhoja, the Andhaka, and

the Vrishni races, O Brahmana, who were all endued with high souls, great

might, and leonine pride, have slaughtered one another in battle.

Possessed of arms that looked like maces of iron, and capable of bearing

the strokes of heavy clubs and darts, alas, they have all been slain with

blades of Eraka grass. Behold the perverse course of Time. 500,000

mighty-armed warriors have thus been laid low. Encountering one another,

they have met with destruction. Thinking repeatedly of this carnage of

the Yadava warriors of immeasurable energy and of the illustrious

Krishna, I fail to derive peace of mind. The death of the wielder of

Sarnga is as incredible as the drying up of the ocean, the displacement

of a mountain, the falling down of the vault of heaven, or the cooling

property of fire. Deprived of the company of the Vrishni heroes, I desire

not to live in this world. Another incident has happened that is more

painful than this, O thou that art possessed of wealth of penances.

Repeatedly thinking of it, my heart is breaking. In my very sight, O

Brahmana, thousands of Vrishni ladies were carried away by the Abhiras of

the country of the five waters, who assailed us. Taking up my bow I found

myself unequal to even string it. The might that had existed in my arms

seemed to have disappeared on that occasion. O great ascetic, my weapons

of diverse kinds failed to make their appearance. Soon, again, my shafts

became exhausted. That person of immeasurable soul, of four arms,

wielding the conch, the discus, and the mace, clad in yellow robes, dark

of complexion, and possessing eyes resembling lotus-petals, is no longer

seen by me. Alas, reft of Govinda, what have I to live for, dragging my

life in sorrow? He who used to stalk in advance of my car, that divine

form endued with great splendour and unfading puissance, consuming as he

proceeded all hostile warriors, can no longer be seen by me. No longer

beholding him who by his energy first burnt all hostile troops whom I

afterwards despatched with shafts sped from Gandiva, I am filled with

grief and my head swims, O best of men. Penetrated with cheerlessness and

despair, I fail to obtain peace of mind. I dare not live, reft of the

heroic Janardana. As soon as I heard that Vishnu had left the Earth, my

eyes became dim and all things disappeared from my vision. O best of men,

it behoveth thee to tell me what is good for me now, for I am now a

wanderer with an empty heart, despoiled of my kinsmen and of my

possession."

"'Vyasa said, "The mighty car-warriors of the Vrishni and the Andhaka races

have all been consumed by the Brahmana's curse. O chief of Kuru's race, it

behoveth thee not to grieve for their destruction. That which has

happened had been ordained. It was the destiny of those high-souled

warriors. Krishna suffered it to take place although he was fully

competent to baffle it. Govinda was able to alter the very course of the

universe with all its mobile and immobile creatures. What need then be

said of the curse of even high-souled Brahmanas? He who used to proceed

in front of thy car, armed with discus and mace, through affection for

thee, was the four-armed Vasudeva, that ancient rishi. That high-souled

one of expansive eyes, Krishna, having lightened the burthen of the Earth

and cast off his (human) body, has attained to his own high seat. By thee

also, O foremost of men, with Bhima for thy helpmate and the twins, O

mighty-armed hero, has the great work of the gods been accomplished. O

foremost one of Kuru's race, I regard thee and thy brothers as crowned

with success, for ye have accomplished the great purpose of your lives.

The time has come for your departure from the world. Even this, O

puissant one, is what is beneficial for you now. Even thus, understanding

and prowess and foresight, O Bharata, arise when days of prosperity have

not outrun. These very acquisitions disappear when the hour of adversity

comes. All this has Time for its root. Time is, indeed, the seed of the

universe, O Dhananjaya. It is Time, again, that withdraws everything at

its pleasure. One becomes mighty, and, again, losing that might, becomes

weak. One becomes a master and rules others, and, again, losing that

position, becomes a servant for obeying the behests of others. Thy

weapons, having achieved success, have gone away to the place they came

from. They will, again, come into thy hands when the Time for their

coming approaches. The time has come, O Bharata, for you all to attain to

the highest goal. Even this is what I regard to be highly beneficial for

you all, O chief of Bharata's race."

"Vaishampayana continued: 'Having heard these words of Vyasa of

immeasurable energy, the son of Pritha, receiving his permission,

returned to the city named after the elephant. Entering it, the hero

approached Yudhishthira and informed him of all that had taken place with

reference to the Vrishnis.'"

The end of Mausala-parva.

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 17

Mahaprasthanika-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.

1

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.

"Janamejaya said: 'Having heard of that encounter with iron bolts between

the heroes of the Vrishni and the Andhaka races, and having been informed

also of Krishna's ascension to Heaven, what did the Pandavas do?'

"Vaishampayana said: 'Having heard the particulars of the great slaughter

of the Vrishnis, the Kaurava king set his heart on leaving the world. He

addressed Arjuna, saying, O thou of great intelligence, it is Time that

cooks every creature (in his cauldron). I think that what has happened is

due to the cords of Time (with which he binds us all). It behoveth thee

also to see it.

"'Thus addressed by his brother, the son of Kunti only repeated the word

"Time, Time!" and fully endorsed the view of his eldest brother gifted with

great intelligence. Ascertaining the resolution of Arjuna, Bhimasena and

the twins fully endorsed the words that Arjuna had said. Resolved to

retire from the world for earning merit, they brought Yuyutsu before

them. Yudhishthira made over the kingdom to the son of his uncle by his

Vaisya wife. Installing Parikshit also on their throne, as king, the

eldest brother of the Pandavas, filled with sorrow, addressed Subhadra,

saying, This son of thy son will be the king of the Kurus. The survivor

of the Yadus, Vajra, has been made a king. Parikshit will rule in

Hastinapura, while the Yadava prince, Vajra, will rule in Shakraprastha.

He should be protected by thee. Never set thy heart on unrighteousness.

"'Having said these words, king Yudhishthira the just, along with his

brothers, promptly offered oblations of water unto Vasudeva of great

intelligence, as also unto his old maternal uncle and Rama and others. He

then duly performed the Sraddhas of all those deceased kinsmen of his.

The king, in honour of Hari and naming him repeatedly, fed the

Island-born Vyasa, and Narada, and Markandeya possessed of wealth of

penances, and Yajnavalkya of Bharadwaja's race, with many delicious

viands. In honour of Krishna, he also gave away many jewels and gems, and

robes and clothes, and villages, and horses and cars, and female slaves

by hundreds and thousands unto foremost of Brahmanas. Summoning the

citizens, Kripa was installed as the preceptor and Parikshit was made

over to him as his disciple, O chief of Bharata's race.

"'Then Yudhishthira once more summoned all his subjects. The royal sage

informed them of his intentions. The citizens and the inhabitants of the

provinces, hearing the king's words, became filled with anxiety and

disapproved of them. "This should never be done," said they unto the king.

The monarch, well versed with the changes brought about by time, did not

listen to their counsels. Possessed of righteous soul, he persuaded the

people to sanction his views. He then set his heart on leaving the world.

His brothers also formed the same resolution. Then Dharma's son,

Yudhishthira, the king of the Kurus, casting off his ornaments, wore

barks of trees. Bhima and Arjuna and the twins, and Draupadi also of

great fame, similarly clad themselves in bark of trees, O king. Having

caused the preliminary rites of religion, O chief of Bharata's race, which

were to bless them in the accomplishment of their design, those foremost

of men cast off their sacred fires into the water. The ladies, beholding

the princes in that guise, wept aloud. They seemed to look as they had

looked in days before, when with Draupadi forming the sixth in number

they set out from the capital after their defeat at dice. The brothers,

however, were all very cheerful at the prospect of retirement.

Ascertaining the intentions of Yudhishthira and seeing the destruction of

the Vrishnis, no other course of action could please them then.

"'The five brothers, with Draupadi forming the sixth, and a dog forming

the seventh, set out on their journey. Indeed, even thus did king

Yudhishthira depart, himself the head of a party of seven, from the city

named after the elephant. The citizens and the ladies of the royal

household followed them for some distance. None of them, however, could

venture to address the king for persuading him to give up his intention.

The denizens of the city then returned; Kripa and others stood around

Yuyutsu as their centre. Ulupi, the daughter of the Naga chief, O thou of

Kunti's race, entered the waters of Ganga. The princess Chitrangada set

out for the capital of Manipura. The other ladies who were the

grandmothers of Parikshit centered around him. Meanwhile the high-souled

Pandavas, O thou of Kuru's race, and Draupadi of great fame, having

observed the preliminary fast, set out with their faces towards the east.

Setting themselves on Yoga, those high-souled ones, resolved to observe

the religion of Renunciation, traversed through various countries and

reached diverse rivers and seas. Yudhishthira, proceeded first. Behind

him was Bhima; next walked Arjuna; after him were the twins in the order

of their birth; behind them all, O foremost one of Bharata's race,

proceeded Draupadi, that first of women, possessed of great beauty, of

dark complexion, and endued with eyes resembling lotus petals. While the

Pandavas set out for the forest, a dog followed them.

"'Proceeding on, those heroes reached the sea of red waters. Dhananjaya

had not cast off his celestial bow Gandiva, nor his couple of

inexhaustible quivers, actuated, O king, by the cupidity that attaches

one to things of great value. The Pandavas there beheld the deity of fire

standing before them like a hill. Closing their way, the god stood there

in his embodied form. The deity of seven flames then addressed the

Pandavas, saying, "Ye heroic sons of Pandu, know me for the deity of fire.

O mighty-armed Yudhishthira, O Bhimasena that art a scorcher of foes, O

Arjuna, and ye twins of great courage, listen to what I say! Ye foremost

ones of Kuru's race, I am the god of fire. The forest of Khandava was

burnt by me, through the puissance of Arjuna and of Narayana himself. Let

your brother Phalguna proceed to the woods after casting off Gandiva,

that high weapon. He has no longer any need of it. That precious discus,

which was with the high-souled Krishna, has disappeared (from the world).

When the time again comes, it will come back into his hands. This

foremost of bows, Gandiva, was procured by me from Varuna for the use of

Partha. Let it be made over to Varuna himself."

"'At this, all the brothers urged Dhananjaya to do what the deity said. He

then threw into the waters (of the sea) both the bow and the couple of

inexhaustible quivers. After this, O chief of Bharata's race, the god of

the fire disappeared then and there. The heroic sons of Pandu next

proceeded with their faces turned towards the south. Then, by the

northern coast of the salt sea, those princes of Bharata's race proceeded

to the south-west. Turning next towards the west, they beheld the city of

Dwaraka covered by the ocean. Turning next to the north, those foremost

ones proceeded on. Observant of Yoga, they were desirous of making a

round of the whole Earth.'"

2

"Vaishampayana said: 'Those princes of restrained souls and devoted to

Yoga, proceeding to the north, beheld Himavat, that very large mountain.

Crossing the Himavat, they beheld a vast desert of sand. They then saw

the mighty mountain Meru, the foremost of all high-peaked mountains. As

those mighty ones were proceeding quickly, all rapt in Yoga, Yajnaseni,

falling of from Yoga, dropped down on the Earth. Beholding her fallen

down, Bhimasena of great strength addressed king Yudhishthira the just,

saying, "O scorcher of foes, this princess never did any sinful act. Tell

us what the cause is for which Krishna has fallen down on the Earth!"

"'Yudhishthira said: "O best of men, though we were all equal unto her she

had great partiality for Dhananjaya. She obtains the fruit of that

conduct today, O best of men."'

"Vaishampayana continued: 'Having said this, that foremost one of Bharata's

race proceeded on. Of righteous soul, that foremost of men, endued with

great intelligence, went on, with mind intent on itself. Then Sahadeva of

great learning fell down on the Earth. Beholding him drop down, Bhima

addressed the king, saying, "He who with great humility used to serve us

all, alas, why is that son of Madravati fallen down on the Earth?"

"'Yudhishthira said, "He never thought anybody his equal in wisdom. It is

for that fault that this prince has fallen down."

"Vaishampayana continued: 'Having said this, the king proceeded, leaving

Sahadeva there. Indeed, Kunti's son Yudhishthira went on, with his

brothers and with the dog. Beholding both Krishna and the Pandava

Sahadeva fallen down, the brave Nakula, whose love for kinsmen was very

great, fell down himself. Upon the falling down of the heroic Nakula of

great personal beauty, Bhima once more addressed the king, saying, "This

brother of ours who was endued with righteousness without incompleteness,

and who always obeyed our behests, this Nakula who was unrivalled for

beauty, has fallen down."

"'Thus addressed by Bhimasena, Yudhishthira said, with respect to Nakula,

these words: "He was of righteous soul and the foremost of all persons

endued with intelligence. He, however, thought that there was nobody that

equalled him in beauty of person. Indeed, he regarded himself as superior

to all in that respect. It is for this that Nakula has fallen down. Know

this, O Vrikodara. What has been ordained for a person, O hero, must have

to be endured by him."

"'Beholding Nakula and the others fall down, Pandu's son Arjuna of white

steeds, that slayer of hostile heroes, fell down in great grief of heart.

When that foremost of men, who was endued with the energy of Shakra, had

fallen down, indeed, when that invincible hero was on the point of death,

Bhima said unto the king, "I do not recollect any untruth uttered by this

high-souled one. Indeed, not even in jest did he say anything false. What

then is that for whose evil consequence this one has fallen down on the

Earth?"

"'Yudhishthira said, "Arjuna had said that he would consume all our foes in

a single day. Proud of his heroism, he did not, however, accomplish what

he had said. Hence has he fallen down. This Phalguna disregarded all

wielders of bows. One desirous of prosperity should never indulge in such

sentiments."'

"Vaishampayana continued: 'Having said so, the king proceeded on. Then

Bhima fell down. Having fallen down, Bhima addressed king Yudhishthira

the just, saying, "O king, behold, I who am thy darling have fallen down.

For what reason have I dropped down? Tell me if thou knowest it."

"'Yudhishthira said, "Thou wert a great eater, and thou didst use to boast

of thy strength. Thou never didst attend, O Bhima, to the wants of others

while eating. It is for that, O Bhima, that thou hast fallen down."

"'Having said these words, the mighty-armed Yudhishthira proceeded on,

without looking back. He had only one companion, the dog of which I have

repeatedly spoken to thee, that followed him now.'"

3

"Vaishampayana said: 'Then Shakra, causing the firmament and the Earth to

be filled by a loud sound, came to the son of Pritha on a car and asked

him to ascend it. Beholding his brothers fallen on the Earth, king

Yudhishthira the just said unto that deity of a 1,000 eyes these words:

"My brothers have all dropped down here. They must go with me. Without

them by me I do not wish to go to Heaven, O lord of all the deities. The

delicate princess (Draupadi) deserving of every comfort, O Purandara,

should go with us. It behoveth thee to permit this."

"'Shakra said, "Thou shalt behold thy brothers in Heaven. They have reached

it before thee. Indeed, thou shalt see all of them there, with Krishna.

Do not yield to grief, O chief of the Bharatas. Having cast off their

human bodies they have gone there, O chief of Bharata's race. As regards

thee, it is ordained that thou shalt go thither in this very body of

thine."

"'Yudhishthira said, "This dog, O lord of the Past and the Present, is

exceedingly devoted to me. He should go with me. My heart is full of

compassion for him."

"'Shakra said, "Immortality and a condition equal to mine, O king,

prosperity extending in all directions, and high success, and all the

felicities of Heaven, thou hast won today. Do thou cast off this dog. In

this there will be no cruelty."

"'Yudhishthira said, "O thou of a 1,000 eyes. O thou that art of righteous

behaviour, it is exceedingly difficult for one that is of righteous

behaviour to perpetrate an act that is unrighteous. I do not desire that

union with prosperity for which I shall have to cast off one that is

devoted to me."

"'Indra said, "There is no place in Heaven for persons with dogs. Besides,

the (deities called) Krodhavasas take away all the merits of such

persons. Reflecting on this, act, O king Yudhishthira the just. Do thou

abandon this dog. There is no cruelty in this."

"'Yudhishthira said, "It has been said that the abandonment of one that is

devoted is infinitely sinful. It is equal to the sin that one incurs by

slaying a Brahmana. Hence, O great Indra, I shall not abandon this dog

today from desire of my happiness. Even this is my vow steadily pursued,

that I never give up a person that is terrified, nor one that is devoted

to me, nor one that seeks my protection, saying that he is destitute, nor

one that is afflicted, nor one that has come to me, nor one that is weak

in protecting oneself, nor one that is solicitous of life. I shall never

give up such a one till my own life is at an end."

"'Indra said, "Whatever gifts, or sacrifices spread out, or libations

poured on the sacred fire, are seen by a dog, are taken away by the

Krodhavasas. Do thou, therefore, abandon this dog. By abandoning this dog

thou wilt attain to the region of the deities. Having abandoned thy

brothers and Krishna, thou hast, O hero, acquired a region of felicity by

thy own deeds. Why art thou so stupefied? Thou hast renounced everything.

Why then dost thou not renounce this dog?" Yudhishthira said, "This is

well known in all the worlds that there is neither friendship nor enmity

with those that are dead. When my brothers and Krishna died, I was unable

to revive them. Hence it was that I abandoned them. I did not, however,

abandon them as long as they were alive. To frighten one that has sought

protection, the slaying of a woman, the theft of what belongs to a

Brahmana, and injuring a friend, each of these four, O Shakra, is I think

equal to the abandonment of one that is devoted."'

"Vaishampayana continued: 'Hearing these words of king Yudhishthira the

just, (the dog became transformed into) the deity of Righteousness, who,

well pleased, said these words unto him in a sweet voice fraught with

praise.

"'Dharma said: "Thou art well born, O king of kings, and possessed of the

intelligence and the good conduct of Pandu. Thou hast compassion for all

creatures, O Bharata, of which this is a bright example. Formerly, O son,

thou wert once examined by me in the woods of Dwaita, where thy brothers

of great prowess met with (an appearance of) death. Disregarding both thy

brothers Bhima and Arjuna, thou didst wish for the revival of Nakula from

thy desire of doing good to thy (step-) mother. On the present occasion,

thinking the dog to be devoted to thee, thou hast renounced the very car

of the celestials instead of renouncing him. Hence, O king, there is no

one in Heaven that is equal to thee. Hence, O Bharata, regions of

inexhaustible felicity are thine. Thou hast won them, O chief of the

Bharatas, and thine is a celestial and high goal."'

"Vaishampayana continued: 'Then Dharma, and Shakra, and the Maruts, and

the Ashvinis, and other deities, and the celestial Rishis, causing

Yudhishthira to ascend on a car, proceeded to Heaven. Those beings

crowned with success and capable of going everywhere at will, rode their

respective cars. King Yudhishthira, that perpetuator of Kuru's race,

riding on that car, ascended quickly, causing the entire welkin to blaze

with his effulgence. Then Narada, that foremost of all speakers, endued

with penances, and conversant with all the worlds, from amidst that

concourse of deities, said these words: "All those royal sages that are

here have their achievements transcended by those of Yudhishthira.

Covering all the worlds by his fame and splendour and by his wealth of

conduct, he has attained to Heaven in his own (human) body. None else

than the son of Pandu has been heard to achieve this."

"'Hearing these words of Narada, the righteous-souled king, saluting the

deities and all the royal sages there present, said, "Happy or miserable,

whatever the region be that is now my brothers', I desire to proceed to. I

do not wish to go anywhere else."

"'Hearing this speech of the king, the chief of the deities, Purandara,

said these words fraught with noble sense: "Do thou live in this place, O

king of kings, which thou hast won by thy meritorious deeds. Why dost

thou still cherish human affections? Thou hast attained to great success,

the like of which no other man has ever been able to attain. Thy

brothers, O delighter of the Kurus, have succeeded in winning regions of

felicity. Human affections still touch thee. This is Heaven. Behold these

celestial Rishis and Siddhas who have attained to the region of the gods."

"'Gifted with great intelligence, Yudhishthira answered the chief of the

deities once more, saying, "O conqueror of Daityas, I venture not to dwell

anywhere separated from them. I desire to go there, where my brothers

have gone. I wish to go there where that foremost of women, Draupadi, of

ample proportions and darkish complexion and endued with great

intelligence and righteous of conduct, has gone."'"

The end of Mahaprasthanika-parva.

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 18

Svargarohanika-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.

1

Om! Having bowed down into Narayana, and to Nara, the foremost of men, as

also to the goddess Sarasvati, should the word "Jaya" be uttered.

"Janamejaya said, 'Having attained to Heaven, what regions were

respectively attained by my grandsires of old, viz., the Pandavas and the

sons of Dhritarashtra? I desire to hear this. I think that thou art

conversant with everything, having been taught by the great Rishi Vyasa

of wonderful feats.'

"Vaishampayana said, 'Listen now to what thy grandsires, Yudhishthira and

others, did after having attained to Heaven, that place of the deities.

Arrived at Heaven, king Yudhishthira the just, beheld Duryodhana endued

with prosperity and seated on an excellent seat. He blazed with

effulgence like the sun and wore all those signs of glory which belong to

heroes. And he was in the company of many deities of blazing effulgence

and of Sadhyas of righteous deeds. Yudhishthira, beholding Duryodhana and

his prosperity, became suddenly filled with rage and turned back from the

sight.

"'He loudly addressed his companions, saying, "I do not desire to share

regions of felicity with Duryodhana who was stained by cupidity and

possessed of little foresight. It was for him that friends, and kinsmen,

over the whole Earth were slaughtered by us whom he had afflicted greatly

in the deep forest. It was for him that the virtuous princess of Panchala,

Draupadi of faultless features, our wife, was dragged into the midst of

the assembly before all our seniors. Ye gods, I have no desire to even

behold Suyodhana. I wish to go there where my brothers are."

"'Narada, smiling, told him, "It should not be so, O king of kings. While

residing in Heaven, all enmities cease. O mighty-armed Yudhishthira, do

not say so about king Duryodhana. Hear my words. Here is king Duryodhana.

He is worshipped with the gods by those righteous men and those foremost

of kings who are now denizens of Heaven. By causing his body to be poured

as a libation on the fire of battle, he has obtained the end that

consists in attainment of the region for heroes. You and your brothers,

who were veritable gods on Earth, were always persecuted by this one. Yet

through his observance of Kshatriya practices he has attained to this

region. This lord of Earth was not terrified in a situation fraught with

terror.

"'"O son, thou shouldst not bear in mind the woes inflicted on thee on

account of the match at dice. It behoveth thee not to remember the

afflictions of Draupadi. It behoveth thee not to remember the other woes

which were yours in consequence of the acts of your kinsmen, the woes,

viz., that were due to battle or to other situations. Do thou meet

Duryodhana now according to the ordinances of polite intercourse. This is

Heaven, O lord of men. There can be no enmities here."

"'Though thus addressed by Narada, the Kuru king Yudhishthira, endued with

great intelligence, enquired about his brothers and said, "If these

eternal regions reserved for heroes be Duryodhana's, that unrighteous and

sinful wight, that man who was the destroyer of friends and of the whole

world, that man for whose sake the entire Earth was devastated with all

her horses and elephants and human beings, that wight for whose sake we

were burnt with wrath in thinking of how best we might remedy our wrongs,

I desire to see what regions have been attained by those high-souled

heroes, my brothers of high vows, steady achievers of promises, truthful

in speech, and distinguished for courage. The high-souled Karna, the son

of Kunti, incapable of being baffled in battle, Dhrishtadyumna, Satyaki,

the sons of Dhrishtadyumna and those other Kshatriyas who met with death

in the observance of Kshatriya practices, where are those lords of Earth,

O Brahmana? I do not see them here, O Narada. I desire to see, O Narada,

Virata and Drupada and the other great Kshatriyas headed by Dhrishtaketu,

as also Shikhandi, the Panchala prince, the sons of Draupadi, and

Abhimanyu, irresistible in battle."'"

2

"'Yudhishthira said, "Ye deities, I do not see here Radha's son of

immeasurable prowess, as also my high-souled brothers, and Yudhamanyu and

Uttamaujas, those great car-warriors that poured their bodies (as

libations) on the fire of battle, those kings and princes that met with

death for my sake in battle. Where are those great car-warriors that

possessed the prowess of tigers? Have those foremost of men acquired this

region? If those great car-warriors have obtained these regions, then

only do you know, ye gods, that I shall reside here with those

high-souled ones. If this auspicious and eternal region has not been

acquired by those kings, then know, ye gods, that without those brothers

and kinsmen of mine, I shall not live here. At the time of performing the

water rites (after the battle), I heard my mother say, 'Do thou offer

oblations of water unto Karna.' Since hearing those words of my mother, I

am burning with grief. I grieve also incessantly at this, ye gods, that

when I marked the resemblance between the feet of my mother and those of

Karna of immeasurable soul, I did not immediately place myself under

orders of that afflicter of hostile ranks. Ourselves joined with Karna,

Shakra himself would have been unable to vanquish in battle. Wherever may

that child of Surya be, I desire to see him. Alas, his relationship with

us being unknown, I caused him to be slain by Arjuna. Bhima also of

terrible prowess and dearer to me than my life-breaths, Arjuna too,

resembling Indra himself, the twins also that resembled the Destroyer

himself in prowess, I desire to behold. I wish to see the princess of

Panchala, whose conduct was always righteous. I wish not to stay here. I

tell you the truth. Ye foremost ones among the deities, what is Heaven to

me if I am dissociated from my brothers? That is Heaven where those

brothers of mine are. This, in my opinion, is not Heaven."

"'The gods said, "If thou longest to be there, go then, O son, without

delay. At the command of the chief of the deities, we are ready to do

what is agreeable to thee."'

"Vaishampayana continued: 'Having said so, the gods then ordered the

celestial messenger, O scorcher of foes, saying, "Do thou show unto

Yudhishthira his friends and kinsmen." Then the royal son of Kunti and the

celestial messenger proceeded together, O foremost of kings, to that

place where those chiefs of men (whom Yudhishthira had wished to see)

were. The celestial messenger proceeded first, the king followed him

behind. The path was inauspicious and difficult and trodden by men of

sinful deeds. It was enveloped in thick darkness, and covered with hair

and moss forming its grassy vesture. Polluted with the stench of sinners,

and miry with flesh and blood, it abounded with gadflies and stinging

bees and gnats and was endangered by the inroads of grisly bears. Rotting

corpses lay here and there. Overspread with bones and hair, it was

noisome with worms and insects. It was skirted all along with a blazing

fire. It was infested by crows and other birds and vultures, all having

beaks of iron, as also by evil spirits with long mouths pointed like

needles. And it abounded with inaccessible fastnesses like the Vindhya

mountains. Human corpses were scattered over it, smeared with fat and

blood, with arms and thighs cut off, or with entrails torn out and legs

severed.

"'Along that path so disagreeable with the stench of corpses and awful

with other incidents, the righteous-souled king proceeded, filled with

diverse thoughts. He beheld a river full of boiling water and, therefore,

difficult to cross, as also a forest of trees whose leaves were sharp

swords and razors. There were plains full of fine white sand exceedingly

heated, and rocks and stones made of iron. There were many jars of iron

all around, with boiling oil in them. Many a Kuta-salmalika was there,

with sharp thorns and, therefore, exceedingly painful to the touch. The

son of Kunti beheld also the tortures inflicted upon sinful men.

"'Beholding that inauspicious region abounding with every sort of

foulness, Yudhishthira asked the celestial messenger, saying, "How far

shall we proceed along a path like this? It behoveth thee to tell me

where those brothers of mine are. I desire also to know what region is

this of the gods?"

"'Hearing these words of king Yudhishthira the just, the celestial

messenger stopped in his course and replied, saying, "Thus far is your

way. The denizens of Heaven commanded me that having come thus far, I am

to stop. If thou art tired, O king of kings, thou mayst return with me."

"'Yudhishthira, however, was exceedingly disconsolate and stupefied by the

foul odour. Resolved to return, O Bharata, he retraced his steps.

Afflicted by sorrow and grief, the righteous-souled monarch turned back.

Just at that moment he heard piteous lamentations all around, "O son of

Dharma, O royal sage, O thou of sacred origin, O son of Pandu, do thou

stay a moment for favouring us. At thy approach, O invincible one, a

delightful breeze hath begun to blow, bearing the sweet scent of thy

person. Great hath been our relief at this. O foremost of kings,

beholding thee, O first of men, great hath been our happiness. O son of

Pritha, let that happiness last longer through thy stay here, for a few

moments more. Do thou remain here, O Bharata, for even a short while. As

long as thou art here, O thou of Kuru's race, torments cease to afflict

us." These and many similar words, uttered in piteous voices by persons in

pain, the king heard in that region, wafted to his ears from every side.

"'Hearing those words of beings in woe, Yudhishthira of compassionate

heart exclaimed aloud, "Alas, how painful!" And the king stood still. The

speeches of those woe-begone and afflicted persons seemed to the son of

Pandu to be uttered in voices that he had heard before although he could

not recognise them on that occasion.

"'Unable to recognise voices, Dharma's son, Yudhishthira, enquired, saying,

"Who are you? Why also do you stay here?"

"'Thus addressed, they answered him from all sides, saying, "I am Karna!"

"I am Bhimasena!" "I am Arjuna!" "I am Nakula!" "I am Sahadeva!" "I am

Dhrishtadyumna!" "I am Draupadi!" "We are the sons of Draupadi!" Even thus,

O king, did those voices speak.

"'Hearing those exclamations, O king, uttered in voices of pain suitable

to that place, the royal Yudhishthira asked himself, "What perverse destiny

is this? What are those sinful acts which were committed by those

high-souled beings, Karna and the sons of Draupadi, and the

slender-waisted princess of Panchala, so that their residence has been

assigned in this region of foetid smell and great woe? I am not aware of

any transgression that can be attributed to these persons of righteous

deeds. What is that act by doing which Dhritarashtra's son, king

Suyodhana, with all his sinful followers, has become invested with such

prosperity? Endued with prosperity like that of the great Indra himself,

he is highly adored. What is that act through the consequence of which

these (high-souled ones) have fallen into Hell? All of them were

conversant with every duty, were heroes, were devoted to truth and the

Vedas; were observant of Kshatriya practices; were righteous in their

acts; were performers of sacrifices; and givers of large presents unto

brahmanas. Am I asleep or awake? Am I conscious or unconscious? Or, is

all this a mental delusion due to disorders of the brain?"

"'Overwhelmed by sorrow and grief, and with his senses agitated by

anxiety, king Yudhishthira indulged in such reflections for a long time.

The royal son of Dharma then gave way to great wrath. Indeed,

Yudhishthira then censured the gods, as also Dharma himself. Afflicted by

the very foul odour, he addressed the celestial messenger, saying, "Return

to the presence of those whose messenger thou art. Tell them that I shall

not go back to where they are, but shall stay even here, since, in

consequence of my companionship, these afflicted brothers of mine have

become comforted." Thus addressed by the intelligent son of Pandu, the

celestial messenger returned to the place where the chief of the deities

was, viz., he of a hundred sacrifices. He represented unto him the acts

of Yudhishthira. Indeed, O ruler of men, he informed Indra of all that

Dharma's son had said.'"

3

"Vaishampayana said, 'King Yudhishthira the just, the son of Pritha, had

not stayed there for more than a moment when, O thou of Kuru's race, all

the gods with Indra at their head came to that spot. The deity of

Righteousness in his embodied form also came to that place where the Kuru

king was, for seeing that monarch. Upon the advent of those deities of

resplendent bodies and sanctified and noble deeds, the darkness that had

overwhelmed that region immediately disappeared. The torments undergone

by beings of sinful deeds were no longer seen. The river Vaitarani, the

thorny Salmali, the iron jars, and the boulders of rock, so terrible to

behold, also vanished from sight. The diverse repulsive corpses also,

which the Kuru king had seen, disappeared at the same time. Then a

breeze, delicious and fraught with pleasant perfumes, perfectly pure and

delightfully cool, O Bharata, began to blow on that spot in consequence

of the presence of the gods. The Maruts, with Indra, the Vasus with the

twin Ashvinis, the Sadhyas, the Rudras, the Adityas, and the other

denizens of Heaven, as also the Siddhas and the great Rishis, all came

there where Dharma's royal son of great energy was.

"'Then Shakra, the lord of the deities, endued with blazing prosperity,

addressed Yudhishthira and comforting him, said, "O Yudhishthira of mighty

arms, come, come, O chief of men. These illusions have ended, O puissant

one. Success has been attained by thee, O mighty-armed one, and eternal

regions (of felicity) have become thine. Thou shouldst not yield to

wrath. Listen to these words of mine. Hell, O son, should without doubt

be beheld by every king. Of both good and bad there is abundance, O chief

of men. He who enjoys first the fruits of his good acts must afterwards

endure Hell. He, on the other hand, who first endures Hell, must

afterwards enjoy Heaven. He whose sinful acts are many enjoys Heaven

first. It is for this, O king, that desirous of doing thee good, I caused

thee to be sent for having a view of Hell. Thou hadst, by a pretence,

deceived Drona in the matter of his son. Thou hast, in consequence

thereof, been shown Hell by an act of deception. After the manner of

thyself, Bhima and Arjuna, and Draupadi, have all been shown the place of

sinners by an act of deception. Come, O chief of men, all of them have

been cleansed of their sins. All those kings who had aided thee and who

have been slain in battle, have all attained to Heaven. Come and behold

them, O foremost one of Bharata's race.

"'"Karna, the mighty bowman, that foremost of all wielders of weapons for

whom thou art grieving, has also attained to high success. Behold, O

puissant one, that foremost of men, viz., the son of Surya. He is in that

place which is his own, O mighty-armed one. Kill this grief of thine, O

chief of men. Behold thy brothers and others, those kings, that is, who

had espoused thy side. They have all attained to their respective places

(of felicity). Let the fever of thy heart be dispelled. Having endured a

little misery first, from this time, O son of Kuru's race, do thou sport

with me in happiness, divested of grief and all thy ailments dispelled. O

mighty-armed one, do thou now enjoy, O king, the rewards of all thy deeds

of righteousness of those regions which thou hast acquired thyself by thy

penances and of all thy gifts. Let deities and Gandharvas, and celestial

Apsaras, decked in pure robes and excellent ornaments, wait upon and

serve thee for thy happiness. Do thou, O mighty-armed one, enjoy now

those regions (of felicity) which have become thine through the Rajasuya

sacrifice performed by thee and whose felicities have been enhanced by

the sacrificial scimitar employed by thee. Let the high fruits of thy

penances be enjoyed by thee. Thy regions, O Yudhishthira, are above

those of kings. They are equal to those of Hariscandra, O son of Pritha.

Come, and sport there in bliss. There where the royal sage Mandhatri is,

there where king Bhagiratha is, there where Dushmanta's son Bharata is,

there wilt thou sport in bliss. Here is the celestial river, sacred and

sanctifying the three worlds. It is called Heavenly Ganga. Plunging into

it, thou wilt go to thy own regions. Having bathed in this stream, thou

wilt be divested of thy human nature. Indeed, thy grief dispelled, thy

ailments conquered, thou wilt be freed from all enmities."

"'While, O Kuru king, the chief of the gods was saying so unto

Yudhishthira, the deity of Righteousness, in his embodied form, then

addressed his own son and said, "O king, I am greatly pleased, O thou of

great wisdom, with thee, O son, by thy devotion to me, by thy

truthfulness of speech, and forgiveness, and self-restraint. This,

indeed, is the third test, O king, to which I put thee. Thou art

incapable, O son of Pritha, of being swerved from thy nature or reason.

Before this, I had examined thee in the Dwaita woods by my questions,

when thou hadst come to that lake for recovering a couple of fire sticks.

Thou stoodst it well. Assuming the shape of a dog, I examined thee once

more, O son, when thy brothers with Draupadi had fallen down. This has

been thy third test; thou hast expressed thy wish to stay at Hell for the

sake of thy brothers. Thou hast become cleansed, O highly blessed one.

Purified of sin, be thou happy.

"'"O son of Pritha, thy brothers, O king, were not such as to deserve Hell.

All this has been an illusion created by the chief of the gods. Without

doubt, all kings, O son, must once behold Hell. Hence hast thou for a

little while been subjected to this great affliction. O king, neither

Arjuna, nor Bhima, nor any of those foremost of men, viz., the twins, nor

Karna, ever truthful in speech and possessed of great courage, could be

deserving of Hell for a long time. The princess Krishna too, O

Yudhishthira, could not be deserving of that place of sinners. Come,

come, O foremost one of the Bharatas, behold Ganga who spreads her

current over the three worlds."

"'Thus addressed, that royal sage, viz., thy grandsire, proceeded with

Dharma and all the other gods. Having bathed in the celestial river

Ganga, sacred and sanctifying and ever adored by the Rishis, he cast off

his human body. Assuming then a celestial form, king Yudhishthira the

just, in consequence of that bath, became divested of all his enmities

and grief. Surrounded by the deities, the Kuru king Yudhishthira then

proceeded from that spot. He was accompanied by Dharma, and the great

Rishis uttered his praises. Indeed, he reached that place where those

foremost of men, those heroes, viz., the Pandavas and the Dhartarashtras,

freed from (human) wrath, were enjoying each his respective status.'"

4

"Vaishampayana said, 'King Yudhishthira, thus praised by the gods, the

Maruts and the Rishis, proceeded to that place where those foremost ones

of Kuru's race were. He beheld Govinda endued with his Brahma-form. It

resembled that form of his which had been seen before and which,

therefore, helped the recognition. Blazing forth in that form of his, he

was adorned with celestial weapons, such as the terrible discus and

others in their respective embodied forms. He was being adored by the

heroic Phalguna, who also was endued with a blazing effulgence. The son

of Kunti beheld the slayer of Madhu also in his own form. Those two

foremost of Beings, adored by all the gods, beholding Yudhishthira,

received him with proper honours.

"'In another place, the delighter of the Kurus beheld Karna, that foremost

one among all wielders of weapons, resembling a dozen Suryas in

splendour. In another part he beheld Bhimasena of great puissance,

sitting in the midst of the Maruts, and endued with a blazing form. He

was sitting by the side of the God of Wind in his embodied form. Indeed,

he was then in a celestial form endued with great beauty, and had

attained to the highest success. In the place belonging to the Ashvinis,

the delighter of the Kurus beheld Nakula and Sahadeva, each blazing with

his own effulgence.

"'He also beheld the princess of Panchala, decked in garlands of lotuses.

Having attained to Heaven, she was sitting there, endued with a form

possessed of solar splendour. King Yudhishthira suddenly wished to

question her. Then the illustrious Indra, the chief of the gods, spoke to

him, "This one is Sree herself. It was for your sake that she took birth,

as the daughter of Drupada, among human beings, issuing not from any

mother's womb, O Yudhishthira, endued with agreeable perfume and capable

of delighting the whole world. For your pleasure, she was created by the

wielder of the trident. She was born in the race of Drupada and was

enjoyed by you all. These five highly blessed Gandharvas endued with the

effulgence of fire, and possessed of great energy, were, O king, the sons

of Draupadi and yourself.

"'"Behold Dhritarashtra, the king of the Gandharvas, possessed of great

wisdom. Know that this one was the eldest brother of thy sire. This one

is thy eldest brother, the son of Kunti, endued with effulgence of fire.

The son of Surya, thy eldest brother, the foremost of men, even this one

was known as the son of Radha. He moves in the company of Surya. Behold

this foremost of Beings. Among the tribes of the Saddhyas, the gods, the

Viswedevas, and the Maruts, behold, O king of kings, the mighty

car-warriors of the Vrishnis and the Andhakas, viz., those heroes having

Satyaki for their first, and those mighty ones among the Bhojas. Behold

the son of Subhadra, invincible in battle, now staying with Soma. Even he

is the mighty bowman Abhimanyu, now endued with the gentle effulgence of

the great luminary of the night. Here is the mighty bowman Pandu, now

united with Kunti and Madri. Thy sire frequently comes to me on his

excellent car. Behold the royal Bhishma, the son of Santanu, now in the

midst of the Vasus. Know that this one by the side of Brihaspati is thy

preceptor Drona. These and other kings, O son of Pandu, who had warred on

thy side now walk with the Gandharvas or Yakshas or other sacred beings.

Some have attained to the status of Guhyakas, O king. Having cast off

their bodies, they have conquered Heaven by the merit they had acquired

through word, thought and deed."'"

5

"Janamejaya said, 'Bhishma and Drona, those two high-souled persons, king

Dhritarashtra, and Virata and Drupada, and Sankha and Uttara,

Dhrishtaketu and Jayatsena and king Satyajit, the sons of Duryodhana, and

Shakuni the son of Subala, Karna's sons of great prowess, king Jayadratha,

Ghatotkaca and others whom thou hast not mentioned, the other heroic

kings of blazing forms, tell me for what period they remained in Heaven. O

foremost of regenerate persons, was theirs an eternal place in Heaven?

What was the end attained to by those foremost of men when their acts

came to an end? I desire to hear this, O foremost of regenerate persons,

and therefore have I asked thee. Through thy blazing penances thou seest

all things."'

Sauti said: "Thus questioned, that regenerate Rishi, receiving the

permission of the high-souled Vyasa, set himself to answer the question

of the king.

"Vaishampayana said, 'Every one, O king of men, is not capable of

returning to his own nature at the end of his deeds. Whether this is so

or not, is, indeed a good question asked by thee. Hear, O king, this

which is a mystery of the gods, O chief of Bharata's race. It was

explained (to us) by Vyasa of mighty energy, celestial vision and great

prowess, that ancient ascetic, O Kauravya, who is the son of Parasara and

who always observes high vows, who is of immeasurable understanding, who

is omniscient, and who, therefore knows the end attached to all acts.

"'Bhishma of mighty energy and great effulgence attained to the status of

the Vasus. Eight Vasus, O chief of Bharata's race, are now seen. Drona

entered into Brihaspati, that foremost one of Angirasa's descendants.

Hridika's son Kritavarma entered the Maruts. Pradyumna entered Sanatkumara

whence he had issued. Dhritarashtra obtained the regions, so difficult of

acquisition, that belong to the Lord of treasures. The famous Gandhari

obtained the same regions with her husband Dhritarashtra. With his two

wives, Pandu proceeded to the abode of the great Indra. Both Virata and

Drupada, the king Dhrishtaketu, as also Nishatha, Akrura, Samva,

Bhanukampa, and Viduratha, and Bhurishrava and Sala and king Bhuri, and

Kansa, and Ugrasena, and Vasudeva, and Uttara, that foremost of men, with

his brother Sankha, all these foremost of persons entered the deities.

Soma's son of great prowess, named Varchas of mighty energy, became

Abhimanyu, the son of Phalguna, that lion among men. Having fought,

agreeably to Kshatriya practices, with bravery such as none else had ever

been able to show, that mighty-armed and righteous-souled being entered

Soma. Slain on the field of battle, O foremost of men, Karna entered

Surya. Shakuni obtained absorption into Dwapara, and Dhrishtadyumna into

the deity of fire. The sons of Dhritarashtra were all Rakshasas of fierce

might. Sanctified by death caused by weapons, those high-souled beings of

prosperity all succeeded in attaining to Heaven. Both Kshattri and king

Yudhishthira entered into the god of Righteousness. The holy and

illustrious Ananta (who had taken birth as Balarama) proceeded to the

region below the Earth. Through the command of the Grandsire, he, aided

by his Yoga power, supported the Earth. Vasudeva was a portion of that

eternal god of gods called Narayana. Accordingly, he entered into

Narayana. 16,000 women had been married to Vasudeva as his wives. When

the time came, O Janamejaya, they plunged into the Sarasvati. Casting

off their (human) bodies there, they re-ascended to Heaven. Transformed

into Apsaras, they approached the presence of Vasudeva. Those heroic and

mighty car-warriors, Ghatotkaca and others, who were slain in the great

battle, attained to the status, some of gods and some of Yakshas. Those

that had fought on the side of Duryodhana are said to have been

Rakshasas. Gradually, O king, they have all attained to excellent regions

of felicity. Those foremost of men have proceeded, some to the abode of

Indra, some to that of Kuvera of great intelligence, and some to that of

Varuna. I have now told thee, O thou of great splendour, everything about

the acts, O Bharata, of both the Kurus and the Pandavas.'"

Sauti said: "Hearing this, ye foremost of regenerate ones, at the

intervals of sacrificial rites, king Janamejaya became filled with

wonder. The sacrificial priests then finished the rites that remained to

be gone through. Astika, having rescued the snakes (from fiery death),

became filled with joy. King Janamejaya then gratified all the Brahmanas

with copious presents. Thus worshipped by the king, they returned to

their respective abodes. Having dismissed those learned Brahmanas, king

Janamejaya came back from Takshasila to the city named after the elephant.

"I have now told everything that Vaishampayana narrated, at the command of

Vyasa, unto the king at his snake sacrifice. Called a history, it is

sacred, sanctifying and excellent. It has been composed by the ascetic

Krishna, O Brahmana, of truthful speech. He is omniscient, conversant

with all ordinances, possessed of a knowledge of all duties, endued with

piety, capable of perceiving what is beyond the ken of the senses, pure,

having a soul cleansed by penances, possessed of the six high attributes,

and devoted to Sankhya Yoga. He has composed this, beholding everything

with a celestial eye that has been cleansed (strengthened) by varied

lore. He has done this, desiring to spread the fame, throughout the

world, of the high-souled Pandavas, as also of other Kshatriyas possessed

of abundant wealth of energy.

"That learned man who recites this history of sacred days in the midst of

a listening auditory becomes cleansed of every sin, conquers Heaven, and

attains to the status of Brahma. Of that man who listens with rapt

attention to the recitation of the whole of this Veda composed by (the

Island-born) Krishna, a million sins, numbering such grave ones as

Brahmanicide and the rest, are washed off. The Pitris of that man who

recites even a small portion of this history at a Sraddha, obtain

inexhaustible food and drink. The sins that one commits during the day by

one's senses or the mind are all washed off before evening by reciting a

portion of the Mahabharata. Whatever sins a Brahmana may commit at night

in the midst of women are all washed off before dawn by reciting a

portion of the Mahabharata.

"The high race of the Bharatas is its topic. Hence it is called Bharata.

And because of its grave import, as also of the Bharatas being its topic,

it is called Mahabharata. He who is versed in interpretations of this

great treatise, becomes cleansed of every sin. Such a man lives in

righteousness, wealth, and pleasure, and attains to Emancipation also, O

chief of Bharata's race.

"That which occurs here occurs elsewhere. That which does not occur here

occurs nowhere else. This history is known by the name of Jaya. It should

be heard by every one desirous of Emancipation. It should be read by

Brahmanas, by kings, and by women quick with children. He that desires

Heaven attains to Heaven; and he that desires victory attains to victory.

The woman quick with child gets either a son or a daughter highly

blessed. The puissant Island-born Krishna, who will not have to come

back, and who is Emancipation incarnate, made an abstract of the Bharata,

moved by the desire of aiding the cause of righteousness. He made another

compilation consisting of sixty lakhs of verses. Thirty lakhs of these

were placed in the region of the deities. In the region of the Pitris

fifteen lakhs, it should be known, are current; while in that of the

Yakshas fourteen lakhs are in vogue. One lakh is current among human

beings.

"Narada recited the Mahabharata to the gods; Asita-Devala to the Pitris;

Suka to the Rakshasas and the Yakshas; and Vaishampayana to human beings.

This history is sacred, and of high import, and regarded as equal to the

Vedas. That man, O Saunaka, who hears this history, placing a Brahmana

before him, acquires both fame and the fruition of all his wishes. He

who, with fervid devotion, listens to a recitation of the Mahabharata,

attains (hereafter) to high success in consequence of the merit that

becomes his through understanding even a very small portion thereof. All

the sins of that man who recites or listens to this history with devotion

are washed off.

"In former times, the great Rishi Vyasa, having composed this treatise,

caused his son Suka to read it with him, along with these four Verses.

Thousands of mothers and fathers, and hundreds of sons and wives arise in

the world and depart from it. Others will (arise and) similarly depart.

There are thousands of occasions for joy and hundreds of occasions for

fear. These affect only him that is ignorant but never him that is wise.

With uplifted arms I am crying aloud but nobody hears me. From

Righteousness is Wealth as also Pleasure. Why should not Righteousness,

therefore, be courted? For the sake neither of pleasure, nor of fear, nor

of cupidity should any one cast off Righteousness. Indeed, for the sake

of even life one should not cast off Righteousness. Righteousness is

eternal. Pleasure and Pain are not eternal. Jiva is eternal. The cause,

however, of Jiva's being invested with a body is not so.

"That man who, waking up at dawn, reads this Savittri of the Bharata,

acquires all the rewards attached to a recitation of this history and

ultimately attains to the highest Brahma. As the sacred Ocean, as the

Himavat mountain, are both regarded as mines of precious gems, even so is

this Bharata (regarded as a mine of precious gems). The man of learning,

by reciting to others this Veda or Agama composed by (the Island-born)

Krishna, earns wealth. There is no doubt in this that he who, with rapt

attention, recites this history called Bharata, attains to high success.

What need has that man of a sprinkling of the waters of Pushkara who

attentively listens to this Bharata, while it is recited to him? It

represents the nectar that fell from the lips of the Island-born. It is

immeasurable, sacred, sanctifying, sin-cleansing, and auspicious."

6

"Janamejaya said, 'O holy one, according to what rites should the learned

listen to the Bharata? What are the fruits (acquirable by hearing it)?

What deities are to be worshipped during the several paranas? What should

be the gifts that one should make, O holy one, at every parva or sacred

day (during the continuance of the recitation)? What should be the

qualification of the reciter to be engaged? Tell me all this!'

"Vaishampayana said, 'Hear, O king, what the procedure is, and what the

fruits, O Bharata, are that will spring from ones listening (to a

recitation of the Bharata). Even this, O king of kings, is what thou

askest me. The deities of Heaven, O ruler of Earth, came to this world

for sport. Having achieved their task, they ascended once more to Heaven.

Listen to what I shall tell thee in brief. In the Mahabharata is to be

found the births of Rishis and deities on the Earth. In this treatise,

called Bharata, O foremost one of Bharata's race, are to be seen in one

place the eternal Rudras, the Saddhyas, and the Viswedevas; the Adityas,

the two deities named the Ashvinis, the regents of the World, the great

Rishis, the Guhyakas, the Gandharvas, the Nagas, the Vidyadharas, the

Siddhas, the diverse deities, the Self-born visible in a body, with many

ascetics; the Hills and Mountains, Oceans and Seas and Rivers, the

diverse tribes of Apsaras; the Planets, the Years, the Half-years, and

the Seasons; and the whole universe of mobile and immobile entities, with

all the gods and Asuras.

"'Hearing their celebrity, and in consequence of a recitation of their

names and achievements, a man that has committed even terrible sins, will

be cleansed. Having, with a concentrated soul and cleansed body, heard

this history duly, from the beginning, and having reached its end, one

should make Sraddha offerings, O Bharata, unto those (foremost of persons

who have been mentioned in it). Unto the Brahmanas also, O chief of

Bharata's race, should, with due devotion and according to ones power, be

made large gifts and diverse kinds of gems, and kine, and vessels of

white brass for milking kine, and maidens decked with every ornament, and

possessed of every accomplishment suited to enjoyment, as also diverse

kinds of conveyances, beautiful mansions, plots of land, and cloths.

Animals also should be given, such as horses and elephants in rage, and

beds, and covered conveyances borne on the shoulders of men, and

well-decked cars. Whatever objects occur in the house, of the foremost

kind, whatever wealth of great value occurs in it, should be given away

unto Brahmanas. Indeed, one should give away one's own self, wives, and

children.

"'One desirous of hearing the Bharata, should hear it without a doubting

heart, with cheerfulness and joy; and as he proceeds listening to its

recitation, he should according to the extent of his power, make gifts

with great devotion.

"'Hear how a person that is devoted to truth and sincerity, that is

self-restrained, pure (in mind), and observant of those acts which lead

to purity of body, that is endued with faith, and that has subjugated

wrath, attains to success (in the matter of a recitation of the Bharata).

He should appoint as reciter one that is pure (of body), that is endued

with good and pious conduct, that should be robed in white, that should

have a complete mastery over his passions, that is cleansed of all

offences, that is conversant with every branch of learning, that is

endued with faith, that is free from malice, that is possessed of

handsome features, that is blessed, self-restrained, truthful, and with

passions under control, and that is beloved of all for the gifts he makes

and the honours of which he is the possessor.

"'The reciter, seated at his ease, free from all bodily complaints, and

with rapt attention, should recite the text without too much slowness,

without a labouring voice, without being fast or quick, quietly, with

sufficient energy, without confusing the letters and words together, in a

sweet intonation and with such accent and emphasis as would indicate the

sense giving full utterance to the three and sixty letters of the

alphabet from the eight places of their formation. Bowing unto Narayana,

and to Nara, that foremost of men, as also to the goddess Sarasvati,

should the word Jaya be uttered.

"'Listening to the Bharata, O king, when recited, O thou of Bharata's race,

by a reader of this kind, the listener, observant of vows all the while

and cleansed by purificatory rites, acquires valuable fruits. When the

first Parana is reached, the hearer should gratify Brahmanas with

presents of all desirable objects. By doing this, one obtains the fruits

of the Agnishtoma sacrifice. He acquires a large (celestial) car teeming

with diverse orders of Apsaras (that wait upon him). With a glad heart,

and with the deities in his company, he proceeds to Heaven, his heart

rapt (in felicity).

"'When the second Parana is reached, the hearer acquires the fruits of the

Atiratra vow. Indeed, he ascends a celestial car made entirely of

precious gems. Wearing celestial garlands and robes, and decked with

celestial unguents and always shedding a celestial fragrance around, he

receives high honours in Heaven.

"'When the third Parana is reached, he acquires the fruits of the

Dwadasaha vow. Indeed he resides in Heaven for myriads of years, like a

god.

"'At the fourth Parana he acquires the fruits of the Vajapeya sacrifice.

"'At the fifth, twice those fruits are his. Ascending a celestial car that

resembles the rising sun or a blazing fire, and with the deities for his

companions, he goes to Heaven and sports in felicity for myriads of years

in the abode of Indra.

"'At the sixth Parana, twice, and at the seventh, thrice those fruits

become his. Ascending a celestial car that resembles the summit of the

Kailasa mountains (in beauty), that is equipt with an altar made of

stones of lapis lazuli and other precious gems, that is surrounded by

beautiful objects of diverse kinds, that is decked with gems and corals,

that moves at the will of the rider, and that teems with waiting Apsaras,

he roves through all the regions of felicity, like a second deity of the

Sun.

"'At the eight Parana, he acquires the fruits of the Rajasuya sacrifice.

He ascends a car as beautiful as the rising moon, and unto which are

yoked steeds white as the rays of the moon and endued with the speed of

thought. He is served by women of the foremost beauty and whose faces are

more charming than the moon. He hears the music of the garlands that

encircle their waists and the Nupuras encircling their ankles. Sleeping

with his head resting on the laps of women of transcendent beauty, he

awakes greatly refreshed.

"'At the ninth Parana, he acquires, O Bharata, the fruits of that foremost

of sacrifices, viz., the Horse-sacrifice. Ascending on a car equipt with

a chamber consisting of a top supported by columns of gold, furnished

with a seat made of stones of lapis lazuli, with windows on all sides

made of pure gold, and teeming with waiting Apsaras and Gandharvas and

other celestials, he blazes forth in splendour. Wearing celestial

garlands and robes, and decked with celestial unguents, he sports in

bliss, with deities for his companions, in Heaven, like a second deity

himself.

"'Reaching the tenth Parana and gratifying Brahmanas, he acquires a car

which tinkles with innumerable bells, which is decked with flags and

banners, which is equipt with a seat made of precious gems, which has

many arches made of lapis lazuli, which has a net-work of gold all round,

which has turrets made of corals, which is adorned with Gandharvas and

Apsaras well-skilled in singing, and which is fit for the residence of

the Righteous. Crowned with a diadem of the complexion of fire, decked

with ornaments of gold, his person smeared with celestial sandal paste,

garnished with celestial wreaths, he roves through all celestial regions,

enjoying all celestial objects of enjoyment, and endued with great

splendour, through the grace of the deities.

"'Thus accoutred, he receives high honours in Heaven for many long years.

With Gandharvas in his company, for full 21,000 years, he sports in bliss

with Indra himself in abode of Indra. He roves at pleasure every day

through the diverse regions of the gods, riding on celestial cars and

conveyances, and surrounded by celestial damsels of transcendent beauty.

He is able to go to the abode of the solar deity, of the lunar deity, and

of Siva, O king. Indeed, he succeeds in living in the same region with

Vishnu himself. It is even so, O monarch. There is no doubt in this. A

person listening with faith, becomes even so. My preceptor has said this.

Unto the reciter should be given all such objects as he may wish.

Elephants and steeds and cars and conveyances, especially animals and the

vehicles they draw, a bracelet of gold, a pair of ear-rings, sacred

threads, beautiful robes, and perfumes in especial (should be given). By

worshipping him as a deity one attains to the regions of Vishnu.

"'After this I shall declare what should be given away, as each parva is

reached of the Bharata in course of its recitation, unto brahmanas, after

ascertaining their birth, country, truthfulness, and greatness, O chief

of Bharata's race, as also their inclination for piety, and unto

Kshatriyas too, O king, after ascertainment of similar particulars.

Causing the Brahmanas to utter benedictions, the business of recitation

should be begun. When a parva is finished, the brahmanas should be

worshipped to the best of one's power. At first, the reciter, clad in good

robes and smeared with perfumed paste, should, O king, be duly fed with

honey and frumenty of the best kind.

"'When the Astika-parva is being recited, brahmanas should be entertained

with fruits and roots, and frumenty, and honey and clarified butter, and

rice boiled with raw sugar.

"'When the Sabha-parva is being recited, brahmanas should be fed with

habisya along with apupas and pupas and modakas, O king.

"'When the Aranyaka-parva is being recited, superior brahmanas should be

fed with fruits and roots.

"'When the Arani-parva is reached, water-pots full of water should be

given away. Many superior kinds of delicious food, also rice and fruits

and roots, and food possessed of every agreeable attribute, should be

presented unto the brahmanas.

"'During the recitation of the Virata-parva diverse kinds of robes should

be given away; and during that of the Udyoga-parva, O chief of the

Bharatas, the twice-born ones, after being decked with perfumes and

garlands, should be entertained with food possessed of every agreeable

quality.

"'During the recitation of the Bhishma-parva, O king of kings, after

giving them excellent cars and conveyances, food should be given that is

pure and well-cooked and possessed of every desirable attribute.

"'During the Drona-parva food of very superior kind should be given to

learned brahmanas, as also beds, O monarch, and bows and good swords.

"'During the recitation of the Karna-parva, food of the foremost kind,

besides being pure and well-cooked, should be presented unto the

brahmanas by the house-holder with rapt mind.

"'During the recitation of the Shalya-parva, O king of kings, food with

confectionery and rice boiled with raw sugar, as also cakes of wheat and

soothing and nutritive viands and drinks should be presented.

"'During the recitation of the Gada-parva, brahmanas should be entertained

with food mixed with mudga.

"'During the recitation of the Stri-parva, foremost of brahmanas should be

entertained with gems and precious stones; and during the recitation of

the Aishika-parva, rice boiled in ghee should first be given, and then

food pure and well-cooked, and possessed of every desirable quality,

should be presented.

"'During the recitation of the Shanti-parva, the brahmanas should be fed

with havisya.

"'When the Asvamedhika-parva is reached, food possessed of every agreeable

quality should be given; and when the Asramvasika is reached, brahmanas

should be entertained with havisya.

"'When the Mausala is reached, scents and garlands possessed of agreeable

qualities should be given away.

"'During the Mahaprasthanika, similar presents should be made, possessed

of every quality of an agreeable kind.

"'When the Svarga-parva is reached, the brahmanas should be fed with

havisya.

"'Upon the conclusion of the Harivansa, a 1,000 brahmanas should be fed.

Unto each of them should be presented a cow accompanied with a piece of

gold. Half of this should be presented to each poor man, O king.

"'Upon the conclusion of all the Parvas, the house-holder of wisdom should

give unto the reciter a copy of the Mahabharata with a piece of gold.

When the Harivansa Parva is being recited, Brahmanas should be fed with

frumenty at each successive Parana, O king. Having finished all the

Parvas, one versed in the scriptures, robing himself in white, wearing

garlands, decked with ornaments, and properly purified, should place a

copy of the Mahabharata on an auspicious spot and cover it with a piece

of silken cloth and worship it, according to due rites, with scents and

garlands, offering each at a time. Indeed, O king, the several volumes of

this treatise should be worshipped by one with devotion and concentrated

mind. Offerings should be made unto them of diverse kinds of food and

garlands and drinks and diverse auspicious articles of enjoyment. Gold

and other precious metals should be given as Dakshina. The names should

then be taken of all the deities as also of Nara and Narayana. Then,

adorning the persons of some foremost of Brahmanas with scents and

garlands, they should be gratified with diverse kinds of gifts of

enjoyable and very superior or costly articles. By doing this, one

attains to the merits of the Atiratra sacrifice. Indeed, at each

successive Parva, he acquires the merits that attach to the performance

of a sacrifice. The reciter, O chief of the Bharatas, should be possessed

of learning and endued with a good voice and a clear utterance respecting

both letters and words. Even such a man should, O chief of the Bharatas,

recite the Bharata. After entertaining a number of foremost Brahmanas,

presents should be made unto them according to the ordinances. The

reciter also, O chief of the Bharatas, should be decked with ornaments

and fed sumptuously. The reciter being gratified, the house-holder

attains to an excellent and auspicious contentment. If the Brahmanas are

gratified, all the deities are gratified. After this, O chief of the

Bharatas, Brahmanas should be duly entertained with diverse kinds of

enjoyable articles and superior things.

"'I have thus indicated the ordinances, O foremost of men, (about the

manner of reciting these scriptures) in answer to thy enquiries. Thou

shouldst observe them with faith. In listening to a recitation of the

Bharata and at each Parana, O best of kings, one that desires to attain

to the highest good should listen with the greatest care and attention.

One should listen to the Bharata every day. One should proclaim the

merits of the Bharata every day. One in whose house the Bharata occurs,

has in his hands all those scriptures which are known by the name of

Jaya. The Bharata is cleansing and sacred. In the Bharata are diverse

topics. The Bharata is worshipped by the very gods. The Bharata is the

highest goal. The Bharata, O chief of the Bharatas, is the foremost of

all scriptures. One attains to Emancipation through the Bharata. This

that I tell thee is certain truth. One that proclaims the merits of this

history called the Mahabharata, of the Earth, of the cow, of Sarasvati

(the goddess of speech), of Brahmanas, and of Keshava, has never to

languish.

"'In the Vedas, in the Ramayana, and in the sacred Bharata, O chief of

Bharata's race, Hari is sung in the beginning, the middle, and at the end.

That in which occur excellent statements relating to Vishnu, and the

eternal Srutis, should be listened to by men desirous of attaining to the

highest goal. This treatise is sanctifying. This is the highest indicator

as regards duties; this is endued with every merit. One desirous of

prosperity should listen to it. Sins committed by means of the body, by

means of words, and by means of the mind, are all destroyed (through

listening to the Bharata) as Darkness at sunrise. One devoted to Vishnu

acquires (through this) that merit which is acquired by listening to the

eighteen Puranas. There is no doubt in this. Men and women (by listening

to this) would certainly attain to the status of Vishnu. Women desirous

of having children should certainly listen to this which proclaims the

fame of Vishnu. One desirous of attaining to the fruits that attach to a

recitation of the Bharata should, according to one's power, give unto the

reciter Dakshina, as also an honorarium in gold. One desirous of one's own

good should give unto the reciter a Kapila cow with horns cased in gold

and accompanied by her calf, covered with a cloth. Ornaments, O chief of

Bharatas race, for the arms, as also those for the ears, should be given.

Besides these, other kinds of wealth should be presented. Unto the

reciter, O king of men, gift of land should be made. No gift like that of

land could ever be or will be. The man that listens (to the Bharata) or

that recites it to other people, becomes cleansed of all his sins and

attains at last to the status of Vishnu. Such a man rescues his ancestors

to the eleventh degree, as also himself with his wives and sons, O chief

of Bharata's race. After concluding a recitation of the Bharata, one

should, O king, perform a Homa with all its ten parts.

"'I have thus, O chief of men, told everything in thy presence. He that

listens with devotion to this Bharata from the beginning becomes cleansed

of every sin even if he be guilty of Brahmanicide or the violation of his

preceptor's bed, or even if he be a drinker of alcohol or a robber of

other people's wares, or even if he be born in the Chandala order.

Destroying all his sins like the maker of day destroying darkness, such a

man, without doubt, sports in felicity in the region of Vishnu like

Vishnu himself.'"

The End of the Svargarohanika-parva

The Eighteen parvas of the Mahabharata are thus complete.