The Mahabharata of Krishna-Dwaipayana Vyasa BOOK 1 ADI PARVA SECTION LXXXVII (Sambhava Parva continued)

 

 The Mahabharata of

Krishna-Dwaipayana Vyasa BOOK 1

ADI PARVA

SECTION LXXXVII

(Sambhava Parva continued)

"Vaisampayana said, 'While that king of kings dwelt in heaven--the home

of the celestials, he was reverenced by the gods, the Sadhyas, the

Maruts, and the Vasus. Of sacred deeds, and mind under complete control,

the monarch used to repair now and then from the abode of the celestials

unto the region of Brahman. And it hath been heard by me that he dwelt

for a long time in heaven.

"One day that best of kings, Yayati, went to Indra and there in course of

conversation the lord of Earth was asked by Indra as follows:

'What didst thou say, O king, when thy son Puru took thy decrepitude on

Earth and when thou gavest him thy kingdom?'

"Yayati answered, 'I told him that the whole country between the rivers

Ganga and Yamuna was his. That is, indeed, the central region of the

Earth, while the out-lying regions are to be the dominions of thy

brothers. I also told him that those without anger were ever superior to

those under its sway, those disposed to forgive were ever superior to the

unforgiving. Man is superior to the lower animals. Among men again the

learned are superior to the un-learned. If wronged, thou shouldst not

wrong in return. One's wrath, if disregarded, burneth one's own self; but

he that regardeth it not taketh away all the virtues of him that

exhibiteh it. Never shouldst thou pain others by cruel speeches. Never

subdue thy foes by despicable means; and never utter such scorching and

sinful words as may torture others. He that pricketh as if with thorns

men by means of hard and cruel words, thou must know, ever carrieth in

his mouth the Rakshasas. Prosperity and luck fly away at his very sight.

Thou shouldst ever keep the virtuous before thee as thy models; thou

shouldst ever with retrospective eye compare thy acts with those of the

virtuous; thou shouldst ever disregard the hard words of the wicked. Thou

shouldst ever make the conduct of the wise the model upon which thou art

to act thyself. The man hurt by the arrows of cruel speech hurled from

one's lips, weepeth day and night. Indeed, these strike at the core of

the body. Therefore the wise never fling these arrows at others. There is

nothing in the three worlds by which thou canst worship and adore the

deities better than by kindness, friendship, charity and sweet speeches

unto all. Therefore, shouldst thou always utter words that soothe, and

not those that scorch. And thou shouldst regard those that deserve, thy

regards, and shouldst always give but never beg!"'

SECTION LXXXVIII

(Sambhava Parva continued)

"Vaisampayana said, 'Alter this Indra again asked Yayati, 'Thou didst

retire into the woods, O king, after accomplishing all thy duties. O

Yayati, son of Nahusha, I would ask thee to whom thou art equal in

ascetic austerities.' Yayati answered, 'O Vasava, I do not, in the matter

of ascetic austerities, behold my equal among men, the celestials, the

Gandharvas, and the great Rishis.' Indra then said, 'O monarch, because

thou disregardest those that are thy superiors, thy equals, and even thy

inferiors, without, in fact, knowing their real merits, thy virtues have

suffered diminution and thou must fall from heaven.' Yayati then said, 'O

Sakra, if, indeed, my virtues have really sustained diminution and I must

on that account fall down from heaven, I desire, O chief of the

celestials, that I may at least fall among the virtuous and the honest.'

Indra replied, 'O king, thou shall fall among those that are virtuous and

wise, and thou shall acquire also much renown. And after this experience

of thine, O Yayati, never again disregard those that are thy superiors or

even thy equals.'

"Vaisampayana continued, 'Upon this, Yayati fell from the region of the

celestials. And as he was falling, he was beheld by that foremost of

royal sages, viz., Ashtaka, the protector of his own religion. Ashtaka

beholding him, enquired, 'Who art thou, O youth of a beauty equal to that

of Indra, in splendour blazing as the fire, thus falling from on high?

Art thou that foremost of sky-ranging bodies--the sun--emerging from,

dark masses of clouds? Beholding thee falling from the solar course,

possessed of immeasurable energy and the splendour of fire or the sun,

every one is curious as to what it is that is so falling, and is,

besides, deprived of consciousness! Beholding thee in the path of the

celestials, possessed of energy like that of Sakra, or Surya, or Vishnu,

we have approached thee to ascertain the truth. If thou hast first asked

us who we were, we would never have been guilty of the incivility of

asking thee first. We now ask thee who thou art and why thou approachest

hither. Let thy fears be dispelled; let thy woes and afflictions cease.

Thou art now in the presence of the virtuous and the wise. Even Sakra

himself--the slayer of Vala--cannot here do thee any injury. O thou of

the prowess of the chief of the celestials, the wise and the virtuous are

the support of their brethren in grief. Here there are none but the wise

and virtuous like thee assembled together. Therefore, stay thou here in

peace. Fire alone hath power to give heat. The Earth alone hath power to

infuse life into the seed. The sun alone hath power to illuminate

everything. So the guest alone hath power to command the virtuous and the

wise.'"

SECTION LXXXIX

(Sambhava Parva continued)

"Yayati said, 'I am Yayati, the son of Nahusha and the father of Puru.

Cast off from the region of the celestials and of Siddhas and Rishis for

having disregarded every creature, I am falling down, my righteousness

having sustained diminution. In years I am older than you; therefore, I

have not saluted you first. Indeed, the Brahmanas always reverence him

who is older in years or superior in learning or in ascetic merit.'

"Ashtaka then replied, 'Thou sayest, O monarch, that he who is older in

years is worthy of regard. But it is said that he is truly worthy of

worship who is superior in learning and ascetic merit.'

"Yayati replied to this, 'It is said that sin destroyeth the merits of

four virtuous acts. Vanity containeth the element of that which leadeth

to hell. The virtuous never follow in the footsteps of the vicious. They

act in such a way that their religious merit always increaseth. I myself

had great religious merit, but all that, however, is gone. I will

scarcely be able to regain it even by my best exertions. Beholding my

fate, he that is bent upon (achieving) his own good, will certainly

suppress vanity. He who having acquired great wealth performeth

meritorious sacrifices, who having acquired all kinds of learning

remaineth humble, and who having studied the entire Vedas devoteth

himself to asceticism with a heart withdrawn from all mundane enjoyments,

goeth to heaven. None should exult in having acquired great wealth. None

should be vain of having studied the entire Vedas. In the world men are

of different dispositions. Destiny is supreme. Both power and exertion

are all fruitless. Knowing Destiny to be all-powerful, the wise, whatever

their portions may be, should neither exult nor grieve. When creatures

know that their weal and woe are dependent on Destiny and not on their

own exertion or power, they should neither grieve nor exult, remembering

that Destiny is all powerful. The wise should ever live contented,

neither grieving at woe nor exulting at weal. When Destiny is supreme,

both grief and exultation are unbecoming. O Ashtaka, I never suffer

myself to be overcome by fear, nor do I ever entertain grief, knowing for

certain that I shall be in the world what the great disposer of all hath

ordained. Insects and worms, all oviparous creatures, vegetable

existences, all crawling animals, vermin, the fish in the water, stones,

grass, wood--in fact, all created things, when they are freed from the

effects of their acts, are united with the Supreme Soul. Happiness and

misery are both transient. Therefore, O Ashtaka, why should I grieve? We

can never know how we are to act in order to avoid misery. Therefore,

none should grieve for misery.'

"Possessed of every virtue, king Yayati who was the maternal grandfather

of Ashtaka, while staying in the welkin, at the conclusion of his speech,

was again questioned by Ashtaka. The latter said, 'O king of kings, tell

me, in detail, of all those regions that thou hast visited and enjoyed,

as well as the period for which thou hast enjoyed each. Thou speakest of

the precepts of religion even like the clever masters acquainted with the

acts and sayings of great beings!' Yayati replied, 'I was a great king on

Earth, owning the whole world for my dominion. Leaving it, I acquired by

dint of religious merit many high regions. There I dwelt for a full

thousand years, and then I attained to a very high region the abode of

Indra, of extraordinary beauty having a thousand gates, and extending

over a hundred yojanas all round. There too, I dwelt a full thousand

years and then attained to a higher region still. That is the region of

perfect beatitude, where decay never exists, the region, viz., that of

the Creator and the Lord of Earth, so difficult of attainment. There also

I dwelt for a full thousand years, and then attained to another very high

region viz., that of the god of gods (Vishnu) where, too, I had lived in

happiness. Indeed, I dwelt in various regions, adored by all the

celestials, and possessed of prowess and splendour equal unto those of

the celestials themselves. Capable of assuming any form at will, I lived

for a million years in the gardens of Nandana sporting with the Apsaras

and beholding numberless beautiful trees clad in flowery vesture and

sending forth delicious perfume all round. And after many, many years had

elapsed, while still residing there in enjoyment of perfect beatitude,

the celestial messenger of grim visage, one day, in a loud and deep

voice, thrice shouted to me--Ruined! Ruined! Ruined!--O lion among kings,

this much do I remember. I was then fallen from Nandana, my religious

merits gone! I heard in the skies, O king, the voices of the celestials

exclaiming in grief,--Alas! What a misfortune! Yayati, with his religious

merits destroyed, though virtuous and of sacred deeds, is falling!--And

as I was falling, I asked them loudly, 'Where, ye celestials, are those

wise ones amongst whom I am to fall?' They pointed out to me this sacred

sacrificial region belonging to you. Beholding the curls of smoke

blackening the atmosphere and smelling the perfume of clarified butter

poured incessantly upon fire, and guided thereby, I am approaching this

region of yours, glad at heart that I come amongst you.'"

SECTION XC

(Sambhava Parva continued)

"Ashtaka said, 'Capable of assuming any form at will, thou hast lived for

a million years in the gardens of Nandana. For what cause, O foremost of

those that flourished in the Krita age, hast thou been compelled to leave

that region and come hither?' Yayati answered, 'As kinsmen, friends, and

relatives forsake, in this world, those whose wealth disappears so, in

the other world, the celestials with Indra as their chief, forsake him

who hath lost his righteousness.' Ashtaka said, 'I am extremely anxious

to know how in the other world men can lose virtue. Tell me also, O king,

what regions are attainable by what courses of action. Thou art

acquainted, I know, with the acts and sayings of great beings."

"Yayati answered, 'O pious one, they that speak of their own merits are

doomed to suffer the hell called Bhauma. Though really emaciated and

lean, they appear to grow on Earth (in the shape of their sons and

grandsons) only to become food for vultures, dogs, and jackals.

Therefore, O king, this highly censurable and wicked vice should be

repressed. I have now, O king, told thee all. Tell me what more I shall

say.'

"Ashtaka said, 'When life is destroyed with age, vultures, peacocks,

insects, and worms eat up the human body. Where doth man then reside? How

doth he also come back to life? I have never heard of any hell called

Bhauma on Earth!'

"Yayati answered, 'After the dissolution of the body, man, according to

his acts, re-entereth the womb of his mother and stayeth there in an

indistinct form, and soon after assuming a distinct and visible shape

reappeareth in the world and walketh on its surface. This is that

Earth-hell (Bhauma) where he falleth, for he beholdeth not the

termination of his existence and acteth not towards his emancipation.

Some dwell for sixty thousand years, some, for eighty-thousand years in

heaven, and then they fall. And as they fall, they are attacked by

certain Rakshasas in the form of sons, grandsons, and other relatives,

that withdraw their hearts from acting for their own emancipation.'

"Ashtaka asked, 'For what sin are beings, when they fall from heaven,

attacked by these fierce and sharp-toothed Rakshasas? Why are they not

reduced to annihilation? How do they again enter the womb, furnished with

senses?'

"Yayati answered, 'After falling from heaven, the being becometh a

subtile substance living in water. This water becometh the semen whence

is the seed of vitality. Thence entering the mother's womb in the womanly

season, it developeth into the embryo and next into visible life like the

fruit from the flower. Entering trees, plants, and other vegetable

substances, water, air, earth, and space, that same watery seed of life

assumeth the quadrupedal or bipedal form. This is the case with all

creatures that you see.'

"Ashtaka said, 'O tell me, I ask thee because I have my doubts. Doth a

being that hath received a human form enter the womb in its own shape or

in some other? How doth it also acquire its distinct and visible shape,

eyes and ears and consciousness as well? Questioned by me, O, explain it

all! Thou art, O father, one acquainted with the acts and sayings of

great beings.' Yayati answered, 'According to the merits of one's acts,

the being that in a subtile form co-inheres in the seed that is dropped

into the womb is attracted by the atmospheric force for purposes of

re-birth. It then developeth there in course of time; first it becomes

the embryo, and is next provided with the visible physical organism.

Coming out of the womb in due course of time, it becometh conscious of

its existence as man, and with his ears becometh sensible of sound; with

his eyes, of colour and form; with his nose, of scent; with his tongue,

of taste; by his whole body, of touch; and by his mind, of ideas. It is

thus, O Ashtaka, that the gross and visible body developeth from the

subtile essence.'

"Ashtaka asked, 'After death, the body is burnt, or otherwise destroyed.

Reduced to nothing upon such dissolution, by what principle is one

revived?' Yayati said, 'O lion among kings, the person that dies assumes

a subtil form; and retaining consciousness of all his acts as in a dream,

he enters some other form with a speed quicker than that of air itself.

The virtuous attain to a superior, and the vicious to an inferior form of

existence. The vicious become worms and insects. I have nothing more to

say, O thou of great and pure soul! I have told thee how beings are born,

after development of embryonic forms, as four-footed, six-footed

creatures and others with more feet. What more wilt thou ask me?'

"Ashtaka said, 'How, O father, do men attain to those superior regions

whence there is no return to earthly life? Is it by asceticism or by

knowledge? How also can one gradually attain to felicitous regions? Asked

by me, O answer it in full.'

"Yayati answered, 'The wise say that for men there are seven gates

through which admission may be gained into Heaven. There are asceticism,

benevolence, tranquillity of mind, self-command, modesty, simplicity, and

kindness to all creatures. The wise also say that a person loseth all

these in consequence of vanity. That man who having acquired knowledge

regardeth himself as learned, and with his learning destroyed the

reputation of others, never attaineth to regions of indestructible

felicity. That knowledge also doth not make its possessor competent to

attain to Brahma. Study, taciturnity, worship before fire, and

sacrifices, these four remove all fear. When, however, these are mixed

with vanity, instead of removing it, they cause fear. The wise should

never exult at (receiving) honours nor should they grieve at insults. For

it is the wise alone that honour the wise; the wicked never act like the

virtuous. I have given away so much--I have performed so many

sacrifices,--I have studied so much,--I have observed these vows,--such

vanity is the root of fear. Therefore, thou must not indulge in such

feelings. Those learned men who accept as their support the unchangeable,

inconceivable Brahma alone that ever showereth blessings on persons

virtuous like thee, enjoy perfect peace here and hereafter.'"

SECTION XCI

(Sambhava Parva continued)

"Ashtaka said, 'Those cognisant of the Vedas differ in opinion as to how

the followers of each of the four modes of life, viz., Grihasthas,

Bhikshus, Brahmacharins, and Vanaprashthas, should conduct themselves in

order to acquire religious merit."

"Yayati answered, 'These are what a Brahmacharin must do. While dwelling

in the abode of his preceptor, he must receive lessons only when his

preceptor summons him to do so; he must attend to the service of his

preceptor without waiting for the latter's command; he must rise from his

bed before his preceptor riseth, and go to bed after his preceptor hath

gone to bed. He must be humble, must have his passions under complete

control, must be patient, vigilant, and devoted to studies. It is then

only that he can achieve success. It hath been said in the oldest

Upanishad that a grihastha, acquiring wealth by honest means, should

perform sacrifices; he should always give something in charity, should

perform the rites of hospitality unto all arriving at his abode, and

should never use anything without giving a portion thereof to others. A

Muni, without search for woods, depending on his own vigour, should

abstain from all vicious acts, should give away something in charity,

should never inflict pain on any creature. It is then only that he can

achieve success. He, indeed, is a true Bhikshu who doth not support

himself by any manual arts, who possesseth numerous accomplishments, who

hath his passions under complete control, who is unconnected with worldly

concerns, who sleepeth not under the shelter of a householder's roof, who

is without wife, and who going a little way every day, travelleth over a

large extent of the country. A learned man should adopt the Vanaprastha

mode of life after performance of the necessary rites, when he hath been

able to control his appetites for enjoyment and desire of acquiring

valuable possessions. When one dieth in the woods while leading the

Vanaprastha mode of life, he maketh his ancestors and the successors,

numbering ten generations including himself, mix with the Divine essence.'

"Ashtaka asked, 'How many kinds of Munis are there (observers of the vow

of the silence)?'

"Yayati answered, 'He is, indeed, a Muni who, though dwelling in the

woods, hath an inhabited place near, or who, though dwelling in an

inhabited place, hath the woods near.'

"Ashtaka enquired what is meant by Muni.' Yayati replied, 'A Muni

withdrawing himself from all worldly objects liveth in the woods. And

though he might never seek to surround himself with those objects that

are procurable in an inhabited place, he might yet obtain them all by

virtue of his ascetic power. He may truly be said to dwell in the woods

having an inhabited place near to himself. Again a wise man withdrawn

from all earthly objects, might live in a hamlet leading the life of a

hermit. He may never exhibit the pride of family, birth or learning. Clad

in the scantiest robes, he may yet regard himself as attired in the

richest vestments. He may rest content with food just enough for the

support of life. Such a person, though dwelling in an inhabited place,

liveth yet in the woods.

"The person again, who, with passions under complete control, adopteth

the vow of silence, refraining from action and entertaining no desire,

achieveth success. Why shouldst thou not, indeed, reverence the man who

liveth on clean food, who refraineth from ever injuring others, whose

heart is ever pure, who stands in the splendour of ascetic attributes,

who is free from the leaden weight of desire, who abstaineth from injury

even when sanctioned by religion? Emaciated by austerities and reduced in

flesh, marrow and blood, such a one conquereth not only this but the

highest world. And when the Muni sits in yoga meditation, becoming

indifferent to happiness and misery, honour and insult, he then leaveth

the world and enjoyeth communion with Brahma. When the Muni taketh food

like wine and other animals, i. e., without providing for it beforehand

and without any relish (like a sleeping infant feeding on the mother's

lap), then like the all-pervading spirit he becometh identified with the

whole universe and attaineth to salvation.'"

SECTION XCII

(Sambhava Parva continued)

"Ashtaka asked, 'Who amongst these, O king, both exerting constantly like

the Sun and the Moon, first attaineth to communion with Brahma, the

ascetic or the man of knowledge?'

"Yayati answered, 'The wise, with the help of the Vedas and of Knowledge,

having ascertained the visible universe to be illusory, instantly

realises the Supreme Spirit as the sole existent independent essence.

While they that devote themselves to Yoga meditation take time to acquire

the same knowledge, for it is by practice alone that these latter divest

themselves of the consciousness of quality. Hence the wise attain to

salvation first. Then again if the person devoted to Yoga find not

sufficient time in one life to attain success, being led astray by the

attractions of the world, in his next life he is benefited by the

progress already achieved, for he devoteth himself regretfully to the

pursuit of success. But the man of knowledge ever beholdeth the

indestructible unity, and, is, therefore, though steeped in worldly

enjoyments, never affected by them at heart. Therefore, there is nothing

to impede his salvation. He, however, who faileth to attain to knowledge,

should yet devote himself to piety as dependent on action (sacrifices

&c.). But he that devoteth himself to such piety, moved thereto by desire

of salvation, can never achieve success. His sacrifices bear no fruit and

partake of the nature of cruelty. Piety which is dependent on action that

proceedeth not from the desire of fruit, is, in case of such men Yoga

itself.'

"Ashtaka said, 'O king, thou lookest like a young man; thou art handsome

and decked with a celestial garland. Thy splendour is great! Whence dost

thou come and where dost thou go? Whose messenger art thou? Art thou

going down into the Earth?'

"Yayati said, 'Fallen from heaven upon the loss of all my religious

merits, I am doomed to enter the Earth-hell. Indeed, I shall go there

after I have finished my discourse with you. Even now the regents of the

points of the universe command me to hasten thither. And, O king, I have

obtained it as a boon from Indra that though fall I must upon the earth,

yet I should fall amidst the wise and the virtuous. Ye are all wise and

virtuous that are assembled here.'

"Ashtaka said, 'Thou art acquainted with everything. I ask thee, O king,

are there any regions for myself to enjoy in heaven or in the firmament?

If there be, then, thou shalt not fall, though falling.'

"Yayati answered, 'O king, there are as many regions for thee to enjoy in

heaven even as the number of kine and horses on Earth with the animals in

the wilderness and on the hills.'

"Ashtaka said, 'If there are worlds for me to enjoy, as fruits of my

religious merits, in heaven, O king, I give them all unto thee.

Therefore, though falling, thou shalt not fall. O, take thou soon all

those, wherever they be, in heaven or in the firmament. Let thy sorrow

cease.'

"Yayati answered, 'O best of kings, a Brahma-knowing Brahmana alone can

take in gift, but not one like ourselves. And, O monarch, I myself have

given away to Brahmanas as one should. Let no man who, is not a Brahmana

and let not the wife of a learned Brahmana ever live in infamy by

accepting gifts. While on earth, I ever desired to perform virtuous acts.

Having never done so before, how shall I now accept a gift?'

"Pratardana who was amongst them asked, 'O thou of the handsomest form, I

am Pratardana by name. I ask thee if there are any worlds for me to enjoy

as fruits of my religious merits, in heaven or the firmament? Answer me,

thou art acquainted with everything.'

"Yayati said, 'O king, numberless worlds, full of felicity, effulgent

like the solar disc, and where woe can never dwell, await thee. If thou

dwellest in each but for seven days, they would not yet be exhausted.'

"Pratardana said, 'These then I give unto thee. Therefore, though

falling, thou must not fall. Let the worlds that are mine be thine,

whether they be in the firmament or heaven. O, soon take them. Let thy

woes cease.'

"Yayati answered, 'O monarch, no king of equal energy should ever desire

to receive as gift the religious merits of another king acquired by Yoga

austerities. And no king who is afflicted with calamity through the fates

should, if wise, act in a censurable way. A king keeping his eye fixed

for ever on virtue should walk along the path of virtue like myself and,

knowing what his duties are, should not act so meanly as thou directest.

When others desirous of acquiring religious merits do not accept gifts,

how can I do what they themselves do not? On the conclusion of this

speech, that best of kings, Yayati, was then addressed by Vasumat in the

following words.'"

SECTION XCIII

(Sambhava Parva continued)

"Vasumat said, 'I am Vasumat, the son of Oshadaswa. I would ask thee, O

king, whether there are any worlds for me to enjoy as fruits of my

religious merits, in heaven or the firmament. Thou art, O high-souled

one, acquainted with all holy regions.'

"Yayati answered, 'There are as many regions for thee to enjoy in heaven

as the number of places in the firmament, the Earth and the ten points of

the universe illumined by the Sun.'

"Vasumat then said, 'I give them to thee. Let those regions that are for

me be thine. Therefore, though falling, thou shall not fall. If to accept

them as gift be improper for thee, then, O monarch, buy them for a straw?'

"Yayati answered, 'I do not remember having ever bought and sold anything

unfairly. This has never been done by other kings. How shall I therefore

do it?'

"Vasumat said, 'If buying them, O king, be regarded by thee as improper,

then take them as gilt from me. For myself I answer that I will never go

to those regions that are for me. Let them, therefore, be thine.'

"Sivi then addressed the king thus, I am, O king, Sivi by name, the son

of Usinara. O father, are there in the firmament or in heaven any worlds

for me to enjoy? Thou knowest every region that one may enjoy as the

fruit of his religious merit.'

"Yayati said, 'Thou hast never, by speech or in mind, disregarded the

honest and the virtuous that applied to thee. There are infinite worlds

for thee to enjoy in heaven, all blazing like lightning.' Sivi then said,

'If thou regardest their purchase as improper, I give them to thee. Take

them all, O king! I shall never take them, viz., those regions where the

wise never feel the least disquiet.'

Yayati answered, 'O Sivi, thou hast indeed, obtained for thyself,

possessed of the prowess of Indra, infinite worlds. But I do not desire

to enjoy regions given to me by others. Therefore, I accept not thy gift.'

"Ashtaka then said, 'O king, each of us has expressed his desire to give

thee worlds that each of us has acquired by his religious merits. Thou

acceptest not them. But leaving them for thee, we shall descend into the

Earth-hell.'

"Yayati answered, 'Ye all are truth-loving and wise. Give me that which I

deserve. I shall not be able to do what I have never done before.'

"Ashtaka then said, 'Whose are those five golden cars that we see? Do men

that repair to these regions of everlasting bliss ride in them?'

"Yayati answered, 'Those five golden cars displayed in glory, and blazing

as fire, would indeed, carry you to regions of bliss.'

"Ashtaka said, 'O king, ride on those cars thyself and repair to heaven.

We can wait. We follow thee in time.'

"Yayati said, 'We can now all go together. Indeed, all of us have

conquered heaven. Behold, the glorious path to heaven becomes visible."

"Vaisampayana continued, 'Then all those excellent monarchs riding in

those cars set out for heaven for gaining admittance into it,

illuminating the whole firmament by the glory of their virtues.'

"Then Ashtaka, breaking the silence asked, 'I had always thought that

Indra was my especial friend, and that I, of all others, should first

obtain admittance into heaven. But how is it that Usinara's son, Sivi

hath already left us behind?'

"Yayati answered, 'This Usinara's son had given all he possessed for

attaining to the region of Brahman. Therefore, is he the foremost among

us. Besides, Sivi's liberality, asceticism, truth, virtue, modesty,

forgiveness, amiability, desire of performing good acts, have been so

great that none can measure them!'

"Vaisampayana continued, 'After this, Ashtaka, impelled by curiosity,

again asked his maternal grandfather resembling Indra himself, saying, 'O

king, I ask thee, tell me truly, whence thou art, who thou art, and whose

son? Is there any other Brahmana or Kshatriya who hath done what thou

didst on earth?' Yayati answered, 'I tell thee truly, I am Yayati, the

son of Nahusha and the father of Puru. I was lord of all the Earth. Ye

are my relatives; I tell thee truly, I am the maternal grandfather of you

all. Having conquered the whole earth, I gave clothes to Brahmanas and

also a hundred handsome horses fit for sacrificial offering. For such

acts of virtue, the gods became propitious to those that perform them. I

also gave to Brahmanas this whole earth with her horses and elephants and

kine and gold all kinds of wealth, along with a hundred Arbudas of

excellent milch cows. Both the earth and the firmament exist owing to my

truth and virtue; fire yet burneth in the world of men owing to my truth

and virtue. Never hath a word spoken by me been untrue. It is for this

that the wise adore Truth. O Ashtaka, all I have told thee, Pratardana,

and Vasumat, is Truth itself. I know it for certain that the gods and the

Rishis and all the mansions of the blessed are adorable only because of

Truth that characteriseth them all. He that will without malice duly read

unto good Brahmanas his account of our ascension to heaven shall himself

attain to the same worlds with us.'

"Vaisampayana continued, 'It was thus that the illustrious king Yayati of

high achievements, rescued by his collateral descendants, ascended to

heaven, leaving the earth and covering the three worlds with the fame of

his deeds.'"

SECTION XCIV

(Sambhava Parva continued)

"Janamejaya said, 'O adorable one, I desire to hear the histories of

those kings who were descended from Puru. O tell me of each as he was

possessed of prowess and achievements. I have, indeed, heard that in

Puru's line there was not a single one who was wanting in good behaviour

and prowess, or who was without sons. O thou of ascetic wealth, I desire

to hear the histories in detail of those famous monarchs endued with

learning and all accomplishments.'

"Vaisampayana said, 'Asked by thee, I shall tell thee all about the

heroic-kings in Puru's line, all equal unto Indra in prowess, possessing

great affluence and commanding the respect of all for their

accomplishments.

"Puru had by his wife Paushti three sons, Pravira, Iswara, and Raudraswa,

all of whom were mighty car-warriors. Amongst them, Pravira was the

perpetuator of the dynasty. Pravira had by his wife Suraseni a son named

Manasyu. And the latter of eyes like lotus-petals had his sway over the

whole Earth bounded by the four seas. And Manasyu had for his wife

Sauviri. And he begat upon her three sons called Sakta, Sahana, and

Vagmi. And they were heroes in battle and mighty car-warriors. The

intelligent and virtuous Kaudraswa begat upon the Apsara Misrakesi ten

sons who were all great bowmen. And they all grew up into heroes,

performing numerous sacrifices in honour of the gods. And they all had

sons, were learned in all branches of knowledge and ever devoted to

virtue. They are Richeyu, and Kaksreyu and Vrikeyu of great prowess;

Sthandileyu, and Vaneyu, and Jaleyu of great fame; Tejeyu of great

strength and intelligence; and Satyeyu of the prowess of Indra; Dharmeyu,

and Sannateyu the tenth of the prowess of the celestials. Amongst them

all, Richeyu became the sole monarch of the whole earth and was known by

the name of Anadhrishti. And in prowess he was like unto Vasava amongst

the celestials. And Anadhristi had a son of the name of Matinara who

became a famous and virtuous king and performed the Rajasuya and the

horse-sacrifice. And Matinara had four sons of immeasurable prowess,

viz., Tansu, Mahan, Atiratha, and Druhyu of immeasurable glory. (Amongst

them, Tansu of great prowess became the perpetrator of Puru's line). And

he subjugated the whole earth and acquired great fame and splendour. And

Tansu begat a son of great prowess named Ilina. And he became the

foremost of all conquerors and brought the whole world under his

subjection. And Ilina begat upon his wife Rathantara five sons with

Dushmanta at their head, all equal in might unto the five elements. They

were Dushmanta, Sura, Bhima, Pravasu, and Vasu. And, O Janamejaya, the

eldest of them, Dushmanta, became king. And Dushmanta had by his wife

Sakuntala an intelligent son named Bharata who became king. And Bharata

gave his name to the race of which he was the founder. And it is from him

that the fame of that dynasty hath spread so wide. And Bharata begat upon

his three wives nine sons in all. But none of them were like their father

and so Bharata was not at all pleased with them. Their mothers,

therefore, became angry and slew them all. The procreation of children by

Bharata, therefore, became vain. The monarch then performed a great

sacrifice and through the grace of Bharadwaja obtained a son named

Bhumanyu. And then Bharata, the great descendant of Puru, regarding

himself as really possessing a son, installed, O foremost one of

Bharata's race, that son as his heir-apparent. And Bhumanyu begat upon

his wife, Pushkarini six sons named Suhotra, Suhotri, Suhavih, Sujeya,

Diviratha and Kichika. The eldest of them all, Suhotra, obtained the

throne and performed many Rajasuyas and horse-sacrifices. And Suhotra

brought under his sway the whole earth surrounded by her belt of seas and

full of elephants, kine and horses, and all her wealth of gems of gold.

And the earth afflicted with the weight of numberless human beings and

elephants, horses, and cats, was, as it were, about to sink. And during

the virtuous reign of Suhotra the surface of the whole earth was dotted

all over with hundreds and thousands, of sacrificial stakes. And the lord

of the earth, Suhotra, begat, upon his wife Aikshaki three sons, viz.,

Ajamidha, Sumidha, and Purumidha. The eldest of them, Ajamidha, was the

perpetuator of the royal line. And he begat six sons,--Riksha was born of

the womb of Dhumini, Dushmanta and Parameshthin, of Nili, and Jahnu, Jala

and Rupina were born in that of Kesini. All the tribes of the Panchalas

are descended from Dushmanta and Parameshthin. And the Kushikas are the

sons of Jahnu of immeasurable prowess. And Riksha who was older than both

Jala and Rupina became king. And Riksha begat Samvarana, the perpetuator

of the royal line. And, O king, it hath been heard by us that while

Samvarana, the son of Riksha, was ruling the earth, there happened a

great loss of people from famine, pestilence, drought, and disease. And

the Bharata princes were beaten by the troops of enemies. And the

Panchalas setting out to invade the whole earth with their four kinds of

troops soon brought the whole earth under their sway. And with their ten

Akshauhinis the king of the Panchalas defeated the Bharata prince.

Samvarana then with his wife and ministers, sons and relatives, fled in

fear, and took shelter in the forest on the banks of the Sindhu extending

to the foot of the mountains. There the Bharatas lived for a full

thousand years, within their fort. And after they had lived there a

thousand years, one day the illustrious Rishi Vasishtha approached the

exiled Bharatas, who, on going out, saluted the Rishi and worshipped him

by the offer of Arghya. And entertaining him with reverence, they

represented everything unto that illustrious Rishi. And after he was

seated on his seat, the king himself approached the Rishi and addressed

him, saying, 'Be thou our priest, O illustrious one! We will endeavour to

regain our kingdom.' And Vasishtha answered the Bharatas by saying, 'Om'

(the sign of consent). It hath been heard by us that Vasishtha then

installed the Bharata prince in the sovereignty of all the Kshatriyas on

earth, making by virtue of his Mantras this descendant of Puru the

veritable horns of the wild bull or the tusks of the wild elephants. And

the king retook the capital that had been taken away from him and once

more made all monarchs pay tribute to him. The powerful Samvarana, thus

installed once more in the actual sovereignty of the whole earth,

performed many sacrifices at which the presents to the Brahmanas were

great.

"Samvarana begat upon his wife, Tapati, the daughter of Surya, a son

named Kuru. This Kuru was exceedingly virtuous, and therefore, he was

installed on the throne by his people. It is after his name that the

field called Kuru-jangala has become so famous in the world. Devoted to

asceticism, he made that field (Kurukshetra) sacred by practising

asceticism there. And it has been heard by us that Kuru's highly

intelligent wife, Vahini, brought forth five sons, viz., Avikshit,

Bhavishyanta, Chaitraratha, Muni and the celebrated Janamejaya. And

Avikshit begat Parikshit the powerful, Savalaswa, Adhiraja, Viraja,

Salmali of great physical strength, Uchaihsravas, Bhangakara and Jitari

the eighth. In the race of these were born, as the fruit of their pious

acts seven mighty car-warriors with Janamejaya at their head. And unto

Parikshit were born sons who were all acquainted with (the secrets of)

religion and profit. And they were named Kakshasena and Ugrasena, and

Chitrasena endued with great energy, and Indrasena and Sushena and

Bhimasena. And the sons of Janamejaya were all endued with great strength

and became celebrated all over the world. And they were Dhritarashtra who

was the eldest, and Pandu and Valhika, and Nishadha endued with great

energy, and then the mighty Jamvunada, and then Kundodara and Padati and

then Vasati the eighth. And they were all proficient in morality and

profit and were kind to all creatures. Among them Dhritarashtra became

king. And Dhritarashtra had eight sons, viz., Kundika, Hasti, Vitarka,

Kratha the fifth, Havihsravas, Indrabha, and Bhumanyu the invincible, and

Dhritarashtra had many grandsons, of whom three only were famous. They

were, O king, Pratipa, Dharmanetra, Sunetra. Among these three, Pratipa

became unrivalled on earth. And, O bull in Bharata's race, Pratipa begat

three sons, viz., Devapi, Santanu, and the mighty car-warrior Valhika.

The eldest Devapi adopted the ascetic course of life, impelled thereto by

the desire of benefiting his brothers. And the kingdom was obtained by

Santanu and the mighty car-warrior Valhika.

"O monarch, besides, there were born in the race of Bharata numberless

other excellent monarchs endued with great energy and like unto the

celestial Rishis themselves in virtue and ascetic power. And so also in

the race of Manu were born many mighty car-warriors like unto the

celestials themselves, who by their number swelled the Aila dynasty into

gigantic proportions.'"

SECTION XCV

(Sambhava Parva continued)

"Janamejaya said, 'O Brahmana, I have now heard from thee this great

history of my ancestors. I had also heard from thee about the great

monarchs that were born in this line. But I have not been gratified, this

charming account being so short. Therefore, be pleased, O Brahmana, to

recite the delightful narrative just in detail commencing from Manu, the

lord of creation. Who is there that will not be charmed with such an

account, as it is sacred? The fame of these monarchs increased by their

wisdom, virtue, accomplishments, and high character, hath so swelled as

to cover the three worlds. Having listened to the history, sweet as

nectar, of their liberality, prowess, physical strength, mental vigour,

energy, and perseverance, I have not been satiated!'

"Vaisampayana said, 'Hear then, O monarch, as I recite in full the

auspicious account of thy own race just as I had heard it from Dwaipayana

before.

"Daksha begat Aditi, and Aditi begat Vivaswat, and Vivaswat begat Manu,

and Manu begat Ha and Ha begat Pururavas. And Pururavas begat Ayus, and

Ayus begat Nahusha, and Nahusha begat Yayati. And Yayati had two wives,

viz., Devayani, the daughter of Usanas, and Sarmishtha the daughter of

Vrishaparvan. Here occurs a sloka regarding (Yayati's) descendants,

'Devayani gave birth to Yadu and Turvasu; and Vrishaparvan's daughter,

Sarmishtha gave birth to Druhyu, Anu, and Puru., And the descendants of

Yadu are the Yadavas and of Puru are the Pauravas. And Puru had a wife of

the name of Kausalya, on whom he begat a son named Janamejaya who

performed three horse-sacrifices and a sacrifice called Viswajit. And

then he entered into the woods. And Janamejaya had married Ananta, the

daughter of Madhava, and begat upon her a son called Prachinwat. And the

prince was so called because he had conquered all the eastern countries

up to the very confines of the region where the Sun rises. And Prachinwat

married Asmaki, a daughter of the Yadavas and begat upon her a son named

Sanyati. And Sanyati married Varangi, the daughter of Drishadwata and

begat upon her a son named Ahayanti. And Ahayanti married Bhanumati, the

daughter of Kritavirya and begat upon her a son named Sarvabhauma. And

Sarvabhauma married Sunanda, the daughter of the Kekaya prince, having

obtained her by force. And he begat upon her a son named Jayatsena, who

married Susrava, the daughter of the Vidarbha king and begat upon her

Avachina, And Avachina also married another princess of Vidarbha, Maryada

by name. And he begat on her a son named Arihan. And Arihan married Angi

and begat on her Mahabhauma. And Mahabhauma married Suyajna, the daughter

of Prasenajit. And of her was born Ayutanayi. And he was so called

because he had performed a sacrifice at which the fat of an Ayuta (ten

thousands) of male beings was required. And Ayutanayi took for a wife

Kama, the daughter of Prithusravas. And by her was born a son named

Akrodhana, who took to wife Karambha, the daughter of the king of

Kalinga. And of her was born Devatithi, and Devatithi took for his wife

Maryada, the princess of Videha. And of her was born a son named Arihan.

And Arihan took to wife Sudeva, the princess of Anga, and upon her he

begat a son named Riksha. And Riksha married Jwala, the daughter of

Takshaka, and he begat upon her a son of the name of Matinara, who

performed on the bank of Saraswati the twelve years' sacrifice said to be

so efficacious. On conclusion of the sacrifice, Saraswati appeared in

person before the king and chose him for husband. And he begat upon her a

son named Tansu. Here occurs a sloka descriptive of Tansu's descendants.

"Tansu was born of Saraswati by Matinara. And Tansu himself begat a son

named Ilina on his wife, the princess Kalingi.

"Ilina begat on his wife Rathantari five sons, of whom Dushmanta was the

eldest. And Dushmanta took to wife Sakuntala, the daughter of Viswamitra.

And he begat on her a son named Bharata. Here occurs two slokas about

(Dushmanta's) descendants.

"The mother is but the sheath of flesh in which the father begets the

son. Indeed the father himself is the son. Therefore, O Dushmanta,

support thy son and insult not Sakuntala. O god among men, the father

himself becoming the son rescueth himself from hell. Sakuntala hath truly

said that thou art the author of this child's being.

"It is for this (i.e., because the king supported his child after hearing

the above speech of the celestial messenger) that Sakuntala's son came to

be called Bharata (the supported). And Bharata married Sunanda, the

daughter of Sarvasena, the king of Kasi, and begat upon her the son named

Bhumanyu. And Bhumanyu married Vijaya, the daughter of Dasarha. And he

begat upon her a son Suhotra who married Suvarna, the daughter of

Ikshvaku. To her was born a son named Hasti who founded this city, which

has, therefore, been called Hastinapura. And Hasti married Yasodhara, the

princess of Trigarta. And of her was born a son named Vikunthana who took

for a wife Sudeva, the princess of Dasarha. And by her was born a son

named Ajamidha. And Ajamidha had four wives named Raikeyi, Gandhari,

Visala and Riksha. And he begat on them two thousand and four hundred

sons. But amongst them all, Samvarana became the perpetuator of the

dynasty. And Samvarana took for his wife Tapati, the daughter of

Vivaswat. And of her was born Kuru, who married Subhangi, the princess of

Dasarha. And he begat on her a son named Viduratha, who took to wife

Supriya, the daughter of the Madhavas. And he begat upon her a son named

Anaswan. And Anaswan married Amrita, the daughter of the Madhavas. And of

her was born a son named Parikshit, who took for his wife Suvasa, the

daughter of the Vahudas, and begat upon her a son named Bhimasena. And

Bhimasena married Kumari, the princess of Kekaya and begat upon her

Pratisravas whose son was Pratipa. And Pratipa married Sunanda, the

daughter of Sivi, and begat upon her three sons, viz., Devapi, Santanu

and Valhika. And Devapi, while still a boy, entered the woods as a

hermit. And Santanu became king. Here occurs a sloka in respect of

Santanu.

"Those old men that were touched by this monarch not only felt an

indescribable sensation of pleasure but also became restored to youth.

Therefore, this monarch was called Santanu.

"And Santanu married Ganga, who bore him a son Devavrata who was

afterwards called Bhishma. And Bhishma, moved by the desire of doing good

to his father, got him married to Satyavati who was also called

Gandhakali. And in her maidenhood she had a son by Parasara, named

Dwaipayana. And upon her Santanu begat two other sons named Chitrangada

and Vichitravirya. And before they attained to majority, Chitrangada had

been slain by the Gandharvas. But Vichitravirya became king, and married

the two daughters of the king of Kasi, named Amvika and Amvalika. But

Vichitravirya died childless. Then Satyavati began to think as to how the

dynasty of Dushmanta might be perpetuated. Then she recollected the Rishi

Dwaipayana. The latter coming before her, asked, 'What are thy commands?'

'She said, 'Thy brother Vichitravirya hath gone to heaven childless.

Beget virtuous children for him.' Dwaipayana, consenting to this, begat

three children, viz., Dhritarashtra, Pandu, and Vidura. King

Dhritarashtra had a hundred sons by his wife, Gandhari in consequence of

the boon granted by Dwaipayana. And amongst those hundred sons of

Dhritarashtra, four became celebrated. They are Duryodhana, Duhsasana,

Vikarna, and Chitrasena. And Pandu had two jewels of wives, viz., Kunti,

also called Pritha, and Madri. One day Pandu, while out a-hunting, saw a

deer covering its mate. That was really a Rishi in the form of a deer.

Seeing the deer in that attitude, he killed it with his arrows, before

its desire was gratified. Pierced with the king's arrow, the deer quickly

changed its form and became a Rishi, and said unto Pandu, 'O Pandu, thou

art virtuous and acquainted also with the pleasure derived from the

gratification of one's desire. My desire unsatisfied, thou hast slain me!

Therefore, thou also, when so engaged and before thou art gratified,

shalt die!' Pandu, hearing this curse, became pale, and from that time

would not go in unto his wives. And he told them these words, 'Through my

own fault, I have been cursed! But I have heard that for the childless

there are no regions hereafter.' Therefore, he solicited Kunti to have

offspring raised for him. And Kunti said, 'Let it be', So she raised up

offspring. By Dharma she had Yudhishthira; by Maruta, Bhima: and by

Sakra, Arjuna. And Pandu, well-pleased with her, said, 'This thy co-wife

is also childless. Therefore, cause her also to bear children.' Kunti

saying, 'So be it,' imparted unto Madri the mantra of invocation. And on

Madri were raised by the twin Aswins, the twins Nakula and Sahadeva. And

(one day) Pandu, beholding Madri decked with ornaments, had his desire

kindled. And, as soon as he touched her, he died. Madri ascended the

funeral pyre with her lord. And she said unto Kunti, 'Let these twins of

mine be brought up by thee with affection.' After some time those five

Pandavas were taken by the ascetics of the woods to Hastinapura and there

introduced to Bhishma and Vidura. And after introducing them, the

ascetics disappeared in the very sight of all. And after the conclusion

of the speech of those ascetics, flowers were showered down upon the

spot, and the celestial drums also were beaten in the skies. The Pandavas

were then taken (by Bhishma). They then represented the death of their

father and performed his last honours duly. And as they were brought up

there, Duryodhana became exceedingly jealous of them. And the sinful

Duryodhana acting like Rakshasa tried various means to drive them away.

But what must be can never be frustrated. So all Duryodhana's efforts

proved futile. Then Dhritarashtra sent them, by an act of deception to

Varanavata, and they went there willingly. There an endeavour was made to

burn them to death; but it proved abortive owing to the warning counsels

of Vidura. After that the Pandavas slew Hidimva, and then they went to a

town called Ekachakra. There also they slew a Rakshasa of the name of

Vaka and then went to Panchala. And there obtaining Draupadi for a wife

they returned to Hastinapura. And there they dwelt for some time in peace

and begat children. And Yudhishthira begat Prativindhya; Bhima, Sutasoma;

Arjuna, Srutakriti; Nakula, Satanika; and Sahadeva, Srutakarman. Besides

these, Yudhishthira, having obtained for his wife Devika, the daughter of

Govasana of the Saivya tribe, in a self-choice ceremony, begat upon her a

son named Yaudheya. And Bhima also obtaining for a wife Valandhara, the

daughter of the king of Kasi, offered his own prowess as dower and begat

upon her a son named Sarvaga. And Arjuna also, repairing to Dwaravati,

brought away by force Subhadra. the sweet-speeched sister of Vasudeva,

and returned in happiness to Hastinapura. And he begat upon her a son

named Abhimanyu endued with all accomplishments and dear to Vasudeva

himself. And Nakula obtaining for his wife Karenumati, the princess of

Chedi, begat upon her a son named Niramitra. And Sahadeva also married

Vijaya, the daughter of Dyutimat, the king of Madra, obtaining her in a

self-choice ceremony and begat upon her a son named Suhotra. And

Bhimasena had some time before begat upon Hidimva a son named

Ghatotkacha. These are the eleven sons of the Pandavas. Amongst them all,

Abhimanyu was the perpetuator of the family. He married Uttara, the

daughter of Virata, who brought forth a dead child whom Kunti took up on

her lap at the command of Vasudeva who said, 'I will revive this child of

six months.' And though born before time, having been burnt by the fire

of (Aswatthaman's weapon) and, therefore, deprived of strength and energy

he was revived by Vasudeva and endued with strength, energy and prowess.

And after reviving him, Vasudeva said, 'Because this child hath been born

in an extinct race, therefore, he shall be called Parikshit'. And

Parikshit married Madravati, thy mother, O king, and thou art born to

her, O Janamejaya! Thou hast also begotten two sons on thy wife

Vapushtama, named Satanika and Sankukarna. And Satanika also hath

begotten one son named Aswamedhadatta upon the princess of Videha.

"Thus have I, O king, recited the history of the descendants of Puru and

of the Pandavas. This excellent, virtue-increasing, and sacred history

should ever be listened to by vow-observing Brahmanas, by Kshatriyas

devoted to the practices of their order and ready to protect their

subjects; by Vaisyas with attention, and by Sudras with reverence, whose

chief occupation is to wait upon the three other orders. Brahmanas

conversant in the Vedas and other persons, who with attention and

reverence recite this sacred history or listen to it when recited,

conquer the heavens and attain to the abode of the blessed. They are also

always respected and adored by the gods, Brahamanas, and other men. This

holy history of Bharata hath been composed by the sacred and illustrious

Vyasa. Veda-knowing Brahmanas and other persons who with reverence and

without malice hear it recited, earn great religious merits and conquer

the heavens. Though sinning, they are not disregarded by any one. Here

occurs a sloka, 'This (Bharata) is equal unto the Vedas: it is holy and

excellent. It bestoweth wealth, fame, and life. Therefore, it should be

listened to by men with rapt attention.'"