The Mahabharata, of, Krishna-Dwaipayana Vyasa, BOOK 3, VANA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing,

Juliet Sutherland, Project Manager. Additional proofing and formatting at

sacred-texts.com, by J. B. Hare.

SECTION I

(Aranyaka Parva)

Om! Having bowed down to Narayana, and Nara the foremost of male beings,

and the goddess Saraswati also, must the word Jaya be uttered.

"Janamejaya said, 'O thou foremost of regenerate ones, deceitfully

defeated at dice by the sons of Dhritarashtra and their counsellors,

incensed by those wicked ones that thus brought about a fierce animosity,

and addressed in language that was so cruel, what did the Kuru princes,

my ancestors--the sons of Pritha--(then) do? How also did the sons of

Pritha, equal unto Sakra in prowess, deprived of affluence and suddenly

over whelmed with misery, pass their days in the forest? Who followed the

steps of those princes plunged in excess of affliction? And how did those

high souled ones bear themselves and derive their sustenance, and where

did they put up? And, O illustrious ascetic and foremost of Brahmanas,

how did those twelve years (of exile) of those warriors who were slayers

of foes, pass away in the forest? And undeserving of pain, how did that

princess, the best of her sex, devoted to her husbands, eminently

virtuous, and always speaking the truth, endure that painful exile in the

forest? O thou of ascetic wealth tell me all this in detail, for, O

Brahmana, I desire to hear thee narrate the history of those heroes

possessed of abundant prowess and lustre. Truly my curiosity is great.'

"Vaisampayana said, 'Thus defeated at dice and incensed by the wicked

sons of Dhritarashtra and their counsellors, the sons of Pritha set out

from Hastinapura. And issuing through Vardhamana gate of the city, the

Pandavas bearing their weapons and accompanied by Draupadi set out in a

northernly direction. Indrasena and others, with servants numbering

altogether fourteen, with their wives, followed them on swift cars. And

the citizens learning of their departure became overwhelmed with sorrow,

and began to censure Bhishma and Vidura and Drona and Gautama. And having

met together they thus addressed one another fearlessly.

'Alas, our families, we ourselves, and our homes are all gone, when the

wicked Duryodhana, backed by the son of Suvala, by Karna and Dussasana,

aspireth to this kingdom. And, Oh, our families, our (ancestral) usages,

our virtue and prosperity, are all doomed where this sinful wretch

supported by wretches as sinful aspireth to the kingdom! And, Oh, how can

happiness be there where these are not! Duryodhana beareth malice towards

all superiors, hath taken leave of good conduct, and quarreleth with

those that are near to him in blood. Covetous and vain and mean, he is

cruel by nature. The whole earth is doomed when Duryodhana becometh its

ruler. Thither, therefore, let us proceed whither the merciful and

high-minded sons of Pandu with passions under control and victorious over

foes, and possessed of modesty and renown, and devoted to pious

practices, repair!'

"Vaisampayana said, 'And saying this, the citizens went after the

Pandavas, and having met them, they all, with joined hands, thus

addressed the sons of Kunti and Madri.

'Blest be ye! Where will ye go, leaving us in grief? We will follow you

whithersoever ye will go! Surely have we been distressed upon learning

that ye have been deceitfully vanquished by relentless enemies! It

behoveth you not to forsake us that are your loving subjects and devoted

friends always seeking your welfare and employed in doing what is

agreeable to you! We desire not to be overwhelmed in certain destruction

living in the dominions of the Kuru king. Ye bulls among men, listen as

we indicate the merits and demerits springing respectively from

association with what is good and bad! As cloth, water, the ground, and

sesame seeds are perfumed by association with flowers, even so are

qualities ever the product of association. Verily association with fools

produceth an illusion that entangleth the mind, as daily communion with

the good and the wise leadeth to the practice of virtue. Therefore, they

that desire emancipation should associate with those that are wise and

old and honest and pure in conduct and possessed of ascetic merit. They

should be waited upon whose triple possessions, viz., knowledge (of the

Vedas), origin and acts, are all pure, and association with them is even

superior to (the study of the) scriptures. Devoid of the religious acts

as we are, we shall yet reap religious merit by association with the

righteous, as we should come by sin by waiting upon the sinful. The very

sight and touch of the dishonest, and converse and association with them;

cause diminution of virtue, and men (that are doomed to these), never

attain purity of mind. Association with the base impaireth the

understanding, as, indeed, with the indifferent maketh it indifferent,

while communion with the good ever exalteth it. All those attributes

which are spoken of in the world as the sources of religious merit, of

worldly prosperity and sensual pleasures, which are regarded by the

people, extolled in the Vedas, and approved by the well-behaved, exist in

you, separately and jointly! Therefore, desirous of our own welfare, we

wish to live amongst you who possess those attributes!

"Yudhishthira said, 'Blessed are we since the people with the Brahmanas

at their head, moved by affection and compassion credit us with merits we

have not. I, however, with my brothers, would ask all of you to do one

thing. Ye should not, through affection and pity for us, act otherwise!

Our grandfather Bhishma, the king (Dhritarashtra), Vidura, my mother and

most of my well-wishers, are all in the city of Hastinapura. Therefore,

if ye are minded to seek our welfare, cherish ye them with care, uniting

together as they are overwhelmed with sorrow and afflictions. Grieved at

our departure, ye have come far! Go ye back, and let your hearts be

directed with tenderness towards the relatives I entrust to you as

pledges! This, of all others, is the one act upon which my heart is set,

and by doing this ye would give me great satisfaction and pay me your

best regards!

"Vaisampayana continued, 'Thus exhorted by Yudhishthira the just, the

people in a body set up a loud wail exclaiming,--Alas, O king! And

afflicted and overwhelmed with sorrow on remembering the virtues of

Pritha's son, they unwillingly retraced their steps asking leave of the

Pandavas.

'The citizens having ceased to follow, the Pandavas ascended their cars,

and setting out reached (the site of) the mighty banian tree called

Pramana on the banks of the Ganges. And reaching the site of the banian

tree about the close of the day, the heroic sons of Pandu purified

themselves by touching the sacred water, and passed the night there. And

afflicted with woe they spent that night taking water alone as their sole

sustenance. Certain Brahmanas belonging to both classes, viz., those that

maintained the sacrificial fire and those that maintained it not, who

had, with their disciples and relatives, out of affection followed the

Pandavas thither also passed the night with them. And surrounded by those

utterers of Brahma, the king shone resplendent in their midst. And that

evening, at once beautiful and terrible, those Brahmanas having lighted

their (sacred) fires, began to chant the Vedas and hold mutual converse.

And those foremost of Brahmanas, with swan-sweet voices spent the night,

comforting that best of Kurus--the king."

SECTION II

"Vaisampayana said, 'When that night passed away and day broke in, those

Brahmamas who supported themselves by mendicancy, stood before the

Pandavas of exalted deeds, who were about to enter the forest. Then king

Yudhishthira, the son of Kunti, addressed them, saying, "Robbed of our

prosperity and kingdom, robbed of everything, we are about to enter the

deep woods in sorrow, depending for our food on fruits and roots, and the

produce of the chase. The forest too is full of dangers, and abounds with

reptiles and beasts of prey. It appeareth to me that ye will certainly

have to suffer much privation and misery there. The sufferings of the

Brahmanas might overpower even the gods. That they would overwhelm me is

too certain. Therefore, O Brahmana, go ye back whithersoever ye list!'

"The Brahmanas replied, 'O king, our path is even that on which ye are

for setting out! It behoveth thee not, therefore, to forsake us who are

thy devoted admirers practising the true religion! The very gods have

compassion upon their worshippers,--specially upon Brahmanas of regulated

lives!'

"Yudhishthira said, 'We regenerate ones, I too am devoted to the

Brahmanas! But this destitution that hath overtaken me overwhelmed me

with confusion! These my brothers that are to procure fruits and roots

and the deer (of the forest) are stupefied with grief arising from their

afflictions and on account of the distress of Draupadi and the loss of

our kingdom! Alas, as they are distressed, I cannot employ them in

painful tasks!'

"The Brahmanas said, 'Let no anxiety, O king, in respect of our

maintenance, find a place in thy heart! Ourselves providing our own food,

we shall follow thee, and by meditation and saying our prayers we shall

compass thy welfare while by pleasant converse we shall entertain thee

and be cheered ourselves.'

"Yudhishthira said, 'Without doubt, it must be as ye say, for I am ever

pleased with the company of the regenerate ones! But my fallen condition

maketh me behold in myself an object of reproach! How shall I behold you

all, that do not deserve to bear trouble, out of love for me painfully

subsisting upon food procured by your own toil? Oh, fie upon the wicked

sons of Dhritarashtra!'

"Vaisampayana continued. 'Saying this, the weeping king sat himself down

upon the ground. Then a learned Brahmana, Saunaka by name versed in

self-knowledge and skilled in the Sankhya system of yoga, addressed the

king, saying, 'Causes of grief by thousands, and causes of fear by

hundreds, day after day, overwhelm the ignorant but not the wise. Surely,

sensible men like thee never suffer themselves to be deluded by acts that

are opposed to true knowledge, fraught with every kind of evil, and

destructive of salvation. O king, in thee dwelleth that understanding

furnished with the eight attributes which is said to be capable of

providing against all evils and which resulteth from a study of the Sruti

(Vedas) and scriptures! And men like unto thee are never stupefied, on

the accession of poverty or an affliction overtaking their friends,

through bodily or mental uneasiness! Listen, I shall tell the slokas

which were chanted of old by the illustrious Janaka touching the subject

of controlling the self! This world is afflicted with both bodily and

mental suffering. Listen now to the means of allaying it as I indicate

them both briefly and in detail. Disease, contact with painful things,

toil and want of objects desired.--these are the four causes that induce

bodily suffering. And as regards disease, it may be allayed by the

application of medicine, while mental ailments are cured by seeking to

forget them yoga-meditation. For this reason, sensible physicians first

seek to allay the mental sufferings of their patients by agreeable

converse and the offer of desirable objects And as a hot iron bar thrust

into a jar maketh the water therein hot, even so doth mental grief bring

on bodily agony. And as water quencheth fire, so doth true knowledge

allay mental disquietude. And the mind attaining ease, the body findeth

ease also. It seemeth that affection is the root of all mental sorrow. It

is affection that maketh every creature miserable and bringeth on every

kind of woe. Verily affection is the root of all misery and of all fear,

of joy and grief of every kind of pain. From affection spring all

purposes, and it is from affection that spring the love of worldly goods!

Both of these (latter) are sources of evil, though the first (our

purposes) is worse than the second. And as (a small portion of) fire

thrust into the hollow of a tree consumeth the tree itself to its roots,

even so affection, ever so little, destroyeth both virtue and profit. He

cannot be regarded to have renounced the world who hath merely withdrawn

from worldly possessions. He, however, who though in actual contact with

the world regardeth its faults, may be said to have truly renounced the

world. Freed from every evil passion, soul dependent on nothing with such

a one hath truly renounced the world. Therefore, should no one seek to

place his affections on either friends or the wealth he hath earned. And

so should affection for one's own person be extinguished by knowledge.

Like the lotus-leaf that is never drenched by water, the souls of men

capable of distinguishing between the ephemeral and the everlasting, of

men devoted to the pursuit of the eternal, conversant with the scriptures

and purified by knowledge, can never be moved by affection. The man that

is influenced by affection is tortured by desire; and from the desire

that springeth up in his heart his thirst for worldly possessions

increaseth. Verily, this thirst is sinful and is regarded as the source

of all anxieties. It is this terrible thirst, fraught with sin that

leaneth unto unrighteous acts. Those find happiness that can renounce

this thirst, which can never be renounced by the wicked, which decayeth

not with the decay of the body, and which is truly a fatal disease! It

hath neither beginning nor end. Dwelling within the heart, it destroyeth

creatures, like a fire of incorporeal origin. And as a faggot of wood is

consumed by the fire that is fed by itself, even so doth a person of

impure soul find destruction from the covetousness born of his heart. And

as creatures endued with life have ever a dread of death, so men of

wealth are in constant apprehension of the king and the thief, of water

and fire and even of their relatives. And as a morsel of meat, if in air,

may be devoured by birds; if on ground by beasts of prey; and if in water

by the fishes; even so is the man of wealth exposed to dangers wherever

he may be. To many the wealth they own is their bane, and he that

beholding happiness in wealth becometh wedded to it, knoweth not true

happiness. And hence accession of wealth is viewed as that which

increaseth covetousness and folly. Wealth alone is the root of

niggardliness and boastfulness, pride and fear and anxiety! These are the

miseries of men that the wise see in riches! Men undergo infinite

miseries in the acquisition and retention of wealth. Its expenditure also

is fraught with grief. Nay, sometimes, life itself is lost for the sake

of wealth! The abandonment of wealth produces misery, and even they that

are cherished by one's wealth become enemies for the sake of that wealth!

When, therefore, the possession of wealth is fraught with such misery,

one should not mind its loss. It is the ignorant alone who are

discontented. The wise, however, are always content. The thirst of wealth

can never be assuaged. Contentment is the highest happiness; therefore,

it is, that the wise regard contentment as the highest object of pursuit.

The wise knowing the instability of youth and beauty, of life and

treasure-hoards, of prosperity and the company of the loved ones, never

covet them. Therefore, one should refrain from the acquisition of wealth,

bearing the pain incident to it. None that is rich free from trouble, and

it is for this that the virtuous applaud them that are free from the

desire of wealth. And as regards those that pursue wealth for purposes of

virtue, it is better for them to refrain altogether from such pursuit,

for, surely, it is better not to touch mire at all than to wash it off

after having been besmeared with it. And, O Yudhishthira, it behoveth

thee not to covet anything! And if thou wouldst have virtue, emancipate

thyself from desire of worldly possessions!'

"Yudhishthira said, 'O Brahmana, this my desire of wealth is not for

enjoying it when obtained. It is only for the support of the Brahmanas

that I desire it and not because I am actuated by avarice! For what

purpose, O Brahmana, doth one like us lead a domestic life, if he cannot

cherish and support those that follow him? All creatures are seen to

divide the food (they procure) amongst those that depend on them.[1] So

should a person leading a domestic life give a share of his food to Yatis

and Brahmacharins that have renounced cooking for themselves. The houses

of the good men can never be in want of grass (for seat), space (for

rest), water (to wash and assuage thirst), and fourthly, sweet words. To

the weary a bed,--to one fatigued with standing, a seat,--to the thirsty,

water,--and to the hungry, food should ever be given. To a guest are due

pleasant looks and a cheerful heart and sweet words. The host, rising up,

should advance towards the guest, offer him a seat, and duly worship him.

Even this is eternal morality. They that perform not the Agnihotra[2] not

wait upon bulls, nor cherish their kinsmen and guests and friends and

sons and wives and servants, are consumed with sin for such neglect. None

should cook his food for himself alone and none should slay an animal

without dedicating it to the gods, the pitris, and guests. Nor should one

eat of that food which hath not been duly dedicated to the gods and

pitris. By scattering food on the earth, morning and evening, for (the

behoof of) dogs and Chandalas and birds, should a person perform the

Viswedeva sacrifice.[3] He that eateth the Vighasa, is regarded as eating

ambrosia. What remaineth in a sacrifice after dedication to the gods and

the pitris is regarded as ambrosia; and what remaineth after feeding the

guest is called Vighasa and is equivalent to ambrosia itself. Feeding a

guest is equivalent to a sacrifice, and the pleasant looks the host

casteth upon the guest, the attention he devoteth to him, the sweet words

in which he addresseth him, the respect he payeth by following him, and

the food and drink with which he treateth him, are the five Dakshinas[4]

in that sacrifice. He who giveth without stint food to a fatigued

wayfarer never seen before, obtaineth merit that is great, and he who

leading a domestic life, followeth such practices, acquireth religious

merit that is said to be very great. O Brahmana, what is thy opinion on

this?"

"Saunaka said, 'Alas, this world is full of contradictions! That which

shameth the good, gratifieth the wicked! Alas, moved by ignorance and

passion and slaves of their own senses, even fools perform many acts of

(apparent merit) to gratify in after-life their appetites! With eyes open

are these men led astray by their seducing senses, even as a charioteer,

who hath lost his senses, by restive and wicked steeds! When any of the

six senses findeth its particular object, the desire springeth up in the

heart to enjoy that particular object. And thus when one's heart

proceedeth to enjoy the objects of any particular sense a wish is

entertained which in its turn giveth birth to a resolve. And finally,

like unto an insect falling into a flame from love of light, the man

falleth into the fire of temptation, pierced by the shafts of the object

of enjoyment discharged by the desire constituting the seed of the

resolve! And thenceforth blinded by sensual pleasure which he seeketh

without stint, and steeped in dark ignorance and folly which he mistaketh

for a state of happiness, he knoweth not himself! And like unto a wheel

that is incessantly rolling, every creature, from ignorance and deed and

desire, falleth into various states in this world, wandering from one

birth to another, and rangeth the entire circle of existences from a

Brahma to the point of a blade of grass, now in water, now on land, and

now against in the air!

'This then is the career of those that are without knowledge. Listen now

to the course of the wise they that are intent on profitable virtue, and

are desirous of emancipation! The Vedas enjoin act but renounce (interest

in) action. Therefore, shouldst thou act, renouncing Abhimana,[5]

performance of sacrifices, study (of the Vedas), gifts, penance, truth

(in both speech and act), forgiveness, subduing the senses, and

renunciation of desire,--these have been declared to be the eight

(cardinal) duties constituting the true path. Of these, the four first

pave the way to the world of the pitris. And these should be practised

without Abhimana. The four last are always observed by the pious, to

attain the heaven of the gods. And the pure in spirit should ever follow

these eight paths. Those who wish to subdue the world for purpose of

salvation, should ever act fully renouncing motives, effectually subduing

their senses, rigidly observing particular vows, devotedly serving their

preceptors, austerely regulating their fare, diligently studying the

Vedas, renouncing action as mean and restraining their hearts. By

renouncing desire and aversion the gods have attained prosperity. It is

by virtue of their wealth of yoga[6] that the Rudras, and the Sadhyas,

and the Adityas and the Vasus, and the twin Aswins, rule the creatures.

Therefore, O son of Kunti, like unto them, do thou, O Bharata, entirely

refraining from action with motive, strive to attain success in yoga and

by ascetic austerities. Thou hast already achieved such success so far as

thy debts to thy ancestors, both male and female concerned, and that

success also which is derived from action (sacrifices). Do thou, for

serving the regenerate ones endeavour to attain success in penances.

Those that are crowned with ascetic success, can, by virtue of that

success, do whatever they list; do thou, therefore, practising asceticism

realise all thy wishes."

SECTION III

"Vaisampayana said, 'Yudhishthira the son of Kunti, thus addressed by

Saunaka, approached his priest and in the midst of his brothers said,

'The Brahmanas versed in the Vedas are following me who am departing for

the forest. Afflicted with many calamities I am unable to support them. I

cannot abandon them, nor have I the power to offer them sustenance: Tell

me, O holy one, what should be done by me in such a pass.'

"Vaisampayana said, 'After reflecting for a moment seeking to find out

the (proper) course by his yoga powers, Dhaumya, that foremost of all

virtuous men, addressed Yudhishthira, in these words, 'In days of old,

all living beings that had been created were sorely afflicted with

hunger. And like a father (unto all of them), Savita (the sun) took

compassion upon them. And going first into the northern declension, the

sun drew up water by his rays, and coming back to the southern

declension, stayed over the earth, with his heat centered in himself. And

while the sun so stayed over the earth, the lord of the vegetable world

(the moon), converting the effects of the solar heat (vapours) into

clouds and pouring them down in the shape of water, caused plants to

spring up. Thus it is the sun himself, who, drenched by the lunar

influence, is transformed, upon the sprouting of seeds, into holy

vegetable furnished with the six tastes. And it is these which constitute

the food of all creatures upon the earth. Thus the food that supporteth

the lives of creatures is instinct with solar energy, and the sun is,

therefore, the father of all creatures. Do thou, hence, O Yudhishthira,

take refuge even in him. All illustrious monarchs of pure descent and

deeds are known to have delivered their people by practising high

asceticism. The great Karttavirya, and Vainya and Nahusha, had all, by

virtue of ascetic meditation preceded by vows, delivered their people

from heavy afflictions. Therefore, O virtuous one, as thou art purified

by the acts do thou likewise, entering upon a file of austerities. O

Bharata, virtuously support the regenerate ones.'

"Janamejaya said, 'How did that bull among the Kurus, king Yudhishthira,

for the sake of the Brahmanas adore the sun of wonderful appearance?"

"Vaisampayana said, 'Listen attentively, O king, purifying thyself and

withdrawing thy mind from every other thing. And, O king of kings,

appoint thou a time. I will tell thee everything in detail, And, O

illustrious one, listen to the one hundred and eight names (of the sun)

as they were disclosed of old by Dhaumya to the high-souled son of

Pritha. Dhaumya said, 'Surya, Aryaman, Bhaga, Twastri, Pusha, Arka,

Savitri. Ravi,

Gabhastimat, Aja, Kala, Mrityu, Dhatri, Prabhakara, Prithibi, Apa, Teja,

Kha, Vayu, the sole stay, Soma, Vrihaspati, Sukra, Budha, Angaraka,

Indra, Vivaswat, Diptanshu, Suchi, Sauri, Sanaichara, Brahma, Vishnu,

Rudra, Skanda, Vaisravana, Yama, Vaidyutagni, Jatharagni, Aindhna,

Tejasampati, Dharmadhwaja, Veda-karttri, Vedanga, Vedavahana, Krita,

Treta, Dwapara, Kali, full of every impurity, Kala, Kastha, Muhurtta,

Kshapa, Yama, and Kshana; Samvatsara-kara, Aswattha, Kalachakra,

Bibhavasu, Purusha, Saswata, Yogin, Vyaktavyakta, Sanatana, Kaladhyaksha,

Prajadhyaksha, Viswakarma, Tamounda, Varuna, Sagara, Ansu, Jimuta,

Jivana, Arihan, Bhutasraya, Bhutapati, Srastri, Samvartaka, Vanhi,

Sarvadi, Alolupa, Ananta, Kapila, Bhanu, Kamada, Sarvatomukha, Jaya,

Visala, Varada, Manas, Suparna, Bhutadi, Sighraga, Prandharana,

Dhanwantari, Dhumaketu, Adideva, Aditisuta, Dwadasatman, Aravindaksha,

Pitri, Matri, Pitamaha, Swarga-dwara, Prajadwara, Mokshadwara,

Tripistapa, Dehakarti, Prasantatman, Viswatman, Viswatomukha,

Characharatman, Sukhsmatman, the merciful Maitreya. These are the hundred

and eight names of Surya of immeasurable energy, as told by the

self-create (Brahma). For the acquisition of prosperity, I bow down to

thee, O Bhaskara, blazing like unto gold or fire, who is worshipped of

the gods and the Pitris and the Yakshas, and who is adored by Asuras,

Nisacharas, and Siddhas. He that with fixed attention reciteth this hymn

at sunrise, obtaineth wife and offspring and riches and the memory of his

former existence, and by reciting this hymn a person attaineth patience

and memory. Let a man concentrating his mind, recite this hymn. By doing

so, he shall be proof against grief and forest-fire and ocean and every

object of desire shall be his.'

"Vaisampayana continued, 'Having heard from Dhaumya these words suitable

to the occasion, Yudhishthira the just, with heart concentrated within

itself and purifying it duly, became engaged in austere meditation, moved

by the desire of supporting the Brahmanas. And worshipping the maker of

day with offerings of flowers and other articles, the king performed his

ablutions. And standing in the stream, he turned his face towards the god

of day. And touching the water of the Ganges the virtuous Yudhishthira

with senses under complete control and depending upon air alone for his

sustenance, stood there with rapt soul engaged in pranayama.[7] And

having purified himself and restrained his speech, he began to sing the

hymn of praise (to the sun).'

'Yudhishthira said, "Thou art, O sun, the eye of the universe. Thou art

the soul of all corporeal existences. Thou art the origin of all things.

Thou art the embodiment of the acts of all religious men. Thou art the

refuge of those versed in the Sankhya philosophy (the mysteries of the

soul), and thou art the support of the Yogins. Thou art a door unfastened

with bolts. Thou art the refuge of those wishing for emancipation. Thou

sustainest and discoverest the world, and sanctifiest and supportest it

from pure compassion. Brahmanas versed in the Vedas appearing before

thee, adore thee in due time, reciting the hymns from the respective

branches (of the Vedas) they refer. Thou art the adored of the Rishis.

The Siddhas, and the Charanas and the Gandharvas and the Yakshas, and the

Guhyakas, and the Nagas, desirous of obtaining boons follow thy car

coursing through the skies. The thirty-three gods[8] with Upendra

(Vishnu) and Mahendra, and the order of Vaimanikas[9] have attained

success by worshipping thee. By offering thee garlands of the celestial

Mandaras[10] the best of the Vidyadharas have obtained all their desires.

The Guhyas and the seven orders of the Pitris--both divine and

human--have attained superiority by adoring thee alone. The Vasus, the

Manilas, and the Rudras, the Sadhyas, the Marichipas, the Valikhilyas,

and the Siddhas, have attained pre-eminence by bowing down unto thee.

There is nothing that I know in the entire seven worlds, including that

of Brahma which is beyond thee. There are other beings both great and

endued with energy; but none of them hath thy lustre and energy. All

light is in thee, indeed, thou art the lord of all light. In thee are the

(five) elements and all intelligence, and knowledge and asceticism and

the ascetic properties.[11] The discus by which the wielder of the

Saranga[12] humbleth the pride of Asuras and which is furnished with a

beautiful nave, was forged by Viswakarman with thy energy. In summer thou

drawest, by thy rays, moisture from all corporeal existences and plants

and liquid substances, and pourest it down in the rainy season. Thy rays

warm and scorch, and becoming as clouds roar and flash with lightning and

pour down showers when the season cometh. Neither fire nor shelter, nor

woolen cloths give greater comfort to one suffering from chilling blasts

than thy rays. Thou illuminest by thy rays the whole Earth with her

thirteen islands. Thou alone are engaged in the welfare of the three

worlds. If thou dost not rise, the universe becometh blind and the

learned cannot employ themselves in the attainment of virtue, wealth and

profit. It is through thy grace that the (three) orders of Brahmanas,

Kshatriyas and Vaisyas are able to perform their various duties and

sacrifices.[13] Those versed in chronology say that thou art the

beginning and thou the end of a day of Brahma, which consisteth of a full

thousand Yugas. Thou art the lord of Manus and of the sons of the Manus,

of the universe and of man, of the Manwantaras, and their lords. When the

time of universal dissolution cometh, the fire Samvartaka born of thy

wrath consumeth the three worlds and existeth alone And clouds of various

hues begotten of thy rays, accompanied by the elephant Airavata and the

thunderbolt, bring about the appointed deluges. And dividing thyself into

twelve parts and becoming as many suns, thou drinkest up the ocean once

more with thy rays. Thou art called Indra, thou art Vishnu, thou art

Brahma, thou art Prajapati. Thou art fire and thou art the subtle mind.

And thou art lord and the eternal Brahma. Thou art Hansa, thou art

Savitri, thou art Bhanu, Ansumalin, and Vrishakapi. Thou art Vivaswan,

Mihira, Pusha, Mitra, and Dharma. Thou art thousand-rayed, thou art

Aditya, and Tapana, and the lord of rays. Thou art Martanda, and Arka,

and Ravi, and Surya and Saranya and maker of day, and Divakara and

Suptasaspti, and Dhumakeshin and Virochana. Thou art spoken of as swift

of speed and the destroyer of darkness, and the possessor of yellow

steeds. He that reverentially adoreth thee on the sixth or the seventh

lunar day with humility and tranquillity of mind, obtaineth the grace of

Lakshmi. They that with undivided attention adore and worship thee, are

delivered from all dangers, agonies, and afflictions. And they that hold

that thou art everywhere (being the soul of all things) living long,

freed from sin and enjoying an immunity from all diseases. O lord of all

food, it behoveth thee to grant food in abundance unto me who am desirous

of food even for entertaining all my guests with reverence. I bow also to

all those followers of thine that have taken refuge at thy feet--Mathara

and Aruna and Danda and others, including Asani and Kshuva and the

others. And I bow also to the celestial mothers of all creatures, viz.,

Kshuva and Maitri and the others of the class. O, let them deliver me

their supplient.'

"Vaisampayana said, 'Thus, O great king, was the sun that purifier of the

world, adored (by Yudhishthira). And pleased with the hymn, the maker of

day, self-luminous, and blazing like fire showed himself to the son of

Pandu. And Vivaswan said, 'Thou shall obtain all that thou desirest. I

shall provide thee with food for five and seven years together. And, O

king, accept this copper-vessel which I give unto thee. And, O thou of

excellent vows, as long as Panchali will hold this vessel, without

partaking of its contents fruits and roots and meat and vegetables cooked

in thy kitchen, these four kinds of food shall from this day be

inexhaustible. And, on the fourteenth year from this, thou shall regain

thy kingdom.'

"Vaisampayana continued, 'Having said this, the god vanished away. He

that, with the desire of obtaining a boon, reciteth this hymn

concentrating his mind with ascetic abstraction, obtaineth it from the

sun, however difficult of acquisition it may be that he asketh for. And

the person, male or female, that reciteth or heareth this hymn day after

day, if he or she desireth for a son, obtaineth one, and if riches,

obtaineth them, and if learning acquireth that too. And the person male

or female, that reciteth this hymn every day in the two twilights, if

overtaken by danger, is delivered from it, and if bound, is freed from

the bonds. Brahma himself had communicated this hymn to the illustrious

Sakra, and from Sakra was it obtained by Narada and from Narada, by

Dhaumya. And Yudhishthira, obtaining it from Dhaumya, attained all his

wishes. And it is by virtue of this hymn that one may always obtain

victory in war, and acquire immense wealth also. And it leadeth the

reciter from all sins, to the solar region.'

"Vaisampayana continued, 'Having obtained the boon, the virtuous son of

Kunti, rising from the water, took hold of Dhaumya's feet and then

embraced his brother's. And, O exalted one, wending then with Draupadi to

the kitchen, and adored by her duly, the son of Pandu set himself to cook

(their day's) food. And the clean food, however little, that was dressed,

furnished with the four tastes, increased and became inexhaustible. And

with it Yudhishthira began to feed the regenerate ones. And after the

Brahmanas had been fed, and his younger brothers also, Yudhishthira

himself ate of the food that remained, and which is called Vighasa. And

after Yudhishthira had eaten, the daughter of Prishata took what

remained. And after she had taken her meal, the day's food became

exhausted.

'And having thus obtained the boon from the maker of day, the son of

Pandu, himself as resplendent as that celestial, began to entertain the

Brahmanas agreeably to their wishes. And obedient to their priest, the

sons of Pritha, on auspicious lunar days and constellations and

conjunctions, performed sacrifices according to the ordinance, the

scriptures, and the Mantras. After the sacrifices, the sons of Pandu,

blessed by the auspicious rites performed by Dhaumya and accompanied by

him, and surrounded also by the Brahmanas set out for the woods of

Kamyaka.'"

SECTION IV

"Vaisampayana said,--"After the Pandavas had gone to the forest,

Dhritarashtra the son of Amvika, whose knowledge was his eye,[14] became

exceedingly sorrowful. And seated at his ease the king addressed these

words to the virtuous Vidura of profound intelligence, 'Thy understanding

is as clear as that of Bhargava.[15] Thou knowest also all the subtleties

or morality, and thou lookest on all the Kauravas with an equal eye. O,

tell me what is proper for me and them. O Vidura, things having thus

taken their course, what should we do now? How may I secure the goodwill

of the citizens so that they may not destroy us to the roots? O, tell us

all, since thou art conversant with every excellent expedient.'

"Vidura said, 'The three-fold purposes, O king (viz., profit, pleasure,

and salvation), have their foundations in virtue, and the sages say that

a kingdom also standeth on virtue as its basis. Therefore, O monarch,

according to the best of thy power, cherish thou virtuously thy own sons

and those of Pandu. That virtue had been beguiled by wicked souls with

Suvala's son at their head, when thy sons invited the righteous

Yudhishthira and defeated him in the match at dice. O king, of this deed

of utter iniquity I behold this expiation whereby, O chief of the Kurus,

thy son, freed from sin, may win back his position among good men. Let

the sons of Pandu, obtain that which was given unto them by thee. For,

verily, even this is the highest morality that a king should remain

content with his own, and never covet another's possessions. Thy good

name then would not suffer nor would family dissensions ensue, nor

unrighteousness be thine. This then is thy prime duty now,--to gratify

the Pandavas and disgrace Sakuni. If thou wishest to restore to thy sons

the good fortune they have lost, then, O king, do thou speedily adopt

this line of conduct. If thou dost not act so, the Kurus will surely meet

with destruction, for neither Bhimasena nor Arjuna, if angry, will leave

any of their foes unslain. What is there in the world which is

unattainable to those who cannot among their warriors Savyasachin skilled

in arms; who have the Gandiva, the most powerful of all weapons in the

world, for their bow; and who have amongst them the mighty Bhima also as

a warrior? Formerly, as soon as thy son was born, I told thee,--Forsake

thou this inauspicious child of thine. Herein lieth the good of thy

race.--But thou didst not then act accordingly. Nor also, O king, have I

pointed out to thee the way of thy welfare. If thou doest as I have

counselled, thou shalt not have to repent afterwards. If thy son consent

to reign in peace jointly with the sons of Pandu, passing thy days in joy

thou shalt not have to repent. Should it be otherwise, abandon thou thy

child for thy own happiness. Putting Duryodhana aside, do thou install

the son of Pandu in the sovereignty, and let, O king, Ajatasatru, free

from passion, rule the earth virtuously. All the kings of the earth,

then, like Vaisyas, will, without delay, pay homage unto us. And, O king,

let Duryodhana and Sakuni and Karna with alacrity wait upon the Pandavas.

And let Dussasana, in open court, ask forgiveness of Bhimasena and of the

daughter of Drupada also. And do thou pacify Yudhishthira by placing him

on the throne with every mark of respect. Asked by thee, what else can I

counsel thee to do? By doing this, O monarch, thou wouldst do what was

proper.'

'Dhritarashtra said, 'These words, O Vidura, then thou hast spoken in

this assembly, with reference to the Pandavas and myself, are for their

good but not for ours. My mind doth not approve them. How hast thou

settled all this in thy mind now? When thou hast spoken all this on

behalf of the Pandavas, I perceive that thou art not friendly to me. How

can I abandon my son for the sake of the sons of Pandu? Doubtless they

are my sons, but Duryodhana is sprung from my body. Who then, speaking

with impartiality, will ever counsel me to renounce my own body for the

sake of others? O Vidura, all that thou sayest is crooked, although I

hold thee in high esteem. Stay or go as thou likest. However much may she

be humoured, an unchaste will forsaketh her husband.'

"Vaisampayana said, O king, saying this Dhritarashtra rose suddenly and

went into the inner apartments. And Vidura, saying 'This race is doomed'

went away to where the sons of Pritha were.'"

SECTION V

"Vaisampayana said, 'Desirous of living in the forest, those bulls of the

Bharata race, the Pandavas, with their followers, setting out from the

banks of the Ganges went to the field of Kurukshetra. And performing

their ablutions in the Saraswati, the Drisadwati and the Yamuna, they

went from one forest to another, travelling in an westernly direction.

And at length they saw before them the woods, Kamyaka, the favourite

haunt of Munis, situated by a level and wild plain on the banks of the

Saraswati. And in those woods, O Bharata, abounding in birds and deer,

those heroes began to dwell, entertained and comforted by the Munis. And

Vidura always longing to see the Pandavas, went in a single car to the

Kamyaka woods abounding in every good thing. And arriving at Kamyaka on a

car drawn by swift steeds, he saw Yudhishthira the just, sitting with

Draupadi at a retired spot, surrounded by his brothers and the Brahmanas.

And seeing Vidura approach from a distance with swift steps, the virtuous

king addressed brother, Bhimasena, saying, 'With what message doth

Kshatta come to us? Doth he come hither, despatched by Sakuni, to invite

us again to a game of dice? Doth the little-minded Sakuni intend to win

again our weapons at dice? O Bhimasena, challenged by any one addressing

me,--Come, I am unable to stay. And if our possession of the Gandiva

becomes doubtful, will not the acquisition of our kingdom also be so.'

"Vaisampayana said, 'O king, the Pandavas then rose up and welcomed

Vidura. And received by them, that descendant of the Ajamida line

(Vidura) sat in their midst and made the usual enquiries. And after

Vidura had rested awhile, those bulls among men asked him the reason of

his coming. And Vidura began to relate unto them in detail everything

connected with the bearing of Dhritarashtra the son of Amvika.'

"Vidura said, 'O Ajatasatru, Dhritarashtra called me, his dependant,

before him and honouring me duly said, 'Things have fared thus. Now, do

thou tell me what is good for the Pandavas as well as for me. I pointed

out what was beneficial to both the Kauravas and Dhritarashtra. But what

I said was not relished by him, nor could I hit upon any other course.

What I advised was, O Pandavas, highly beneficial, but the son of Amvika

heeded me not. Even as medicine recommendeth itself not to one that is

ill, so my words failed to please the king. And, O thou without a foe, as

all unchaste wile in the family of a man of pure descent cannot be

brought back to the path of virtue, so I failed to bring Dhritarashtra

back. Indeed, as a young damsel doth not like a husband of three score,

even so Dhritarashtra did not like my words. Surely, destruction will

overtake the Kuru race, surely Dhritarashtra will never acquire good

fortune. For, as water dropped on a lotus-leaf doth not remain there, my

counsels will fail to produce any effect to Dhritarashtra. The incensed

Dhritarashtra told me, O Bharata, go thou thither where thou likest Never

more shall I seek thy aid in ruling the earth or my capital,--O best of

monarchs, forsaken by king Dhritarashtra, I come to thee for tendering

good counsel. What I had said in the open court, I will now repeat unto

thee. Listen, and bear my words in mind,--that wise man who bearing all

the gross wrong heaped upon him by his enemies, patiently bideth his

time, and multiplieth his resources "even as men by degrees turn a small

fire: into a large one, ruleth alone this entire earth. He that (in

prosperity) enjoyeth his substance with his adherents findeth in them

sharers of his adversity,--this is the best means of securing adherents,

and it is said that he that hath adherents, winneth the sovereignty of

the world! And, O Pandava, divided thy prosperity with thy adherents,

behave truthfully towards them, and converse with them agreeably! Share

also your food with them! And never boast thyself in their presence! This

behaviour increaseth the prosperity of kings!'

"Yudhishthira said, 'Having recourse to such high intelligence,

undisturbed by passion, I will do as thou counsellest! And whatever else

thou mayst counsel in respect of time and place, I will carefully follow

entirely.'"