The Mahabharata of Krishna-Dwaipayana Vyasa BOOK 18 Svargarohanika-parva

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 18

Svargarohanika-parva

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned and Proofed by Mantra Caitanya. Additional proofing and

formatting at sacred-texts.com, by J. B. Hare, October 2003.

1

Om! Having bowed down into Narayana, and to Nara, the foremost of men, as

also to the goddess Sarasvati, should the word "Jaya" be uttered.

Janamejaya said, "Having attained to Heaven, what regions were

respectively attained by my grandsires of old, viz., the Pandavas and the

sons of Dhritarashtra? I desire to hear this. I think that thou art

conversant with everything, having been taught by the great Rishi Vyasa

of wonderful feats.

Vaishampayana said, "Listen now to what thy grandsires, Yudhishthira and

others, did after having attained to Heaven, that place of the deities.

Arrived at Heaven, king Yudhishthira the just, beheld Duryodhana endued

with prosperity and seated on an excellent seat. He blazed with

effulgence like the sun and wore all those signs of glory which belong to

heroes. And he was in the company of many deities of blazing effulgence

and of Sadhyas of righteous deeds. Yudhishthira, beholding Duryodhana and

his prosperity, became suddenly filled with rage and turned back from the

sight.

"He loudly addressed his companions, saying, I do not desire to share

regions of felicity with Duryodhana who was stained by cupidity and

possessed of little foresight. It was for him that friends, and kinsmen,

over the whole Earth were slaughtered by us whom he had afflicted greatly

in the deep forest. It was for him that the virtuous princess of Pancala,

Draupadi of faultless features, our wife, was dragged into the midst of

the assembly before all our seniors. Ye gods, I have no desire to even

behold Suyodhana. I wish to go there where my brothers are.

"Narada, smiling, told him, It should not be so, O king of kings. While

residing in Heaven, all enmities cease. O mighty-armed Yudhishthira, do

not say so about king Duryodhana. Hear my words. Here is king Duryodhana.

He is worshipped with the gods by those righteous men and those foremost

of kings who are now denizens of Heaven. By causing his body to be poured

as a libation on the fire of battle, he has obtained the end that

consists in attainment of the region for heroes. You and your brothers,

who were veritable gods on Earth, were always persecuted by this one. Yet

through his observance of Kshatriya practices he has attained to this

region. This lord of Earth was not terrified in a situation fraught with

terror.

"O son, thou shouldst not bear in mind the woes inflicted on thee on

account of the match at dice. It behoveth thee not to remember the

afflictions of Draupadi. It behoveth thee not to remember the other woes

which were yours in consequence of the acts of your kinsmen,the woes,

viz., that were due to battle or to other situations. Do thou meet

Duryodhana now according to the ordinances of polite intercourse. This is

Heaven, O lord of men. There can be no enmities here.

"Though thus addressed by Narada, the Kuru king Yudhishthira, endued with

great intelligence, enquired about his brothers and said, If these

eternal regions reserved for heroes be Duryodhanas, that unrighteous and

sinful wight, that man who was the destroyer of friends and of the whole

world, that man for whose sake the entire Earth was devastated with all

her horses and elephants and human beings, that wight for whose sake we

were burnt with wrath in thinking of how best we might remedy our wrongs,

I desire to see what regions have been attained by those high-souled

heroes, my brothers of high vows, steady achievers of promises, truthful

in speech, and distinguished for courage. The high-souled Karna, the son

of Kunti, incapable of being baffled in battle, Dhrishtadyumna, Satyaki,

the sons of Dhrishtadyumna and those other Kshatriyas who met with death

in the observance of Kshatriya practices, where are those lords of Earth,

O Brahmana? I do not see them here, O Narada. I desire to see, O Narada,

Virata and Drupada and the other great Kshatriyas headed by Dhrishtaketu,

as also Shikhandi, the Pancala prince, the sons of Draupadi, and

Abhimanyu, irresistible in battle.

2

"Yudhishthira said, Ye deities, I do not see here Radhas son of

immeasurable prowess, as also my high-souled brothers, and Yudhamanyu and

Uttamaujas, those great car-warriors that poured their bodies (as

libations) on the fire of battle, those kings and princes that met with

death for my sake in battle. Where are those great car-warriors that

possessed the prowess of tigers? Have those foremost of men acquired this

region? If those great car-warriors have obtained these regions, then

only do you know, ye gods, that I shall reside here with those

high-souled ones. If this auspicious and eternal region has not been

acquired by those kings, then know, ye gods, that without those brothers

and kinsmen of mine, I shall not live here. At the time of performing the

water rites (after the battle), I heard my mother say, Do thou offer

oblations of water unto Karna. Since hearing those words of my mother, I

am burning with grief. I grieve also incessantly at this, ye gods, that

when I marked the resemblance between the feet of my mother and those of

Karna of immeasurable soul, I did not immediately place myself under

orders of that afflicter of hostile ranks. Ourselves joined with Karna,

Shakra himself would have been unable to vanquish in battle. Wherever may

that child of Surya be, I desire to see him. Alas, his relationship with

us being unknown, I caused him to be slain by Arjuna. Bhima also of

terrible prowess and dearer to me than my life-breaths, Arjuna too,

resembling Indra himself, the twins also that resembled the Destroyer

himself in prowess, I desire to behold. I wish to see the princess of

Pancala, whose conduct was always righteous. I wish not to stay here. I

tell you the truth. Ye foremost ones among the deities, what is Heaven to

me if I am dissociated from my brothers? That is Heaven where those

brothers of mine are. This, in my opinion, is not Heaven.

"The gods said, If thou longest to be there, go then, O son, without

delay. At the command of the chief of the deities, we are ready to do

what is agreeable to thee.

Vaishampayana continued: Having said so, the gods then ordered the

celestial messenger, O scorcher of foes, saying, Do thou show unto

Yudhishthira his friends and kinsmen. Then the royal son of Kunti and the

celestial messenger proceeded together, O foremost of kings, to that

place where those chiefs of men (whom Yudhishthira had wished to see)

were. The celestial messenger proceeded first, the king followed him

behind. The path was inauspicious and difficult and trodden by men of

sinful deeds. It was enveloped in thick darkness, and covered with hair

and moss forming its grassy vesture. Polluted with the stench of sinners,

and miry with flesh and blood, it abounded with gadflies and stinging

bees and gnats and was endangered by the inroads of grisly bears. Rotting

corpses lay here and there. Overspread with bones and hair, it was

noisome with worms and insects. It was skirted all along with a blazing

fire. It was infested by crows and other birds and vultures, all having

beaks of iron, as also by evil spirits with long mouths pointed like

needles. And it abounded with inaccessible fastnesses like the Vindhya

mountains. Human corpses were scattered over it, smeared with fat and

blood, with arms and thighs cut off, or with entrails torn out and legs

severed.

"Along that path so disagreeable with the stench of corpses and awful

with other incidents, the righteous-souled king proceeded, filled with

diverse thoughts. He beheld a river full of boiling water and, therefore,

difficult to cross, as also a forest of trees whose leaves were sharp

swords and razors. There were plains full of fine white sand exceedingly

heated, and rocks and stones made of iron. There were many jars of iron

all around, with boiling oil in them. Many a Kuta-salmalika was there,

with sharp thorns and, therefore, exceedingly painful to the touch. The

son of Kunti beheld also the tortures inflicted upon sinful men.

"Beholding that inauspicious region abounding with every sort of

foulness, Yudhishthira asked the celestial messenger, saying, How far

shall we proceed along a path like this? It behoveth thee to tell me

where those brothers of mine are. I desire also to know what region is

this of the gods?

"Hearing these words of king Yudhishthira the just, the celestial

messenger stopped in his course and replied, saying, Thus far is your

way. The denizens of Heaven commanded me that having come thus far, I am

to stop. If thou art tired, O king of kings, thou mayst return with me.

"Yudhishthira, however, was exceedingly disconsolate and stupefied by the

foul odour. Resolved to return, O Bharata, he retraced his steps.

Afflicted by sorrow and grief, the righteous-souled monarch turned back.

Just at that moment he heard piteous lamentations all around, O son of

Dharma, O royal sage, O thou of sacred origin, O son of Pandu, do thou

stay a moment for favouring us. At thy approach, O invincible one, a

delightful breeze hath begun to blow, bearing the sweet scent of thy

person. Great hath been our relief at this. O foremost of kings,

beholding thee, O first of men, great hath been our happiness. O son of

Pritha, let that happiness last longer through thy stay here, for a few

moments more. Do thou remain here, O Bharata, for even a short while. As

long as thou art here, O thou of Kurus race, torments cease to afflict

us. These and many similar words, uttered in piteous voices by persons in

pain, the king heard in that region, wafted to his ears from every side.

"Hearing those words of beings in woe, Yudhishthira of compassionate

heart exclaimed aloud, Alas, how painful! And the king stood still. The

speeches of those woe-begone and afflicted persons seemed to the son of

Pandu to be uttered in voices that he had heard before although he could

not recognise them on that occasion.

"Unable to recognise voices, Dharmas son, Yudhishthira, enquired, saying,

Who are you? Why also do you stay here?

"Thus addressed, they answered him from all sides, saying, I am Karna! I

am Bhimasena! I am Arjuna! I am Nakula! I am Sahadeva! I am

Dhrishtadyumna! I am Draupadi! We are the sons of Draupadi! Even thus, O

king, did those voices speak.

"Hearing those exclamations, O king, uttered in voices of pain suitable

to that place, the royal Yudhishthira asked himself What perverse destiny

is this? What are those sinful acts which were committed by those

high-souled beings, Karna and the sons of Draupadi, and the

slender-waisted princess of Pancala, so that their residence has been

assigned in this region of foetid smell and great woe? I am not aware of

any transgression that can be attributed to these persons of righteous

deeds. What is that act by doing which Dhritarashtras son, king

Suyodhana, with all his sinful followers, has become invested with such

prosperity? Endued with prosperity like that of the great Indra himself,

he is highly adored. What is that act through the consequence of which

these (high-souled ones) have fallen into Hell? All of them were

conversant with every duty, were heroes, were devoted to truth and the

Vedas; were observant of Kshatriya practices; were righteous in their

acts; were performers of sacrifices; and givers of large presents unto

brahmanas. Am I asleep or awake? Am I conscious or unconscious? Or, is

all this a mental delusion due to disorders of the brain?

"Overwhelmed by sorrow and grief, and with his senses agitated by

anxiety, king Yudhishthira indulged in such reflections for a long time.

The royal son of Dharma then gave way to great wrath. Indeed,

Yudhishthira then censured the gods, as also Dharma himself. Afflicted by

the very foul odour, he addressed the celestial messenger, saying, Return

to the presence of those whose messenger thou art. Tell them that I shall

not go back to where they are, but shall stay even here, since, in

consequence of my companionship, these afflicted brothers of mine have

become comforted. Thus addressed by the intelligent son of Pandu, the

celestial messenger returned to the place where the chief of the deities

was, viz., he of a hundred sacrifices. He represented unto him the acts

of Yudhishthira. Indeed, O ruler of men, he informed Indra of all that

Dharmas son had said!

3

Vaishampayana said, "King Yudhishthira the just, the son of Pritha, had

not stayed there for more than a moment when, O thou of Kurus race, all

the gods with Indra at their head came to that spot. The deity of

Righteousness in his embodied form also came to that place where the Kuru

king was, for seeing that monarch. Upon the advent of those deities of

resplendent bodies and sanctified and noble deeds, the darkness that had

overwhelmed that region immediately disappeared. The torments undergone

by beings of sinful deeds were no longer seen. The river Vaitarani, the

thorny Salmali, the iron jars, and the boulders of rock, so terrible to

behold, also vanished from sight. The diverse repulsive corpses also,

which the Kuru king had seen, disappeared at the same time. Then a

breeze, delicious and fraught with pleasant perfumes, perfectly pure and

delightfully cool, O Bharata, began to blow on that spot in consequence

of the presence of the gods. The Maruts, with Indra, the Vasus with the

twin Ashvinis, the Sadhyas, the Rudras, the Adityas, and the other

denizens of Heaven, as also the Siddhas and the great Rishis, all came

there where Dharmas royal son of great energy was.

"Then Shakra, the lord of the deities, endued with blazing prosperity,

addressed Yudhishthira and comforting him, said, O Yudhishthira of mighty

arms, come, come, O chief of men. These illusions have ended, O puissant

one. Success has been attained by thee, O mighty-armed one, and eternal

regions (of felicity) have become thine. Thou shouldst not yield to

wrath. Listen to these words of mine. Hell, O son, should without doubt

be beheld by every king. Of both good and bad there is abundance, O chief

of men. He who enjoys first the fruits of his good acts must afterwards

endure Hell. He, on the other hand, who first endures Hell, must

afterwards enjoy Heaven. He whose sinful acts are many enjoys Heaven

first. It is for this, O king, that desirous of doing thee good, I caused

thee to be sent for having a view of Hell. Thou hadst, by a pretence,

deceived Drona in the matter of his son. Thou hast, in consequence

thereof, been shown Hell by an act of deception. After the manner of

thyself, Bhima and Arjuna, and Draupadi, have all been shown the place of

sinners by an act of deception. Come, O chief of men, all of them have

been cleansed of their sins. All those kings who had aided thee and who

have been slain in battle, have all attained to Heaven. Come and behold

them, O foremost one of Bharatas race.

"Karna, the mighty bowman, that foremost of all wielders of weapons for

whom thou art grieving, has also attained to high success. Behold, O

puissant one, that foremost of men, viz., the son of Surya. He is in that

place which is his own, O mighty-armed one. Kill this grief of thine, O

chief of men. Behold thy brothers and others, those kings, that is, who

had espoused thy side. They have all attained to their respective places

(of felicity). Let the fever of thy heart be dispelled. Having endured a

little misery first, from this time, O son of Kurus race, do thou sport

with me in happiness, divested of grief and all thy ailments dispelled. O

mighty-armed one, do thou now enjoy, O king, the rewards of all thy deeds

of righteousness of those regions which thou hast acquired thyself by thy

penances and of all thy gifts. Let deities and Gandharvas, and celestial

Apsaras, decked in pure robes and excellent ornaments, wait upon and

serve thee for thy happiness. Do thou, O mighty-armed one, enjoy now

those regions (of felicity) which have become thine through the Rajasuya

sacrifice performed by thee and whose felicities have been enhanced by

the sacrificial scimitar employed by thee. Let the high fruits of thy

penances be enjoyed by thee. Thy regions, O Yudhishthira, are above,

those of kings. They are equal to those of Hariscandra, O son of Pritha.

Come, and sport there in bliss. There where the royal sage Mandhatri is,

there where king Bhagiratha is, there where Dushmantas son Bharata is,

there wilt thou sport in bliss. Here is the celestial river, sacred and

sanctifying the three worlds. It is called Heavenly Ganga. Plunging into

it, thou wilt go to thy own regions. Having bathed in this stream, thou

wilt be divested of thy human nature. Indeed, thy grief dispelled, thy

ailments conquered, thou wilt be freed from all enmities.

"While, O Kuru king, the chief of the gods was saying so unto

Yudhishthira, the deity of Righteousness, in his embodied form, then

addressed his own son and said, O king, I am greatly pleased, O thou of

great wisdom, with thee, O son, by thy devotion to me, by thy

truthfulness of speech, and forgiveness, and self-restraint. This,

indeed, is the third test, O king, to which I put thee. Thou art

incapable, O son of Pritha, of being swerved from thy nature or reason.

Before this, I had examined thee in the Dwaita woods by my questions,

when thou hadst come to that lake for recovering a couple of fire sticks.

Thou stoodst it well. Assuming the shape of a dog, I examined thee once

more, O son, when thy brothers with Draupadi had fallen down. This has

been thy third test; thou hast expressed thy wish to stay at Hell for the

sake of thy brothers. Thou hast become cleansed, O highly blessed one.

Purified of sin, be thou happy.

O son of Pritha, thy brothers, O king, were not such as to deserve Hell.

All this has been an illusion created by the chief of the gods. Without

doubt, all kings, O son, must once behold Hell. Hence hast thou for a

little while been subjected to this great affliction. O king, neither

Arjuna, nor Bhima, nor any of those foremost of men, viz., the twins, nor

Karna, ever truthful in speech and possessed of great courage, could be

deserving of Hell for a long time. The princess Krishna too, O

Yudhishthira, could not be deserving of that place of sinners. Come,

come, O foremost one of the Bharatas, behold Ganga who spreads her

current over the three worlds.

"Thus addressed, that royal sage, viz., thy grandsire, proceeded with

Dharma and all the other gods. Having bathed in the celestial river

Ganga, sacred and sanctifying and ever adored by the Rishis, he cast off

his human body. Assuming then a celestial form, king Yudhishthira the

just, in consequence of that bath, became divested of all his enmities

and grief. Surrounded by the deities, the Kuru king Yudhishthira then

proceeded from that spot. He was accompanied by Dharma, and the great

Rishis uttered his praises. Indeed, he reached that place where those

foremost of men, those heroes, viz., the Pandavas and the Dhartarashtras,

freed from (human) wrath, were enjoying each his respective status.

4

Vaishampayana said, "King Yudhishthira, thus praised by the gods, the

Maruts and the Rishis, proceeded to that place where those foremost ones

of Kurus race were. He beheld Govinda endued with his Brahma-form. It

resembled that form of his which had been seen before and which,

therefore, helped the recognition. Blazing forth in that form of his, he

was adorned with celestial weapons, such as the terrible discus and

others in their respective embodied forms. He was being adored by the

heroic Phalguna, who also was endued with a blazing effulgence. The son

of Kunti beheld the slayer of Madhu also in his own form. Those two

foremost of Beings, adored by all the gods, beholding Yudhishthira,

received him with proper honours.

"In another place, the delighter of the Kurus beheld Karna, that foremost

one among all wielders of weapons, resembling a dozen Suryas in

splendour. In another part he beheld Bhimasena of great puissance,

sitting in the midst of the Maruts, and endued with a blazing form. He

was sitting by the side of the God of Wind in his embodied form. Indeed,

he was then in a celestial form endued with great beauty, and had

attained to the highest success. In place belonging to the Ashvinis, the

delighter of the Kurus beheld Nakula and Sahadeva, each blazing with his

own effulgence.

"He also beheld the princess of Pancala, decked in garlands of lotuses.

Having attained to Heaven, she was sitting there, endued with a form

possessed of solar splendour. King Yudhishthira suddenly wished to

question her. Then the illustrious Indra, the chief of the gods, spoke to

him, This one is Sree herself. It was for your sake that she took birth,

as the daughter of Drupada, among human beings, issuing not from any

mothers womb, O Yudhishthira, endued with agreeable perfume and capable

of delighting the whole world. For your pleasure, she was created by the

wielder of the trident. She was born in the race of Drupada and was

enjoyed by you all. These five highly blessed Gandharvas endued with the

effulgence of fire, and possessed of great energy, were, O king, the sons

of Draupadi and yourself.

"Behold Dhritarashtra, the king of the Gandharvas, possessed of great

wisdom. Know that this one was the eldest brother of thy sire. This one

is thy eldest brother, the son of Kunti, endued with effulgence of fire.

The son of Surya, thy eldest brother, the foremost of men, even this one

was known as the son of Radha. He moves in the company of Surya. Behold

this foremost of Beings. Among the tribes of the Saddhyas, the gods, the

Viswedevas, and the Maruts, behold, O king of kings, the mighty

car-warriors of the Vrishnis and the Andhakas, viz., those heroes having

Satyaki for their first, and those mighty ones among the Bhojas. Behold

the son of Subhadra, invincible in battle, now staying with Soma. Even he

is the mighty bowman Abhimanyu, now endued with the gentle effulgence of

the great luminary of the night. Here is the mighty bowman Pandu, now

united with Kunti and Madri. Thy sire frequently comes to me on his

excellent car. Behold the royal Bhishma, the son of Santanu, now in the

midst of the Vasus. Know that this one by the side of Brihaspati is thy

preceptor Drona. These and other kings, O son of Pandu, who had warred on

thy side now walk with the Gandharvas or Yakshas or other sacred beings.

Some have attained to the status of Guhyakas, O king. Having cast off

their bodies, they have conquered Heaven by the merit they had acquired

through word, thought and deed.

5

Janamejaya said, "Bhishma and Drona, those two high-souled persons, king

Dhritarashtra, and Virata and Drupada, and Sankha and Uttara.

Dhrishtaketu and Jayatsena and king Satyajit, the sons of Duryodhana, and

Shakuni the son of Subala, Karnas sons of great prowess, king Jayadratha,

Ghatotkaca and others whom thou hast not mentioned, the other heroic

kings of blazing formstell me for what period they remained in Heaven. O

foremost of regenerate persons, was theirs an eternal place in Heaven?

What was the end attained to by those foremost of men when their acts

came to an end? I desire to hear this, O foremost of regenerate persons,

and therefore have I asked thee. Through thy blazing penances thou seest

all things.

Sauti said: Thus questioned, that regenerate Rishi, receiving the

permission of the high-souled Vyasa, set himself to answer the question

of the king.

Vaishampayana said, "Every one, O king of men, is not capable of

returning to his own nature at the end of his deeds. Whether this is so

or not, is, indeed a good question asked by thee. Hear, O king, this

which is a mystery of the gods, O chief of Bharatas race. It was

explained (to us) by Vyasa of mighty energy, celestial vision and great

prowess, that ancient ascetic, O Kauravya, who is the son of Parasara and

who always observes high vows, who is of immeasurable understanding, who

is omniscient, and who, therefore knows the end attached to all acts.

"Bhishma of mighty energy and great effulgence attained to the status of

the Vasus. Eight Vasus, O chief of Bharatas race, are now seen. Drona

entered into Brihaspati, that foremost one of Angirasas descendants.

Hridikas son Kritavarma entered the Maruts. Pradyumna entered Sanatkumara

whence he had issued. Dhritarashtra obtained the regions, so difficult of

acquisition, that belong to the Lord of treasures. The famous Gandhari

obtained the same regions with her husband Dhritarashtra. With his two

wives, Pandu proceeded to the abode of the great Indra. Both Virata and

Drupada, the king Dhrishtaketu, as also Nishatha, Akrura, Samva,

Bhanukampa, and Viduratha, and Bhurishrava and Sala and king Bhuri, and

Kansa, and Ugrasena, and Vasudeva, and Uttara, that foremost of men, with

his brother Sankhaall these foremost of persons entered the deities.

Somas son of great prowess, named Varchas of mighty energy, became

Abhimanyu, the son of Phalguna, that lion among men. Having fought,

agreeably to Kshatriya practices, with bravery such as none else had ever

been able to show, that mighty-armed and righteous-souled being entered

Soma. Slain on the field of battle, O foremost of men, Karna entered

Surya. Shakuni obtained absorption into Dwapara, and Dhrishtadyumna into

the deity of fire. The sons of Dhritarashtra were all Rakshasas of fierce

might. Sanctified by death caused by weapons, those high-souled beings of

prosperity all succeeded in attaining to Heaven. Both Kshattri and king

Yudhishthira entered into the god of Righteousness. The holy and

illustrious Ananta (who had taken birth as Balarama) proceeded to the

region below the Earth. Through the command of the Grandsire, he, aided

by his Yoga power, supported the Earth. Vasudeva was a portion of that

eternal god of gods called Narayana. Accordingly, he entered into

Narayana. 16,000 women had been married to Vasudeva as his wives. When

the time came, O Janamejaya, they, plunged into the Sarasvati. Casting

off their (human) bodies there, they re-ascended to Heaven. Transformed

into Apsaras, they approached the presence of Vasudeva. Those heroic and

mighty car-warriors, Ghatotkaca and others, who were slain in the great

battle, attained to the status, some of gods and some of Yakshas. Those

that had fought on the side of Duryodhana are said to have been

Rakshasas. Gradually, O king, they have all attained to excellent regions

of felicity. Those foremost of men have proceeded, some to the abode of

Indra, some to that of Kuvera of great intelligence, and some to that of

Varuna. I have now told thee, O thou of great splendour, everything about

the acts, O Bharata, of both the Kurus and the Pandavas.

Sauti said: Hearing this, ye foremost of regenerate ones, at the

intervals of sacrificial rites, king Janamejaya became filled with

wonder. The sacrificial priests then finished the rites that remained to

be gone through. Astika, having rescued the snakes (from fiery death),

became filled with joy. King Janamejaya then gratified all the Brahmanas

with copious presents. Thus worshipped by the king, they returned to

their respective abodes. Having dismissed those learned Brahmanas, king

Janamejaya came back from Takshasila to the city named after the elephant.

I have now told everything that Vaishampayana narrated, at the command of

Vyasa, unto the king at his snake sacrifice. Called a history, it is

sacred, sanctifying and excellent. It has been composed by the ascetic

Krishna, O Brahmana, of truthful speech. He is omniscient, conversant

with all ordinances, possessed of a knowledge of all duties, endued with

piety, capable of perceiving what is beyond the ken of the senses, pure,

having a soul cleansed by penances, possessed of the six high attributes,

and devoted to Sankhya Yoga. He has composed this, beholding everything

with a celestial eye that has been cleansed (strengthened) by varied

lore. He has done this, desiring to spread the fame, throughout the

world, of the high-souled Pandavas, as also of other Kshatriyas possessed

of abundant wealth of energy.

That learned man who recites this history of sacred days in the midst of

a listening auditory becomes cleansed of every sin, conquers Heaven, and

attains to the status of Brahma. Of that man who listens with rapt

attention to the recitation of the whole of this Veda composed by (the

Island-born) Krishna, a million sins, numbering such grave ones as

Brahmanicide and the rest, are washed off. The Pitris of that man who

recites even a small portion of this history at a Sraddha, obtain

inexhaustible food and drink. The sins that one commits during the day by

ones senses or the mind are all washed off before evening by reciting a

portion of the Mahabharata. Whatever sins a Brahmana may commit at night

in the midst of women are all washed off before dawn by reciting a

portion of the Mahabharata.

The high race of the Bharatas is its topic. Hence it is called Bharata.

And because of its grave import, as also of the Bharatas being its topic,

it is called Mahabharata. He who is versed in interpretations of this

great treatise, becomes cleansed of every sin. Such a man lives in

righteousness, wealth, and pleasure, and attains to Emancipation also, O

chief of Bharatas race.

That which occurs here occurs elsewhere. That which does not occur here

occurs nowhere else. This history is known by the name of Jaya. It should

be heard by every one desirous of Emancipation. It should be read by

Brahmanas, by kings, and by women quick with children. He that desires

Heaven attains to Heaven; and he that desires victory attains to victory.

The woman quick with child gets either a son or a daughter highly

blessed. The puissant Island-born Krishna, who will not have to come

back, and who is Emancipation incarnate, made an abstract of the Bharata,

moved by the desire of aiding the cause of righteousness. He made another

compilation consisting of sixty lakhs of verses. Thirty lakhs of these

were placed in the region of the deities. In the region of the Pitris

fifteen lakhs, it should be known, are current; while in that of the

Yakshas fourteen lakhs are in vogue. One lakh is current among human

beings.

Narada recited the Mahabharata to the gods; Asita-Devala to the Pitris;

Suka to the Rakshasas and the Yakshas; and Vaishampayana to human beings.

This history is sacred, and of high import, and regarded as equal to the

Vedas. That man, O Saunaka, who hears this history, placing a Brahmana

before him, acquires both fame and the fruition of all his wishes. He

who, with fervid devotion, listens to a recitation of the Mahabharata,

attains (hereafter) to high success in consequence of the merit that

becomes his through understanding even a very small portion thereof. All

the sins of that man who recites or listens to this history with devotion

are washed off.

In former times, the great Rishi Vyasa, having composed this treatise,

caused his son Suka to read it with him, along with these four Verses.

Thousands of mothers and fathers, and hundreds of sons and wives arise in

the world and depart from it. Others will (arise and) similarly depart.

There are thousands of occasions for joy and hundreds of occasions for

fear. These affect only him that is ignorant but never him that is wise.

With uplifted arms I am crying aloud but nobody hears me. From

Righteousness is Wealth as also Pleasure. Why should not Righteousness,

therefore, be courted? For the sake neither of pleasure, nor of fear, nor

of cupidity should any one cast off Righteousness. Indeed, for the sake

of even life one should not cast off Righteousness. Righteousness is

eternal. Pleasure and Pain are not eternal. Jiva is eternal. The cause,

however, of Jivas being invested with a body is not so.

That man who, waking up at dawn, reads this Savittri of the Bharata,

acquires all the rewards attached to a recitation of this history and

ultimately attains to the highest Brahma. As the sacred Ocean, as the

Himavat mountain, are both regarded as mines of precious gems, even so is

this Bharata (regarded as a mine of precious gems). The man of learning,

by reciting to others this Veda or Agama composed by (the Island-born)

Krishna, earns wealth. There is no doubt in this that he who, with rapt

attention, recites this history called Bharata, attains to high success.

What need has that man of a sprinkling of the waters of Pushkara who

attentively listens to this Bharata, while it is recited to him? It

represents the nectar that fell from the lips of the Island-born. It is

immeasurable, sacred, sanctifying, sin-cleansing, and auspicious.

6

Janamejaya said, "O holy one, according to what rites should the learned

listen to the Bharata? What are the fruits (acquirable by hearing it)?

What deities are to be worshipped during the several paranas? What should

be the gifts that one should make, O holy one, at every parva or sacred

day (during the continuance of the recitation)? What should be the

qualification of the reciter to be engaged? Tell me all this!

Vaishampayana said, "Hear, O king, what the procedure is, and what the

fruits, O Bharata, are that will spring from ones listening (to a

recitation of the Bharata). Even this, O king of kings, is what thou

askest me. The deities of Heaven, O ruler of Earth, came to this world

for sport. Having achieved their task, they ascended once more to Heaven.

Listen to what I shall tell thee in brief. In the Mahabharata is to be

found the births of Rishis and deities on the Earth. In this treatise,

called Bharata, O foremost one of Bharatas race, are to be seen in one

place the eternal Rudras, the Saddhyas, and the Viswedevas; the Adityas,

the two deities named the Ashvinis, the regents of the World, the great

Rishis, the Guhyakas, the Gandharvas, the Nagas, the Vidyadharas, the

Siddhas, the diverse deities, the Self-born visible in a body, with many

ascetics; the Hills and Mountains, Oceans and Seas and Rivers, the

diverse tribes of Apsaras; the Planets, the Years, the Half-years, and

the Seasons; and the whole universe of mobile and immobile entities, with

all the gods and Asuras.

"Hearing their celebrity, and in consequence of a recitation of their

names and achievements, a man that has committed even terrible sins, will

be cleansed. Having, with a concentrated soul and cleansed body, heard

this history duly, from the beginning, and having reached its end, one

should make Sraddha offerings, O Bharata, unto those (foremost of persons

who have been mentioned in it). Unto the Brahmanas also, O chief of

Bharatas race, should, with due devotion and according to ones power, be

made large gifts and diverse kinds of gems, and kine, and vessels of

white brass for milking kine, and maidens decked with every ornament, and

possessed of every accomplishment suited to enjoyment, as also diverse

kinds of conveyances, beautiful mansions, plots of land, and cloths.

Animals also should be given, such as horses and elephants in rage, and

beds, and covered conveyances borne on the shoulders of men, and

well-decked cars. Whatever objects occur in the house, of the foremost

kind, whatever wealth of great value occurs in it, should be given away

unto Brahmanas. Indeed, one should give away ones own self, wives, and

children.

"One desirous of hearing the Bharata, should hear it without a doubting

heart, with cheerfulness and joy; and as, he proceeds listening to its

recitation, he should according to the extent of his power, make gifts

with great devotion.

"Hear how a person that is devoted to truth and sincerity, that is

self-restrained, pure (in mind), and observant of those acts which lead

to purity of body, that is endued with faith, and that has subjugated

wrath, attains to success (in the matter of a recitation of the Bharata).

He should appoint as reciter one that is pure (of body), that is endued

with good and pious conduct, that should be robed in white, that should

have a complete mastery over his passions, that is cleansed of all

offences, that is conversant with every branch of learning, that is

endued with faith, that is free from malice, that is possessed of

handsome features, that is blessed, self-restrained, truthful, and with

passions under control, and that is beloved of all for the gifts he makes

and the honours of which he is the possessor.

"The reciter, seated at his ease, free from all bodily complaints, and

with rapt attention, should recite the text without too much slowness,

without a labouring voice, without being fast or quick, quietly, with

sufficient energy, without confusing the letters and words together, in a

sweet intonation and with such accent and emphasis as would indicate the

sense giving full utterance to the three and sixty letters of the

alphabet from the eight places of their formation. Bowing unto Narayana,

and to Nara, that foremost of men, as also to the goddess Sarasvati,

should the word Jaya be uttered.

"Listening to the Bharata, O king, when recited, O thou of Bharatas race,

by a reader of this kind, the listener, observant of vows all the while

and cleansed by purificatory rites, acquires valuable fruits. When the

first Parana is reached, the hearer should gratify Brahmanas with

presents of all desirable objects. By doing this, one obtains the fruits

of the Agnishtoma sacrifice. He acquires a large (celestial) car teeming

with diverse orders of Apsaras (that wait upon him). With a glad heart,

and with the deities in his company, he proceeds to Heaven, his heart

rapt (in felicity).

"When the second Parana is reached, the hearer acquires the fruits of the

Atiratra vow. Indeed, he ascends a celestial car made entirely of

precious gems. Wearing celestial garlands and robes, and decked with

celestial unguents and always shedding a celestial fragrance around, he

receives high honours in Heaven.

"When the third Parana is reached, he acquires the fruits of the

Dwadasaha vow. Indeed be resides in Heaven for myriads of years, like a

god.

"At the fourth Parana he acquires the fruits of the Vajapeya sacrifice.

"At the fifth, twice those fruits are his. Ascending a celestial car that

resembles the rising sun or a blazing fire, and with the deities for his

companions, he goes to Heaven and sports in felicity for myriads of years

in the abode of Indra.

"At the sixth Parana, twice, and at the seventh, thrice those fruits

become his. Ascending a celestial car that resembles the summit of the

Kailasa mountains (in beauty), that is equipt with an altar made of

stones of lapis lazuli and other precious gems, that is surrounded by

beautiful objects of diverse kinds, that is decked with gems and corals,

that moves at the will of the rider, and that teems with waiting Apsaras,

he roves through all the regions of felicity, like a second deity of the

Sun.

"At the eight Parana, he acquires the fruits of the Rajasuya sacrifice.

He ascends a car as beautiful as the rising moon, and unto which are

yoked steeds white as the rays of the moon and endued with the speed of

thought. He is served by women of the foremost beauty and whose faces are

more charming than the moon. He hears the music of the garlands that

encircle their waists and the Nupuras encircling their ankles. Sleeping

with his head resting on the laps of women of transcendent beauty, he

awakes greatly refreshed.

"At the ninth Parana, he acquires, O Bharata, the fruits of that foremost

of sacrifices, viz., the Horse-sacrifice. Ascending on a car equipt with

a chamber consisting of a top supported by columns of gold, furnished

with a seat made of stones of lapis lazuli, with windows on all sides

made of pure gold, and teeming with waiting Apsaras and Gandharvas and

other celestials, he blazes forth in splendour. Wearing celestial

garlands and robes, and decked with celestial unguents, he sports in

bliss, with deities for his companions, in Heaven, like a second deity

himself.

"Reaching the tenth Parana and gratifying Brahmanas, he acquires a car

which tinkles with innumerable bells, which is decked with flags and

banners, which is equipt with a seat made of precious gems, which has

many arches made of lapis lazuli, which has a net-work of gold all round,

which has turrets made of corals, which is adorned with Gandharvas and

Apsaras well-skilled in singing, and which is fit for the residence of

the Righteous. Crowned with a diadem of the complexion of fire, decked

with ornaments of gold, his person smeared with celestial sandalpaste,

garnished with celestial wreaths, he roves through all celestial regions,

enjoying all celestial objects of enjoyment, and endued with great

splendour, through the grace of the deities.

"Thus accoutred, he receives high honours in Heaven for many long years.

With Gandharvas in his company, for full 21,000 years, he sports in bliss

with Indra himself in abode of Indra. He roves at pleasure every day

through the diverse regions of the gods, riding on celestial cars and

conveyances, and surrounded by celestial damsels of transcendent beauty.

He is able to go to the abode of the solar deity, of the lunar deity, and

of Siva, O king. Indeed, he succeeds in living in the same region with

Vishnu himself. It is even so, O monarch. There is no doubt in this. A

person listening with faith, becomes even so. My preceptor has said this.

Unto the reciter should be given all such objects as he may wish.

Elephants and steeds and cars and conveyances, especially animals and the

vehicles they draw, a bracelet of gold, a pair of ear-rings, sacred

threads, beautiful robes, and perfumes in especial (should be given). By

worshipping him as a deity one attains to the regions of Vishnu.

"After this I shall declare what should be given away, as each parva is

reached of the Bharata in course of its recitation, unto brahmanas, after

ascertaining their birth, country, truthfulness, and greatness, O chief

of Bharatas race, as also their inclination for piety, and unto

kshatriyas too, O king, after ascertainment of similar particulars.

Causing the Brahmanas to utter benedictions, the business of recitation

should be begun. When a parva is finished, the brahmanas should be

worshipped to the best of ones power. At first, the reciter, clad in good

robes and smeared with perfumed paste, should, O king, be duly fed with

honey and frumenty of the best kind.

"When the Astika-parva is being recited, brahmanas should be entertained

with fruits and roots, and frumenty, and honey and clarified butter, and

rice boiled with raw sugar.

"When the Sabha-parva is being recited, brahmanas should be fed with

habisya along with apupas and pupas and modakas, O king.

"When the Aranyaka-parva is being recited, superior brahmanas should be

fed with fruits and roots.

"When the Arani-parva is reached, water-pots full of water should be

given away. Many superior kinds of delicious food, also rice and fruits

and roots, and food possessed of every agreeable attribute, should be

presented unto the brahmanas.

"During the recitation of the Virata-parva diverse kinds of robes should

be given away; and during that of the Udyoga-parva, O chief of the

Bharatas, the twice-born ones, after being decked with perfumes and

garlands, should be entertained with food possessed of every agreeable

quality.

"During the recitation of the Bhishma-parva, O king of kings, after

giving them excellent cars and conveyances, food should be given that is

pure and well-cooked and possessed of every desirable attribute.

"During the Drona-parva food of very superior kind should be given to

learned brahmanas, as also beds, O monarch, and bows and good swords.

"During the recitation of the Karna-parva, food of the foremost kind,

besides being pure and well-cooked, should be presented unto the

brahmanas by the house-holder with rapt mind.

"During the recitation of the Shalya-parva, O king of kings, food with

confectionery and rice boiled with raw sugar, as also cakes of wheat and

soothing and nutritive viands and drinks should be presented.

"During the recitation of the Gada-parva, brahmanas should be entertained

with food mixed with mudga.

"During the recitation of the Stri-parva, foremost of brahmanas should be

entertained with gems and precious stones; and during the recitation of

the Aishika-parva, rice boiled in ghee should first be given, and then

food pure and well-cooked, and possessed of every desirable quality,

should be presented.

"During the recitation of the Shanti-parva, the brahmanas should be fed

with havisya.

"When the Asvamedhika-parva is reached, food possessed of every agreeable

quality should be given; and when the Asramvasika is reached, brahmanas

should be entertained with havisya.

"When the Mausala is reached, scents and garlands possessed of agreeable

qualities should be given away.

"During the Mahaprasthanika, similar presents should be made, possessed

of every quality of an agreeable kind.

"When the Svarga-parva is reached, the brahmanas should be fed with

havisya.

"Upon the conclusion of the Harivansa, a 1,000 brahmanas should be fed.

Unto each of them should be presented a cow accompanied with a piece of

gold. Half of this should be presented to each poor man, O king.

"Upon the conclusion of all the Parvas, the house-holder of wisdom should

give unto the reciter a copy of the Mahabharata with a piece of gold.

When the Harivansa Parva is being recited, Brahmanas should be fed with

frumenty at each successive Parana, O king. Having finished all the

Parvas, one versed in the scriptures, robing himself in white, wearing

garlands, decked with ornaments, and properly purified, should place a

copy of the Mahabharata on an auspicious spot and cover it with a piece

of silken cloth and worship it, according to due rites, with scents and

garlands, offering each at a time. Indeed, O king, the several volumes of

this treatise should be worshipped by one with devotion and concentrated

mind. Offerings should be made unto them of diverse kinds of food and

garlands and drinks and diverse auspicious articles of enjoyment. Gold

and other precious metals should be given as Dakshina. The names should

then be taken of all the deities as also of Nara and Narayana. Then,

adorning the persons of some foremost of Brahmanas with scents and

garlands, they should be gratified with diverse kinds of gifts of

enjoyable and very superior or costly articles. By doing this, one

attains to the merits of the Atiratra sacrifice. Indeed, at each

successive Parva, he acquires the merits that attach to the performance

of a sacrifice. The reciter, O chief of the Bharatas, should be possessed

of learning and endued with a good voice and a clear utterance respecting

both letters and words. Even such a man should, O chief of the Bharatas,

recite the Bharata. After entertaining a number of foremost Brahmanas,

presents should be made unto them according to the ordinances. The

reciter also, O chief of the Bharatas, should be decked with ornaments

and fed sumptuously. The reciter being gratified, the house-holder

attains to an excellent and auspicious contentment. If the Brahmanas are

gratified, all the deities are gratified. After this, O chief of the

Bharatas, Brahmanas should be duly entertained with diverse kinds of

enjoyable articles and superior things.

"I have thus indicated the ordinances, O foremost of men, (about the

manner of reciting these scriptures) in answer to thy enquiries. Thou

shouldst observe them with faith. In listening to a recitation of the

Bharata and at each Parana, O best of kings, one that desires to attain

to the highest good should listen with the greatest care and attention.

One should listen to the Bharata every day. One should proclaim the

merits of the Bharata every day. One in whose house the Bharata occurs,

has in his hands all those scriptures which are known by the name of

Jaya. The Bharata is cleansing and sacred. In the Bharata are diverse

topics. The Bharata is worshipped by the very gods. The Bharata is the

highest goal. The Bharata, O chief of the Bharatas, is the foremost of

all scriptures. One attains to Emancipation through the Bharata. This

that I tell thee is certain truth. One that proclaims the merits of this

history called the Mahabharata, of the Earth, of the cow, of Sarasvati

(the goddess of speech), of Brahmanas, and of Keshava, has never to

languish.

"In the Vedas, in the Ramayana, and in the sacred Bharata, O chief of

Bharatas race, Hari is sung in the beginning, the middle, and at the end.

That in which occur excellent statements relating to Vishnu, and the

eternal Srutis, should be listened to by men desirous of attaining to the

highest goal. This treatise is sanctifying. This is the highest indicator

as regards duties; this is endued with every merit. One desirous of

prosperity should listen to it. Sins committed by means of the body, by

means of words, and by means of the mind, are all destroyed (through

listening to the Bharata) as Darkness at sunrise. One devoted to Vishnu

acquires (through this) that merit which is acquired by listening to the

eighteen Puranas. There is no doubt in this. Men and women (by listening

to this) would certainly attain to the status of Vishnu. Women desirous

of having children should certainly listen to this which proclaims the

fame of Vishnu. One desirous of attaining to the fruits that attach to a

recitation of the Bharata should, according to ones power, give unto the

reciter Dakshina, as also an honorarium in gold. One desirous of ones own

good should give unto the reciter a Kapila cow with horns cased in gold

and accompanied by her calf, covered with a cloth. Ornaments, O chief of

Bharatas race, for the arms, as also those for the ears, should be given.

Besides these, other kinds of wealth should be presented. Unto the

reciter, O king of men, gift of land should be made. No gift like that of

land could ever be or will be. The man that listens (to the Bharata) or

that recites it to other people, becomes cleansed of all his sins and

attains at last to the status of Vishnu. Such a man rescues his ancestors

to the eleventh degree, as also himself with his wives and sons, O chief

of Bharatas race. After concluding a recitation of the Bharata, one

should, O king, perform a Homa with all its ten parts.

"I have thus, O chief of men, told everything in thy presence. He that

listens with devotion to this Bharata from the beginning becomes cleansed

of every sin even if he be guilty of Brahmanicide or the violation of his

preceptors bed, or even if he be a drinker of alcohol or a robber of

other peoples wares, or even if he be born in the Chandala order.

Destroying all his sins like the maker of day destroying darkness, such a

man, without doubt, sports in felicity in the region of Vishnu like

Vishnu himself."

The End of the Svargarohanika-parva

The Eighteen parvas of the Mahabharata are thus complete