The Sacred
Scripture of
great Epic Sree
Mahabharatam:
The Mahabharata
Mahabharata of Krishna-Dwaipayana Vyasatranslated by
Sreemaan Brahmasri Kisari Mohan Ganguli
Anusasana Parva
Book 12
The Mahabharata
Anusasana Parva
Book 13
Chapter 1
1 [y]
śamo bahuvidhākāraḥ sūkṣma uktaḥ pitāmaha
na ca me hṛdaye śāntir asti kṛtvedam īdṛśam
2 asmin arthe bahuvidhā śāntir
uktā tvayānagha
svakṛte kā nu śāntiḥ syāc chamād bahuvidhād api
3 śarācita śarīraṃ hi tīvravraṇam udīkṣya ca
śamaṃ nopalabhe vīra duṣkṛtāny eva cintayan
4 rudhireṇāvasiktāṅgaṃ prasravantaṃ yathācalam
tvāṃ dṛṣṭvā puruṣavyāghra sīde varṣāsv ivāmbujam
5 ataḥ kaṣṭataraṃ kiṃ nu matkṛte yat pitāmahaḥ
imām avasthāṃ gamitaḥ pratyamitrai raṇājire
tathaivānye nṛpatayaḥ saha putrāḥ sa bāndhavāḥ
6 vayaṃ hi dhārtarāṣṭrāś ca kālamanyuvaśānugāḥ
kṛtvedaṃ ninditaṃ karma prāpsyāmaḥ kāṃ gatiṃ nṛpa
7 ahaṃ tava hy antakaraḥ suhṛd vadhakaras tathā
na śāntim adhigacchāmi paśyaṃs tvāṃ duḥkhitaṃ kṣitau
8 [b]
paratantraṃ kathaṃ hetum ātmānam anupaśyasi
karmaṇy asmin mahābhāga
sūkṣmaṃ hy etad atīndriyam
9 atrāpy udāharantīmam itihāsaṃ purātanam
saṃvādaṃ mṛtyugautamyoḥ kālalubdhaka
pannagaiḥ
10 gautamī nāma kaunteya sthavirā
śama saṃyutā
sarpeṇa daṣṭaṃ svaṃ putram apaśyad gatacetanam
11 atha taṃ snāyu pāśena
baddhvā sarpam amarṣitaḥ
lubdhako 'rjunako nāma gautamyāḥ samupānayat
12 tāṃ cābravīd ayaṃ te saputrahā pannagādhamaḥ
brūhi kṣipraṃ mahābhāge vadhyatāṃ kena hetunā
13 agnau prakṣipyatām eṣa cchidyatāṃ khaṇḍaśo 'pi vā
na hy ayaṃ bālahā pāpaś ciraṃ jīvitum arhati
14 [gautamī]
visṛjainam abuddhis tvaṃ na vadhyo 'rjunaka tvayā
ko hy ātmānaṃ guruṃ kuryāt prāptavye sati cintayan
15 plavante dharmalaghavo loke 'mbhasi
yathā pralāḥ
majjanti pāpaguravaḥ śastraṃ skannam ivodake
16 na cāmṛtyur bhavitā
vai hate 'smin; ko vātyayaḥ syād ahate 'smiñ janasya
asyotsarge prāṇayuktasya jantor; mṛtyor lokaṃ ko nu gacched anantam
17 [lubdhaka]
jānāmy evaṃ neha guṇāṇuna jñāḥ; sarve niyuktā
guravo vai bhavanti
svasthasyaite tūpadeśā bhavanti; tasmāt kṣudraṃ sarpam enaṃ haniṣye
18 samīpsantaḥ kālayogaṃ tyajanti; sadyaḥ śucaṃ tv arthavidas tyajanti
śreyaḥ kṣayaḥ śocatāṃ nityaśo hi; tasmāt tyājyaṃ jahi śokaṃ hate 'smin
19 [g]
na caivārtir vidyate 'smadvidhānāṃ; dharmārāmaḥ satataṃ sajjano hi
nityāyasto bāla jano na cāsti; dharmo hy eṣa prabhavāmy asya nāham
20 na brāhmaṇānāṃ kopo 'sti kutaḥ kopāc ca yātanā
mārdavāt kṣamyatāṃ sādho mucyatām eṣa pannagaḥ
21 [l]
hatvā lābhaḥ śreya evāvyayaṃ syāt; sadyo lābho balavadbhiḥ praśastaḥ
kālāl lābho yas tu sadyo bhaveta; hate śreyaḥ kutsite tvedṛśe syāt
22 [g]
kārtha prāptir gṛhya śatruṃ nihatya; kā vā śāntiḥ prāpya śatruṃ nam uktvā
kasmāt saumya bhujage na kṣameyaṃ; mokṣaṃ vā kiṃ kāraṇaṃ nāsya kuryām
23 [l]
asmād ekasmād bahavo rakṣitavyā; naiko
bahubhyo gautami rakṣitavyaḥ
kṛtāgasaṃ dharmavidas tyajanti; sarīsṛpaṃ pāpam imaṃ jahi tvam
24 [j]
nāsmin hate pannage putrako me; saṃprāpsyate lubdhaka jīvitaṃ vai
guṇaṃ cānyaṃ nāsya vadhe prapaśye; tasmāt sarpaṃ lubdhaka muñca
jīvam
25 [l]
vṛtraṃ hatvā devarāṭ śreṣṭha bhāgbhāg vai; yajñaṃ hatvā bhāgam avāpa caiva
śūlī devo deva vṛttaṃ kuru tvaṃ; kṣipraṃ sarpaṃ jahi mā bhūd viśaṅkā
26 [bh]
asakṛt procyamānāpi gautamī bhujagaṃ prati
lubdhakena mahābhāgā pāpe naivākaron matim
27 īṣad ucchvasamānas tu
kṛcchrāt saṃstabhya pannagaḥ
utsasarja giraṃ mandāṃ mānuṣīṃ pāśapīḍitaḥ
28 ko nv arjunaka doṣo 'tra vidyate mama bāliśa
asvatantraṃ hi māṃ mṛtyur vivaśaṃ yad acūcudat
29 tasyāyaṃ vacanād daṣṭo na kopena na kāmyayā
tasya tak kilbiṣaṃ lubdha vidyate yadi kilbiṣam
30 [l]
yady anyavaśagenedaṃ kṛtaṃ te pannagāśubham
kāraṇaṃ vai tvam apy
atra tasmāt tvam api kilbiṣī
31 mṛt pātrasya kriyāyāṃ hi daṇḍacakrādayo yathā
kāraṇatve prakalpyante tathā tvam api
pannaga
32 kilbiṣī cāpi me
vadhyaḥ kilbiṣī cāsi pannaga
ātmānaṃ kāraṇaṃ hy atra tvam ākhyāsi bhujaṃgama
33 [sarpa]
sarva ete hy asvavaśā daṇḍacakrādayo
yathā
tathāham api tasmān me naiṣa hetur matas tava
34 atha vā matam etat te te 'py
anyonyaprayojakāḥ
kāryakāraṇa saṃdeho bhavaty anyonyacodanāt
35 evaṃ sati na doṣo me nāsmi vadhyo na kilbiṣī
kilbiṣaṃ samavāye
syān manyase yadi kilbiṣam
36 [l]
kāraṇaṃ yadi na syād
vai na kartā syās tvam apy uta
vināśe kāraṇaṃ tvaṃ ca tasmād vadhyo 'si me mataḥ
37 asaty api kṛte kārye neha pannagalipyate
tasmān nātraiva hetuḥ syād vadhyaḥ kiṃ bahu bhāṣase
38 [sarpa]
kāryābhāve kriyā na syāt saty asaty api kāraṇe
tasmāt tvam asmin hetau me vācyo hetur viśeṣataḥ
39 yady ahaṃ kāraṇatvena mato lubdhaka tattvataḥ
anyaḥ prayoge syād atra kilbiṣī jantu nāśane
40 [l]
vadhyas tvaṃ mama durbuddhe bāla
ghātī nṛśaṃsakṛt
bhāṣase kiṃ bahu punar vadhyaḥ san pannagādhama
41 [sarpa]
yathā havīṃṣi juhvānā makhe vai
lubdhakartvijaḥ
na phalaṃ prāpnuvanty atra
paraloke tathā hy aham
42 [bh]
tathā bruvati tasmiṃs tu pannage mṛtyucodite
ājagāma tato mṛtyuḥ pannagaṃ cābravīd idam
43 kālenāhaṃ praṇuditaḥ pannagatvām acūcudam
vināśahetur nāsya tvam ahaṃ vā prāṇinaḥ śiśoḥ
44 yathā vāyur jaladharān vikarṣati tatas tataḥ
tadvaj jaladavat sarpakālasyāhaṃ vaśānugaḥ
45 sāttvikā rājasāś caiva tāmasā ye ca
ke cana
bhāvāḥ kālātmakāḥ sarve pravartante hi jantuṣu
46 jaṅgamāḥ sthāvarāś caiva divi vā yadi vā bhuvi
sarve kālātmakāḥ sarpakālātmakam idaṃ jagat
47 pravṛttayaś ca yā
loke tathaiva ca nivṛttayaḥ
tāsāṃ vikṛtayo yāś ca sarvaṃ kālātmakaṃ smṛtam
48 ādityaś candramā viṣṇur āpo vāyuḥ śatakratuḥ
agniḥ khaṃ pṛthivī mitra oṣadhyo vasavas tathā
49 saritaḥ sagarāś
caiva bhāvābhāvau ca pannaga
sarve kālena sṛjyante hriyante ca
tathā punaḥ
50 evaṃ jñātvā kathaṃ māṃ tvaṃ sa doṣaṃ sarpamanyase
atha caivaṃ gate doṣo mayi tvam api doṣavān
51 [sarpa]
nirdoṣaṃ doṣavantaṃ vā na tvā mṛtyor bravīmy aham
tvayāhaṃ codita iti bravīmy
etāvad eva tu
52 yadi kāle tu doṣo 'sti yadi tatrāpi neṣyate
doṣo naiva parīkṣyo me na hy atrādhikṛtā vayam
53 nirmokṣas tv asya doṣasya mayā kāryo yathātathā
mṛtyo vidoṣaḥ syām eva yathā tan me prayojanam
54 [bh]
sarpo 'thārjunakaṃ prāha śrutaṃ te mṛtyubhāṣitam
nānāgasaṃ māṃ pāśena saṃtāpayitum arhasi
55 [l]
mṛtyoḥ śrutaṃ me vacanaṃ tava caiva bhujaṃgama
naiva tāvad vidoṣatvaṃ bhavati tvayi pannaga
56 mṛtyus tvaṃ caiva hetur hi jantor asya vināśane
ubhayaṃ kāraṇaṃ manye na kāraṇam akāraṇam
57 dhin mṛtyuṃ ca durātmānaṃ krūraṃ duḥkhakaraṃ satām
svāṃ caivāhaṃ vadhiṣyāmi pāpaṃ pāpasya kāraṇam
58 [mṛtyu]
vivaśau kālavaśagāv āvāṃ tad diṣṭa kāriṇau
nāvāṃ doṣeṇa gantavyau yadi samyak prapaśyasi
59 [l]
yuvām ubhau kālavaśau yadi vai mṛtyupannagau
harṣakrodhau kathaṃ syātām etad icchāmi veditum
60 [mṛtyu]
yāḥ kāś cid iha ceṣṭāḥ syuḥ sarvāḥ kālapracoditāḥ
pūrvam evaitad uktaṃ hi mayā lubdhaka
kālataḥ
61 tasmād ubhau kālavaśāv āvāṃ tad diṣṭa kāriṇau
nāvāṃ doṣeṇa gantavyau tvayā lubdhaka karhi cit
62 [bh]
athopagamya kālas tu tasmin dharmārthasaṃśaye
abravīt pannagaṃ mṛtyuṃ lubdham arjunakaṃ ca tam
63 [kāla]
naivāhaṃ nāpy ayaṃ mṛtyur nāyaṃ lubdhaka pannagaḥ
kilbiṣī jantu maraṇe na vayaṃ hi prayojakāḥ
64 akarod yad ayaṃ karma tan no 'rjunaka codakam
praṇāśa hetur nānyo 'sya vadhyate
'yaṃ svakarmaṇā
65 yad anena kṛtaṃ karma tenāyaṃ nidhanaṃ gataḥ
vināśahetuḥ karmāsya sarve
karma vaśā vayam
66 karma dāyādavāṁl lokaḥ karma saṃbandha lakṣaṇaḥ
karmāṇi codayantīha yathānyāyaṃ tathā vayam
67 yathā mṛt piṇḍataḥ kartā kurute yad yad icchati
evam ātmakṛtaṃ karma mānavaḥ pratipadyate
68 yathā chāyātapau nityaṃ susaṃbaddhau nirantaram
tathā karma ca kartā ca saṃbaddhāv ātmakarmabhiḥ
69 evaṃ nāhaṃ na vai mṛtyur na sarpo na tathā bhavān
na ceyaṃ brāhmaṇī vṛddhā śiśur evātra kāraṇam
70 tasmiṃs tathā bruvāṇe tu brāhmaṇī gautamī nṛpa
svakarma pratyayāṁl lokān
matvārjunakam abravīt
71 naiva kālo na bhujago na mṛtyur iha kāraṇam
svakarmabhir ayaṃ bālaḥ kālena nidhanaṃ gataḥ
72 mayā ca tat kṛtaṃ karma yenāyaṃ me mṛtaḥ sutaḥ
yātu kālas tathā mṛtyur muñcārjunaka
pannagam
73 [bh]
tato yathāgataṃ jagmur mṛtyuḥ kālo 'tha pannagaḥ
abhūd viroṣo 'rjunako viśokā
caiva gautamī
74 etac chrutvā śamaṃ gaccha mā bhūś cintāparo nṛpa
svakarma pratyayāṁl lokāṃs trīn viddhi manujarṣabha
75 na tu tvayā kṛtaṃ pārtha nāpi duryodhanena vai
kālena tat kṛtaṃ viddhi vihitā yena pārthivāḥ
76 [v]
ity etad vacanaṃ śrutvā babhūva
vigatajvaraḥ
yudhiṣṭhiro mahātejāḥ papracchedaṃ ca dharmavit
ANUSASANA PARVA
PART I
SECTION I
(Anusasanika
Parva)
OM! HAVING BOWED down unto Narayana, and Nara the foremost of male
beings, and unto the goddess Saraswati, must the word Jaya be uttered."Yudhishthira said, 'O grandsire, tranquillity of mind has been said to be subtile and of diverse forms. I have heard all thy discourses, but still tranquillity of mind has not been mine. In this matter, various means of quieting the mind have been related (by thee), O sire, but how can peace of mind be secured from only a knowledge of the different kinds of tranquillity, when I myself have been the instrument of bringing about all this? Beholding thy body covered with arrows and festering with bad sores, I fail to find, O hero, any peace of mind, at the thought of the evils I have wrought. Beholding thy body, O most valiant of men, bathed in blood, like a hill overrun with water from its springs, I am languishing with grief even as the lotus in the rainy season. What can be more painful than this, that thou, O grandsire, hast been brought to this plight on my account by my people fighting against their foes on the battle-field? Other princes also, with their sons and kinsmen, having met with destruction on my account. Alas, what can be more painful than this. Tell us, O prince, what destiny awaits us and the sons of Dhritarashtra, who, driven by fate and anger, have done this abhorrent act. O lord of men, I think the son of Dhritarashtra is fortunate in that he doth not behold thee in this state. But I, who am the cause of thy death as well as of that of our friends, am denied all peace of mind by beholding thee on the bare earth in this sorry condition. The wicked Duryodhana, the most infamous of his race, has, with all his troops and his brothers, perished in battle, in the observance of Kshatriya duties. That wicked-souled wight does not see thee lying on the ground. Verily, for this reason, I would deem death to be preferable to life. O hero that never swervest from virtue, had I with my brothers met with destruction ere this at the hands of our enemies on the battle-field, I would not have found thee in this pitiful plight, thus pierced with arrows. Surely, O prince, the Maker had created is to become perpetrators of evil deeds. O king, if thou wishest to do me good, do thou then instruct me in such a way that I may be cleansed of this sin in even another world.'
p. 2
"Bhishma replied, 'Why, O fortunate one, dost thou consider thy soul, which is dependent (on God and Destiny and Time) to be the cause of thy actions? The manifestation of its inaction is subtle and imperceptible to the senses. In this connection is cited the ancient story of the conversation between Mrityu and Gautami with Kala and the Fowler and the serpent. There was, O son of Kunti, an old lady of the name of Gautami, who was possessed of great patience and tranquillity of mind. One day she found her son dead in consequence of having been bitten by a serpent. An angry fowler, by name Arjunaka, bound the serpent with a string and brought it before Gautami. He then said to her,--This wretched serpent has been the cause of thy son's death, O blessed lady. Tell me quickly how this wretch is to be destroyed. Shall I throw it into the fire or shall I hack it into pieces? This infamous destroyer of a child does not deserve to live longer.'
"Gautami replied, 'Do thou, O Arjunaka of little understanding, release this serpent. It doth not deserve death at thy hands. Who is so foolish as to disregard the inevitable lot that awaits him and burdening himself with such folly sink into sin? Those that have made themselves light by the practice of virtuous deeds, manage to cross the sea of the world even as a ship crosses the ocean. But those that have made themselves heavy with sin sink into the bottom, even as an arrow thrown into the water. By killing the serpent, this my boy will not be restored to life, and by letting it live, no harm will be caused to thee. Who would go to the interminable regions of Death by slaying this living creature?'
"The fowler said, 'I know, O lady that knowest the difference between right and wrong, that the great are afflicted at the afflictions of all creatures. But these words which thou hast spoken are fraught with instruction for only a self-contained person (and not for one plunged in sorrow). Therefore, I must kill this serpent. Those who value peace of mind, assign everything to the course of Time as the cause, but practical men soon assuage their grief (by revenge). People through constant delusion, fear loss of beatitude (in the next world for acts like these). therefore, O lady, assuage thy grief by having this serpent destroyed (by me).
"Gautami replied, 'People like us are never afflicted by (such misfortune). Good men have their souls always intent on virtue. The death of the boy was predestined: therefore, I am unable to approve of the destruction of this serpent. Brahmanas do not harbour resentment, because resentment leads to pain. Do thou, O good man, forgive and release this serpent out of compassion.'
"The fowler replied, 'Let us earn great and inexhaustible merit hereafter by killing (this creature), even as a man acquires great merit, and confers it on his victim sacrificed as well, by sacrifice upon the altar. Merit is acquired by killing an enemy: by killing this despicable creature, thou shalt acquire great and true merit hereafter.'
"Gautami replied, 'What good is there in tormenting and killing an
p. 3
enemy, and what good is won by not releasing an enemy in our power? Therefore, O thou of benign countenance, why should we not forgive this serpent and try to earn merit by releasing it?'
"The fowler replied, 'A great number (of creatures) ought to be protected from (the wickedness of) this one, instead of this single creature being protected (in preference to many). Virtuous men abandon the vicious (to their doom): do thou, therefore, kill this wicked creature.'
"Gautami replied, 'By killing this serpent, O fowler, my son will not be restored to life, nor do I see that any other end will be attained by its death: therefore, do thou, O fowler, release this living creature of a serpent.
"The fowler said, 'By killing Vritra, Indra secured the best portion (of sacrificial offerings), and by destroying a sacrifice Mahadeva secured his share of sacrificial offerings: do thou, therefore, destroy this serpent immediately without any misgivings in thy mind!'
"Bhishma continued, 'The high-souled Gautami, although repeatedly incited by the fowler for the destruction of the serpent did not bend her mind to that sinful act. The serpent, painfully bound with the cord: sighing a little and maintaining its composure with great difficulty, then uttered these words slowly, in a human voice.'
"The serpent said, 'O foolish Arjunaka, what fault is there of mine? I have no will of my own, and am not independent. Mrityu sent me on this errand. By his direction have I bitten this child, and not out of any anger or choice on my part. Therefore, if there be any sin in this, O fowler, the sin is his.'
"The fowler said, 'If thou hast done this evil, led thereto by another, the sin is thine also as thou art an instrument in the act. As in the making of an earthen vessel the potter's wheel and rod and other things are all regarded as causes, so art thou, O serpent, (cause in the production of this effect). He that is guilty deserves death at my hands. Thou, O serpent, art guilty. Indeed, thou confessest thyself so in this matter!'
"The serpent said, 'As all these, viz., the potter's wheel, rod, and other things, are not independent causes, even so I am not an independent cause. Therefore, this is no fault of mine, as thou shouldst grant. Shouldst thou think otherwise, then these are to be considered as causes working in unison with one another. For thus working with one other, a doubt arises regarding their relation as cause and effect. Such being the case, it is no fault of mine, nor do I deserve death on this account, nor am I guilty of any sin. Or, if thou thinkest that there is sin (in even such causation), the sin lies in the aggregate of causes.'
"The fowler said, 'If thou art neither the prime cause nor the agent in this matter, thou art still the cause of the death (of his child). Therefore, thou dost deserve death in my opinion. If, O serpent, thou thinkest that when an evil act is done, the doer is not implicated therein, then there can be no cause in this matter; but having done this, verily thou deservest death. What more dost thou think?'
p. 4
"The serpent said, 'Whether any cause exists or not, 1 no effect is produced without an (intermediate) act. Therefore, causation being of no moment in either case, my agency only as the cause (in this matter) ought to be considered in its proper bearings. If, O fowler, thou thinkest me to be the cause in truth, then the guilt of this act of killing a living being rests on the shoulders of another who incited me to this end.' 2
"The fowler said, 'Not deserving of life, O foolish one, why dost thou bandy so many words, O wretch of a serpent? Thou deservest death at my hands. Thou hast done an atrocious act by killing this infant.'
"The serpent said, 'O fowler, as the officiating priests at a sacrifice do not acquire the merit of the act by offering oblations of clarified butter to the fire, even so should I be regarded with respect as to the result in this connection.'
"Bhishma continued, 'The serpent directed by Mrityu having said this, Mrityu himself appeared there and addressing the serpent spoke thus.
"Mrityu said, 'Guided. by Kala, I, O serpent, sent thee on this errand, and neither art thou nor am I the cause of this child's death. Even as the clouds are tossed hither and thither by the wind, I am like the clouds, O serpent, influenced by Kala. All attitudes appertaining to Sattwa or Rajas, or Tamas, are provoked by Kala, and operate in all creatures. All creatures, mobile and immobile, in heaven, or earth, are influenced by Kala. The whole universe, O serpent, is imbued with this same influence of Kala. All acts in this world and all abstentions, as also all their modifications, are said to be influenced by Kala, Surya, Soma, Vishnu, Water, Wind, the deity of a hundred sacrificer, Fire, Sky, Earth, Mitra and Parjanya, Aditi, and the Vasus, Rivers and Oceans, all existent and non-existent objects, are created and destroyed by Kala. Knowing this, why dost thou, O serpent, consider me to be guilty? If any fault attaches to me in this, thou also wouldst be to blame.'
"The serpent said, 'I do not, O Mrityu, blame thee, nor do I absolve thee from all blame. I only aver that I am directed and influenced (in my actions) by thee. If any blame attaches to Kala, or, if it be not desirable to attach any blame to him, it is not for me to scan the fault. We have no right to do so. As it is incumbent on me to absolve myself from this blame, so it is my duty to see that no blame attaches to Mrityu.'
"Bhishma continued, 'Then the serpent, addressing Arjunaka, said--Thou hast listened to what Mrityu has said. Therefore, it is not proper for thee to torment me, who am guiltless, by tying me with this cord.'
p. 5
"The fowler said, 'I have listened to thee, O serpent, as well as to the words of Mrityu, but these, O serpent, do not absolve thee from all blame. Mrityu and thyself are the causes of the child's death. I consider both of you to be the cause and I do not call that to be the cause which is not truly so. Accursed be the wicked and vengeful Mrityu that causes affliction to the good. Thee too I shall kill that art sinful and engaged, in sinful acts!'
"Mrityu said, 'We both are not free agents, but are dependent on Kala, and ordained to do our appointed work. Thou shouldst not find fault with us if thou dost consider this matter thoroughly.'
"The fowler said, 'If ye both, O serpent and Mrityu, be dependent on Kala, I am curious to know how pleasure (arising from doing good) and anger (arising from doing evil) are caused.'
"Mrityu said, 'Whatever is done is done under the influence of Kala. I have said it before, O fowler, that Kala is the cause of all and that for this reason we both, acting under the inspiration of Kala, do our appointed work and therefore, O fowler, we two do not deserve censure from thee in any way!'
"Bhishma continued, 'Then Kala arrived at that scene of disputation on this point of morality, and spoke thus to the serpent and Mrityu and the fowler Arjunaka assembled together.'
"Kala said, 'Neither Mrityu, nor this serpent, nor I, O fowler, am guilty of the death of any creature. We are merely the immediate exciting causes of the event. O Arjunaka, the Karma of this child formed the exciting cause of our action in this matter. There was no other cause by which this child came by its death. It was killed as a result of its own Karma. It has met with death as the result of its Karma in the past. Its Karma has been the cause of its destruction. We all are subject to the influence of our respective Karma. Karma is an aid to salvation even as sons are, and Karma also is an indicator of virtue and vice in man. We urge one another even as acts urge one another. As men make from a lump of clay whatever they wish to make, even so do men attain to various results determined by Karma. As light and shadow are related to each other, so are men related to Karma through their own actions. Therefore, neither art thou, nor am I, nor Mrityu, nor the serpent, nor this old Brahmana lady, is the cause of this child's death. He himself is the cause here. Upon Kala, O king, expounding the matter in this way, Gautami, convinced in her mind that men suffer according to their actions, spoke thus to Arjunaka.'
"Gautami said, 'Neither Kala, nor Mrityu, nor the serpent, is the cause in this matter. This child has met with death as the result of its own Karma. I too so acted (in the past) that my son has died (as its consequence). Let now Kala and Mrityu retire from this place, and do thou too, O Arjunaka, release this serpent.'
"Bhishma continued, 'Then Kala and Mrityu and the serpent went back to their respective destinations, and Gautami became consoled in mind as
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also the fowler. Having heard all this, O king, do thou forego all grief, and attain to peace of mind. Men attain to heaven or hell as the result of their own Karma. This evil has neither been of thy own creation, nor of Duryodhana's. Know this that these lords of Earth have all been slain (in this war) as a result of acts of Kalas.'"
Vaisampayana said, "Having heard all this, the powerful and virtuous Yudhishthira became consoled in mind, and again enquired as follows."
Book
13
Chapter 2
1 [y]
pitāmaha mahāprājña sarvaśāstraviśārada
śrutaṃ me mahad ākhyānam
idaṃ matimatāṃ vara
2 bhūyas tu śrotum icchāmi
dharmārthasahitaṃ nṛpa
kathyamānaṃ tvayā kiṃ cit tan me vyākhyātum arhasi
3 kena mṛtyur gṛhasthena dharmam āśritya nirjitaḥ
ity etat sarvam ācakṣva tattvena mama pārthiva
4 [bh]
atrāpy udāharantīmam itihāsaṃ purātanam
yathā mṛtyur gṛhasthena dharmam āśritya nirjitaḥ
5 manoḥ prajāpate rājann ikṣvākur abhavat sutaḥ
tasya putraśataṃ jajñe nṛpateḥ sūryavarcasaḥ
6 daśamas tasya putras tu daśāśvo
nāma bhārata
māhiṣmatyām abhūd rājā
dharm ātmā satyavikramaḥ
7 daśāśvasya sutas tv āsīd rājā
paramadhārmikaḥ
satye tapasi dāne ca yasya nityaṃ rataṃ manaḥ
8 madirāśva iti khyātaḥ pṛthivyāṃ pṛthivīpatiḥ
dhanurvede ca vede ca nirato yo 'bhavat sadā
9 maridāśvasya putras tu dyutimān
nāma pārthivaḥ
mahābhāgo mahātejā mahāsattvo mahābalaḥ
10 putro dyutimatas tv āsīt suvīro
nāma pārthivaḥ
dharmātmā kośavāṃś cāpi devarāja
ivāparaḥ
11 suvīrasya tu putro 'bhūt sarvasaṃgrāma durjayaḥ
durjayety abhivikhyātaḥ
sarvaśāstraviśāradaḥ
12 durjayasyendra vapuṣaḥ putro 'gnisadṛśadyutiḥ
duryodhano nāma mahān rājāsīd rājasattama
13 tasyendra samavīryasya saṃgrāmeṣv anivartinaḥ
viṣayaś ca prabhāvaś ca tulyam
evābhyavartata
14 ratnair dhanaiś ca paśubhiḥ sasyaiś cāpi pṛthagvidhaiḥ
nagaraṃ viṣayaś cāsya pratipūrṇaṃ tadābhavat
15 na tasya viṣaye cābhūt kṛpaṇo nāpi durgataḥ
vyādhito vā kṛśo vāpi tasmin
nābhūn naraḥ kva cit
16 sudakṣiṇo madhuravāg anasūyur jitendriyaḥ
dharmātmā cānṛśaṃsaś ca vikrānto 'thāvikatthanaḥ
17 yajvā vadānyo medhāvī brahmaṇyaḥ satyasaṃgaraḥ
na cāvamantā dātā ca vedavedāṅgapāragaḥ
18 taṃ narmadā deva nadī
puṇyā śītajalā śivā
cakame puruṣaśreṣṭhaṃ svena bhāvena bhārata
19 tasya jajñe tadā nadyāṃ kanyā rājīvalocanā
nāmnā sudarśanā rājan rūpeṇa ca sudarśanā
20 tādṛgrūpā na nārīṣu bhūtapūrvā yudhiṣṭhira
duryodhana sutā yādṛg abhavad varavarṇinī
21 tām agniś cakame sākṣād rājakanyāṃ sudarśanām
bhūtvā ca brāhmaṇaḥ sākṣād varayām āsa taṃ nṛpam
22 daridraś cāsavarṇaś ca mamāyam iti pārthivaḥ
na ditsati sutāṃ tasmai tāṃ viprāya sudarśanām
23 tato 'sya vitate yajñe naṣṭo 'bhūd dhavyavāhanaḥ
tato duryodhano rājā vākyam āhartvijas tadā
24 duṣkṛtaṃ mama kiṃ nu syād bhavatāṃ vā dvijarṣabhāḥ
yena nāśaṃ jagāmāgniḥ kṛtaṃ kupuruṣeṣv iva
25 na hy alpaṃ duṣkṛtaṃ no 'sti
yenāgnir nāśam āgataḥ
bhavatāṃ vātha vā mahyaṃ tattvenaitad vimṛśyatām
26 etad rājño vacaḥ śrutvā viprās te bharatarṣabha
niyatā vāgyatāś caiva pāvakaṃ śaraṇaṃ yayuḥ
27 tān darśayām āsa tadā bhagavān
havyavāhanaḥ
svaṃ rūpaṃ dīptimat kṛtvā śaradarkasamadyutiḥ
28 tato mahātmā tān āha dahano brāhmaṇarṣabhān
varayāmy ātmano 'rthāya duryodhana sutām iti
29 tatas te kālyam utthāya tasmai rājñe
nyavedayan
brāhmaṇā vismitāḥ sarve yad uktaṃ citrabhānunā
30 tataḥ sa rājā tac
chrutvā vacanaṃ brahmavādinām
avāpya paramaṃ harṣaṃ tatheti prāha buddhimān
31 prāyācata nṛpaḥ śulkaṃ bhagavantaṃ vibhāvasum
nityaṃ sāṃnidhyam iha te citrabhāno bhaved iti
tam āha bhagavān agnir evam astv iti pārthivam
32 tataḥ sāṃnidhyam adhyāpi māhiṣmatyāṃ vibhāvasoḥ
dṛṣṭaṃ hi sahadevena diśo vijayatā tadā
33 tatas tāṃ samalaṃkṛtya kanyām ahata vāsasam
dadau duryodhano rājā pāvakāya mahātmane
34 pratijagrāha cāgnis tāṃ rājaputrīṃ sudarśanām
vidhinā veda dṛṣṭena vasor dhārām
ivādhvare
35 tasyā rūpeṇa śīlena kulena vapuṣā śriyā
abhavat prītimān agnir garbhaṃ tasyāṃ samādadhe
36 tasyāṃ samabhavat
putro nāmnāgneyaḥ sudarśanaḥ
śiśur evādhyagāt sarvaṃ sa ca brahma
sanātanam
37 athaughavān nāma nṛpo nṛgasyāsīt pitāmahaḥ
tasyāpy oghavatī kanyā putraś caugharatho 'bhavat
38 tām oghavān dadau tasmai svayam
oghavatīṃ sutām
sudarśanāya viduṣe bhāryārthaṃ devarūpiṇām
39 sa gṛhasthāśramaratas
tayā saha sudarśanaḥ
kurukṣetre 'vasad rājann oghavatyā
samanvitaḥ
40 gṛhasthaś cāvajeṣyāmi mṛtyum ity eva sa prabho
pratijñām akarod dhīmān dīptatejā viśāṃ pate
41 tām athaughavatīṃ rājan sa pāvakasuto 'bravīt
atitheḥ pratikūlaṃ te na kartavyaṃ kathaṃ cana
42 yena yena ca tuṣyeta nityam eva tvayātithiḥ
apy ātmanaḥ pradānena na te
kāryā vicāraṇā
43 etad vrataṃ mama sadā hṛdi saṃparivartate
gṛhasthānāṃ hi suśroṇi nātither vidyate param
44 pramāṇaṃ yadi vāmoru vacas te mama śobhane
idaṃ vacanam avyagrā hṛdi tvaṃ dhārayeḥ sadā
45 niṣkrānte mayi kalyāṇi tathā saṃnihite 'naghe
nātithis te 'vamantavyaḥ pramāṇaṃ yady ahaṃ tava
46 tam abravīd oghavatī yatā mūrdhni kṛtāñjaliḥ
na me tvad vacanāt kiṃ cid
akartavyaṃ kathaṃ cana
47 jigīṣamāṇaṃ tu gṛhe tadā mṛtyuḥ sudarśanam
pṛṣṭhato 'nvagamad rājan randhānveṣī tadā sadā
48 idhmārthaṃ tu gate tasminn agniputre sudarśane
atithir brāhmaṇaḥ śrīmāṃs tām āhaughavatīṃ tadā
49 ātithyaṃ dattam
icchāmi tvayādya varavarṇini
pramāṇaṃ yadi dharmas
te gṛhasthāśramasaṃmataḥ
50 ity uktā tena vipreṇa rājaputrī yaśasvinī
vidhinā pratijagrāha vedoktena viśāṃ pate
51 āsanaṃ caiva pādyaṃ ca tasmai dattvā dvijātaye
provācaughavatī vipraṃ kenārthaḥ kiṃ dadāmi te
52 tām abravīt tato vipro rājaputrīṃ sudarśanām
tvayā mamārthaḥ kalyāṇi nirviśaṅke tad ācara
53 yadi pramāṇaṃ dharmas te gṛhasthāśramasaṃmataḥ
pradānenātmano rājñi kartum arhasi me priyam
54 tathā saṃchandyamāno 'nyair īpsitair nṛpa kanyayā
nānyam ātmapradānāt sa tasyā vavre varaṃ dvijaḥ
55 sā tu rājasutā smṛtvā hartur vacanam āditaḥ
tatheti lajjamānā sā tam uvāca dvijarṣabham
56 tato rahaḥ sa viprarṣiḥ sā caivopaviveśa ha
saṃsmṛtya bhartur
vacanaṃ gṛhasthāśramakāṅkṣiṇaḥ
57 athedhmān samupādāya sa pāvakir
upāgamat
mṛtyunā raudrabhāvena nityaṃ bandhur ivānvitaḥ
58 tatas tv āśramam āgamya sa
pāvakasutas tadā
tām ājuhāvaughavatīṃ kvāsi yāteti cāsakṛt
59 tasmai prativacaḥ sā tu bhartre na pradadau tadā
karābhyāṃ tena vipreṇa spṛṣṭā bhartṛvratā satī
60 ucchiṣṭāsmīti
manvānā lajjitā bhartur eva ca
tūṣṇīṃbhūtābhavat
sādhvī na covācātha kiṃ cana
61 atha tāṃ punar evedaṃ provāca sa sudarśanaḥ
kva sā sādhvī kva sā yātā garīyaḥ kim ato mama
62 pativratā satyaśīlā nityaṃ caivārjave ratā
kathaṃ na pratyudety adya smayamānā
yathā purā
63 uṭajasthas tu taṃ vipraḥ pratyuvāca sudarśanam
atithiṃ viddhi saṃprāptaṃ pāvake brāhmaṇaṃ ca mām
64 anayā chandyamāno 'haṃ bhāryayā tava sattama
tais tair atithi satkārair ārjave 'syā dṛḍhaṃ manaḥ
65 anena vidhinā seyaṃ mām arcati śubhānanā
anurūpaṃ yad atrādya tad bhavān
vaktum arhati
66 kūṭamudgara hastas tu mṛtyus taṃ vai samanvayāt
hīnapratijñam atrainaṃ vadhiṣyāmīti cintayan
67 sudarśanas tu manasā karmaṇā cakṣuṣā girā
tyakterṣyas tyaktamanyuś ca
smayamāno 'bravīd idam
68 surataṃ te 'stu
viprāgrya prītir hi paramā mama
gṛhasthasya hi dharmo 'gryaḥ saṃprāptātithi pūjanam
69 atithiḥ pūjito yasya
gṛhasthasya tu gacchati
nānyas tasmāt paro dharma iti prāhur manīṣiṇaḥ
70 prāṇā hi mama
dārāś ca yac cānyad vidyate vasu
atithibhyo mayā deyam iti me vratam āhitam
71 niḥsaṃdigdhaṃ mayā vākyam etat te samudāhṛtam
tenāhaṃ vipra satyena svayam ātmānam
ālabhe
72 pṛthivī vāyur ākāśam
āpo jyotiś ca pañcamam
buddhir ātmā manaḥ kālo diśaś caiva guṇā daśa
73 nityam ete hi paśyanti dehināṃ dehasaṃśritāḥ
sukṛtaṃ duṣkṛtaṃ cāpi karma dharmabhṛtāṃ vara
74 yathaiṣā nānṛtā vāṇī mayādya samudāhṛtā
tena satyena māṃ devāḥ pālayantu dahantu vā
75 tato nādaḥ samabhavad dikṣu sarvāsu bhārata
asakṛt satyam ity eva naitan mithyeti
sarvaśaḥ
76 uṭajāt tu tatas tasmān
niścakrāma sa vai dvijaḥ
vapuṣā khaṃ ca bhūmiṃ ca vyāpya vāyur ivodyataḥ
77 svareṇa vipraḥ śaikṣeṇa trīṁl lokān anunādayan
uvāca cainaṃ dharmajñaṃ pūrvam āmantrya nāmataḥ
78 dharmo 'ham asmi bhadraṃ te jijñāsārthaṃ tavānagha
prāptaḥ satyaṃ ca te jñātvā prītir me paramā tvayi
79 vijitaś ca tvayā mṛtyur yo 'yaṃ tvām anugacchati
randhrānveṣī tava sadā tvayā dhṛtyā vaśīkṛtaḥ
80 na cāsti śaktis trailokye kasya cit
puruṣottama
pativratām imāṃ sādhvīṃ tavodvīkṣitum apy uta
81 rakṣitā tvad guṇair eṣā pativrataguṇais tathā
adhṛṣyā yad iyaṃ brūyāt tathā tan nānyathā bhavet
82 eṣā hi tapasā svena saṃyuktā brahmavādinī
pāvanārthaṃ ca lokasya
saricchreṣṭhā bhaviṣyati
83 ardhenaughavatī nāma tvām arthenānuyāsyati
śarīreṇa mahābhāgā yogo hy asyā vaśe
sthitaḥ
84 anayā saha lokāṃś ca gantāsi tapasārjitān
yatra nāvṛttim abhyeti śāśvatāṃs tān sanātanān
85 anena caiva dehena lokāṃs tvam abhipatsyase
nirjitaś ca tvayā mṛtyur aiśvaryaṃ ca tavottamam
86 pañca bhūtāny atikrāntaḥ svavīryāc ca mano bhavaḥ
gṛhastha dharmeṇānena kāmakrodhau ca te jitau
87 sneho rāgaś ca tandrī ca moho drohaś
ca kevalaḥ
tava śuśrūṣayā rājan rājaputryā
vinirjitāḥ
88 [bh]
śuklānāṃ tu sahasreṇa vājināṃ ratham uttamam
yuktaṃ pragṛhya bhagavān vyavasāyo jagāma tam
89 mṛtyur ātmā ca lokāś
ca jitā bhūtāni pañca ca
buddhiḥ kālo mano vyoma kāmakrodhau
tathaiva ca
90 tasmād gṛhāśramasthasya nānyad daivatam asti vai
ṛte 'tithiṃ naravyāghra
manasaitad vicāraya
91 atithiḥ pūjito yasya
dhyāyate manasā śubham
na tat kratuśatenāpi tulyam āhur manīṣiṇaḥ
92 pātraṃ tv atithim
āsādya śīlāḍhyaṃ yo na pūjayet
sa dattvā sukṛtaṃ tasya kṣapayeta hy anarcitaḥ
93 etat te kathitaṃ putra mayākhyānam anuttamam
yathā hi vijito mṛtyur gṛhasthena purābhavat
94 dhanyaṃ yaśasyam āyuṣmad idam ākhyānam uttamam
bubhūṣitābhimantavyaṃ sarvaduścaritāpaham
95 ya idaṃ kathayed
vidvān ahany ahani bhārata
sudarśanasya caritaṃ puṇyāṁl lokān avāpnuyāt
SECTION II
"Yudhishthira said, 'O grandsire, O wisest of men, O thou that art learned in all the scriptures, I have listened to this great story, O foremost of intelligent men. I am desirous of again hearing the recital of some history full of religious instruction, and it behoves thee to gratify me. O lord of Earth, tell me if any householder has ever succeeded in conquering Mrityu by the practice of virtue. Do thou recite this to me with all details!'"Bhishma said, 'This ancient history is recited as an illustration of the subject of the conquest by a householder, over Mrityu, through the practice of virtue. The Prajapati Manu had a son, O king, of the name of the Ikshwaku. Of that king, illustrious as Surya, were born a hundred sons. His tenth son, O Bharata, was named Dasaswa, and this virtuous prince of infallible prowess became the king of Mahismati. Dasaswa's son, O king, was a righteous prince whose mind was constantly devoted to the practice of truth and charity and devotion. He was known by the name of Madiraswa and ruled over the Earth as her lord. He was constantly devoted to the study of the Vedas as also of the science of arms. Madiraswa's son was the king named Dyutimat who possessed great good fortune and power and strength and energy. Dyutimat's son was the highly devout and pious king who was famous in all the worlds under the name of Suvira. His soul was intent on religion and he possessed wealth like another Indra, the lord of the deities. Suvira too had a son who was invincible in battle, and who was the best of all warriors and known by the name of Sudurjaya. And Durjya too, possessed of a body like that of Indra, had a son who beamed with splendour like that of fire. He was the great monarch named Duryodhana who was one of the foremost of royal sages. Indra used to pour rain profusely in the kingdom of this monarch, who never fled from the battlefield and was possessed of valour like unto Indra himself. The cities and the kingdom of this king were filled with riches and gems and cattle and grain of various kinds. There was no miser in his kingdom nor any person afflicted with distress or poverty. Nor was there in his kingdom any person that was weak in body or afflicted with disease. That king was very clever, smooth in speech, without envy, a
p. 7
master of his passions, of a righteous soul, full of compassion, endued with prowess, and not given to boasting. He performed sacrifices, and was self-restrained and intelligent, devoted to Brahmanas and Truth. He never humiliated others, and was charitable, and learned in the Vedas and the Vedanta. The celestial river Narmada, auspicious and sacred and of cool waters, in her own nature, O Bharata, courted him. He begot upon that river, a lotus-eyed daughter, by name Sudarsana, who was, O king, endued with great beauty. No creature, O Yudhisthira, had ever been born before among womankind, that was, possessed of such beauty as that excellent damsel who was the daughter of Duryodhana. The god Agni himself courted the beautiful princess Sudarsana, and taking the shape of a Brahmana, O monarch, sought her hand from the king. The king was unwilling to give his daughter in marriage to the Brahmana who was poor and not of the same rank with himself. Thereupon Agni vanished from his great sacrifice. The king, grieved at heart, then addressed the Brahmanas, saying,--Of what sin have I, ye excellent Brahmanas, or you, been guilty, that Agni should disappear from this sacrifice, even as good done unto wicked men disappears from their estimation. Great, indeed, must that sin of ours be for which Agni has thus disappeared. Either must the sin be yours, or, it must be mine. Do you fully investigate the matter.--Then hearing the king's words, O foremost prince of Bharata's race, the Brahmanas, restraining speech, sought with concentrated faculties the protection of the god of fire. The divine carrier of oblations, resplendent as the autumnal Sun, appeared before them, enveloping his self in glorious refulgence. The high-souled Agni then addressed those excellent Brahmanas, saying,--I seek the daughter of Duryodhana for my own self. At this all those Brahmanas were struck with wonder, and rising on the morrow, they related to the king what had been said by the fire-god. The wise monarch, hearing the words of those utterers of Brahma, was delighted at heart, and said,--Be it so.--The king craved a boon of the illustrious fire-god as the marriage dower,--Do thou, O Agni, deign to remain always with us here.--Be it so--said the divine Agni to that lord of Earth. For this reason Agni has always been present in the kingdom of Mahismati to this day, and was seen by Sahadeva in course of his conquering expedition to the south. Then the king gave his daughter, dressed in new garments and decked with jewels, to the high-souled deity, and Agni too accepted, according to Vedic rites, the princess Sudarsana as his bride, even as he accepts libations of clarified butter at sacrifices, Agni was well pleased with her appearance, her beauty, grace, character, and nobility of birth, and was minded to beget offspring upon her. And a son by Agni, of the name of Sudarsana, was soon born of her. Sudarsana also was, in appearance, as beautiful as the full moon, and even in his childhood he attained to a knowledge of the supreme and everlasting Brahma. There was also a king of the name of Oghavat, who was the grandfather of Nriga. He had a daughter of the name of Oghavati, and a son too of the name of Ogharatha born unto him. King Oghavat gave his daughter Oghavati,
p. 8
beautiful as a goddess, to the learned Sudarsana for wife. Sudarsana, O king, leading the life of a householder with Oghavati, used to dwell in Kurukshetra with her. This intelligent prince of blazing energy took the vow, O lord, of conquering Death by leading the life of even a householder. The son of Agni, O king, said to Oghavati,--Do thou never act contrary to (the wishes of) those that seek our hospitality. Thou shouldst make no scruple about the means by which guests are to be welcomed, even if thou have to offer thy own person. O beautiful one, this vow is always present in the mind, since for householders, there is no higher virtue than hospitality accorded to guests. Do thou always bear this in mind without ever doubting it, if my words be any authority with thee. O sinless and blessed one, if thou hast any faith in me, do thou never disregard a guest whether I be at thy side or at a distance from thee! Unto him, with hands clasped and placed on her head, Oghavati replied, saying,--'I shall leave nothing undone of what thou commandest me.--Then Mrityu, O king, desiring to over-reach Sudarsana, began to watch him for finding out his lathes. On a certain occasion, when the son of Agni went out to fetch firewood from the forest, a graceful Brahmana sought the hospitality of Oghavati with these words:--O beautiful lady, if thou hast any faith in the virtue of hospitality as prescribed for householders, then I would request thee to extend the rites of hospitality to me to-day.--The princess of great fame, thus addressed by that Brahmana, O king, welcomed him according to the rites prescribed in the Vedas. Having offered him a seat, and water to wash his feet, she enquired, saying,--What is thy business? What can I offer thee? The Brahmana said unto her,--My business is with thy person, O blessed one. Do thou act accordingly without any hesitation in thy mind. If the duties prescribed for householders be acceptable to thee, do thou, O princess, gratify me by offering up thy person to me.--Though tempted by the princess with offers of diverse other things, the Brahmana, however, did not ask for any other gift than the offer of her own person. Seeing him resolved, that lady, remembering the directions which had before been given to her by her husband, but overcome with shame, said, to that excellent Brahmana,--Be it so.--Remembering the words of her husband who was desirous of acquiring the virtue of householders, she cheerfully approached the regenerate Rishi. Meanwhile, the son of Agni, having collected his firewood, returned to his home. Mrityu, with his fierce and inexorable nature, was constantly by his side, even, as one attends upon one's devoted friend. When the son of Pavaka returned to his own hermitage, he called Oghavati by name, and (receiving no answer) repeatedly, exclaimed,--Whether art thou gone?--But the chaste lady, devoted to her husband, being then locked in the arms of that Brahmana, gave no reply to her husband. Indeed, that chaste woman, considering herself contaminated became speechless, overcome with shame. Sudarsana, addressing her again, exclaimed,--Where can my chaste wife be? Whither has she gone? Nothing can be of greater moment to me than this (her disappearance). Why does not that simple and truthful lady,
p. 9
devoted to her husband, alas, answer to my call today as she used to do before with sweet smiles? Then that Brahmana, who was within the hut, thus replied to Sudarsana,--Do thou learn, O son of Pavaka, that a Brahmana guest has arrived, and though tempted by this thy wife with diverse other offers of welcome, I have, O best of Brahmanas, desired only her person, and this fair-faced lady is engaged in welcoming me with due rites. Thou art at liberty to do whatever thou thinkest to be suitable to this occasion. Mrityu, armed with the iron club, pursued the Rishi at that moment, desirous of compassing the destruction of one that would, he thought, deviate from his promise. Sudarsana was struck with wonder, but casting off all jealousy and anger by look, word, deed, or thought, said,--Do thou enjoy thyself, O Brahmana. It is a great pleasure to me. A householder obtain the highest merit by honouring a guest. It is said by the learned that, as regards the householder, there is no higher merit than what results unto him from a guest departing from his house after having been duly honoured by him. My life, my wife, and whatever other worldly possessions I have, are all dedicated to the use of my guests. Even this is the vow that I have taken. As I have truly made this statement, by that truth, O Brahmana, I shall attain to the knowledge of Self. O foremost of virtuous men, the five elements, viz., fire, air, earth, water, and sky, and the mind, the intellect and the Soul, and time and space and the ten organs of sense, are all present in the bodies of men, and always witness the good and evil deeds that men do. This truth has today been uttered by me, and let the gods bless me for it or destroy me if I have spoken falsely. At this, O Bharata, there arose in all directions, in repeated echoes, a voice, crying,--This is true, this is not false. Then that Brahmana came out of the hovel, and like the wind rising and encompassing both Earth and sky, and making the three worlds echo with Vedic sounds, and calling that virtuous man by name, and congratulating him said,--O sinless one, I am Dharma; All glory to thee. I came here, O truth-loving one, to try thee, and I am well pleased with thee by knowing thee to be virtuous. Thou hast subdued and conquered Mrityu who always has pursued thee, seeking thy laches? O best of men, no one in the three worlds has the ability to insult, even with looks, this chaste lady devoted to her husband, far less to touch her person. She has been protected from defilement by thy virtue and by her own chastity. There can be nothing contrary to what this proud lady will say. This utterer of Brahma, endued with austere penances, shall, for the salvation of the world, be metamorphosed into a mighty river. And thou shalt attain to all the worlds in this thy body, and as truly as the science of Yoga is within her control, this highly blessed lady will follow thee with only half of her corporeal self, and with the other half will she be celebrated as the river Oghavati! And thou shalt attain with her to all the worlds that acquired through penances, Those eternal and everlasting worlds from which none cometh back will be attained by thee even in this gross body of thine. Thou hast conquered Death, and attained to the highest of all felicities, and by thy own power
p. 10
[paragraph continues] (of mind), attaining to the speed of thought, thou hast risen above the power of the five elements! By thus adhering to the duties of a householder, thou hast conquered thy passions, desires, and anger, and this princess, O prince of virtuous men has, by serving thee, conquered affliction, desire, illusion, enmity and lassitude of mind!'
"Bhishma continued, 'Then the glorious Vasava (the lord of the gods), riding in a fine chariot drawn by a thousand white horses, approached that Brahmana. Death and Soul, all the worlds, all the elements, intellect, mind, time, and space as also desire and wrath, were all conquered. There-fore, O best of men, do thou bear this in mind, that to a householder there is no higher divinity than the guest. It is said by the learned that the blessings of an honoured guest are more efficacious than the merit of a hundred sacrifices. Whenever a deserving guest seeks the hospitality of a householder and is not honoured by him, he takes away (with him) all the virtues of the latter giving him his sins (in return). I have now recited to thee, my son, this excellent story as to how Death was conquered of old by a householder. The recital of this excellent story confers glory, fame, and longevity (upon those that listen to it). The man that seeks worldly prosperity should consider it as efficacious in removing all evil. And, O Bharata, the learned man that daily recites this story of the life of Sudarsana attains to the regions of the blessed.'"
Book
13
Chapter 3
1 [y]
brāhmaṇyaṃ yadi diṣprāpaṃ tribhir varṇair narādhipa
kathaṃ prāptaṃ mahārāja kṣatriyeṇa mahātmanā
2 viśvāmitreṇa dharmātman brāhmaṇatvaṃ nararṣabha
śrotum icchāmi tattvena tan me brūhi pitāmaha
3 tena hy amitavīryeṇa vasiṣṭhasya mahātmanaḥ
hataṃ putraśataṃ sadyas tapasā prapitāmaha
4 yātudhānāś ca bahavo rākṣasās tigmatejasaḥ
manyunāviṣṭa dehena sṛṣṭāḥ kālāntakopamāḥ
5 mahākuśika vaṃśaś ca brahmarṣiśatasaṃkulaḥ
sthāpito naraloke 'smin vidvān brāhmaṇa saṃstutaḥ
6 ṛcīkasyātmajaś
caiva śunaḥśepo mahātapāḥ
vimokṣito mahāsatrāt
paśutām abhyupāgataḥ
7 hariś candra kratau devāṃs toṣayitvātma tejasā
putratām anusaṃprāpto
viśvāmitrasya dhīmataḥ
8 nābhivādayate jyeṣṭhaṃ devarātaṃ narādhipa
putrāḥ pañcaśatāś cāpi
śaptāḥ śvapacatāṃ gatāḥ
9 triśaṅkur bandhusaṃtyakta ikṣvākuḥ prītipūrvakam
avākśirā divaṃ nīto dakṣiṇām āśrito diśam
10 viśvāmitrasya vipulā nadī rājarṣisevitā
kauśikīti śivā puṇyā brahmarṣigaṇasevitā
11 tapovighnakarī caiva pañca cūḍā susaṃmatā
rambhā nāmāpsarāḥ śāpād yasya
śailatvam āgatā
12 tathaivāsya bhayād baddhvā vasiṣṭhaḥ salile purā
ātmānaṃ majjayām āsa vipāśaḥ punar utthitaḥ
13 tadā prabhṛti puṇyā hi vipāśābhūn mahānadī
vikhyātā karmaṇā tena vasiṣṭhasya mahātmanaḥ
14 vāgbhiś ca bhagavān yena
devasenāgragaḥ prabhuḥ
stutaḥ prītamanāś cāsīc chāpāc cainam
amocayat
15 dhruvasyottāna pādasya brahmarṣīṇāṃ tathaiva ca
madhye jvalati yo nityam udīcīm āśrito diśam
16 tasyaitāni ca karmāṇi tathānyāni ca kaurava
kṣatriyasyety ato jātam idaṃ kautūhalaṃ mama
17 kim etad iti tattvena prabrūhi
bharatarṣabha
devāntaram anāsādya kathaṃ sa brāhmaṇo 'bhavat
18 etat tattvena me rājan sarvam
ākhyātum arhasi
mataṅgasya yathātattvaṃ tathaivaitad bravīhi me
19 sthāne mataṅgo brāhmaṇyaṃ nālabhad bharatarṣabha
caṇḍāla yonau jāto hi kathaṃ brāhmaṇyam āpnuyāt
SECTION III
"Yudhishthira said, 'If, O prince, Brahmanahood be so difficult of attainment by the three classes (Kshatriyas, Vaisyas and Sudras), how then did the high souled Viswamitra, O king, though a Kshatriya (by birth), attain to the status of a Brahmana? I desire to know this, O sire. Therefore, do thou truly relate this matter to me. That powerful man, O sire, by virtue of his austerities, destroyed in a moment the hundred sons of the high-souled Vasishtha. While under the influence of anger, he created numerous evil spirits and Rakshasas of mighty vigour and resembling the great destroyer Kala himself. The great and learned race of Kusika, numbering hundreds of regenerate sages and belauded by the Brahmanas, was founded in this world of men by him. Sunasepha of austere penances, the son of Richika, having been sought to be slain as an animal in the great sacrifice of Amvarisha, obtained his deliverance through Viswamitra. Harishchandra, having pleased the gods at a sacrifice, became a son of the wise Viswamitra. For not having honoured their eldest brother Devarat, whom Viswamitra got as a son from the gods, the other fifty brothers of his were cursed, and all of them became Chandalas. Trisanku, the son of Ikshwaku, through the curse of Vasistha became a Chandala, and when abandoned byp. 11
his friends, and remaining suspended with his head downwards in the lower regions, was translated to heaven at the pleasure of Viswamitra. Viswamitra had a large river, by name Kausika, that was frequented by celestial Rishis. This sacred and auspicious stream was frequented by the gods and regenerate Rishis. For disturbing his devotions, the famous celestial nymph Rambha of fine bracelets, was cursed and metamorphosed into a rock. Through fear of Viswamitra the glorious Vasishtha, in olden times, binding himself with creepers, threw himself down into a river and again rose released from his bonds. In consequence of this, that large and sacred river become thenceforth celebrated by the name of Vipasa. 1 He prayed to the glorious and puissant Indra who was pleased with him and absolved him from a curse. 2 Remaining on the northern side of the firmament, he sheds his lustre from a position in the midst of the seven regenerate Rishis, 3 and Dhruva the son of Uttanpada 4. These are his achievements as well as many others. O descendant of Kuru, as they were performed by a Kshatriya, my curiosity has been roused in this matter. Therefore, O foremost one of Bharata's race, do thou relate this matter to me truly. How without casting off his corporeal frame and taking another tenement of flesh could he become a Brahmana? Do thou, O sire, truly relate this matter to me as thou hast related to me the story of Matanga. Matanga was born as a Chandala, 5 and could not attain to Brahmanahood,(with all his austerities) but how could this man attain to the status of a Brahmana?"
Book
13
Chapter 4
1 [bh]
śrūyatāṃ pārtha tattvena
viśvāmitro yathā purā
brāhmaṇatvaṃ gatas tāta brahmarṣitvaṃ tathaiva ca
2 bharatasyānvaye caivājamīḍho nāma pārthivaḥ
babhūva bharataśreṣṭha yajvā dharmabhṛtāṃ varaḥ
3 tasya putro manā āsīj jahnur
nāma nareśvaraḥ
duhitṛtvam anuprāptā gaṅgā yasya mahātmanaḥ
4 tasyātmajas tulyaguṇaḥ sindhudvīpo mahāyaśāḥ
sindhudvīpāc ca rājarṣir balākāśvo mahābalaḥ
5 vallabhas tasya tanayaḥ sākṣād dharma ivāparaḥ
kuśikas tasya tanayaḥ sahasrākṣasamadyutiḥ
6 kuśikasyātmajaḥ śrīmān gādhir nāma janeśvaraḥ
aputraḥ sa mahābāhur
vanavāsam udāvasat
7 kanyā jajñe sutā tasya vane
nivasataḥ sutaḥ
nāmnā satyavatī nāma rūpeṇāpratimā bhuvi
8 tāṃ vavre
bhārgavaḥ śrīmāṃś cyavanasyātmajaḥ prabhuḥ
ṛcīka iti vikhyāto vipule tapasi
sthitaḥ
9 sa tāṃ na pradadau tasmai ṛcīkāya mahātmane
daridra iti matvā vai gādhiḥ śatrunibarhaṇaḥ
10 pratyākhyāya punar yāntam
abravīd rājasattamaḥ
śulkaṃ pradīyatāṃ mahyaṃ tato vetsyasi me sutām
11 [r]
kiṃ prayacchāmi rājendra tubhyaṃ śulkam ahaṃ nṛpa
duhitur brūhy asaṃsakto mātrābhūt te
vicāraṇā
12 [gādhi]
candraraśmiprakāśānāṃ hayānāṃ vātaraṃhasām
ekataḥ śyāma karṇānāṃ sahasraṃ dehi bhārgava
13 [bh]
tataḥ sa bhṛguśārdūlaś cyavanasyātmajaḥ prabhuḥ
abravīd varuṇaṃ devam ādityaṃ patim ambhasām
14 ekataḥ śyāma karṇānāṃ hayānāṃ candra varcasām
sahasraṃ vātavegānāṃ bhikṣe tvāṃ deva sattama
15 tatheti varuṇo deva ādityo bhṛgusattamam
uvāca yatra te chandas tatrotthāsyanti vājinaḥ
16 dhyāta mātre ṛcīkena hayānāṃ candra varcasām
gaṅgā jalāt samuttasthau sahasraṃ vipulaujasām
17 adūre kanyakubjasya gaṅgāyās tīram uttamam
aśvatīrthaṃ tad adyāpi mānavāḥ paricakṣate
18 tat tadā gādhaye tāta sahasraṃ vājināṃ śubham
ṛcīkaḥ pradadau prītaḥ śulkārthaṃ japatāṃ varaḥ
19 tataḥ sa vismito
rājā gādhiḥ śāpabhayena ca
dadau tāṃ samalaṃkṛtya kanyāṃ bhṛgusutāya vai
20 jagrāha pāṇiṃ vidhinā tasya brahmarṣisattamaḥ
sā ca taṃ patim āsādya paraṃ harṣam avāpa ha
21 sa tutoṣa ca viprarṣis tasyā vṛttena bhārata
chandayām āsa caivaināṃ vareṇa varavarṇinīm
22 mātre tat sarvam ācakhyau sā kanyā
rājasattamam
atha tām abravīn mātā sutāṃ kiṃ cid avāṅmukhīm
23 mamāpi putri bhartā te prasādaṃ kartum arhati
apatyasya pradānena samarthaḥ sa mahātapāḥ
24 tataḥ sā tvaritaṃ gatvā tat sarvaṃ pratyavedayat
mātuś cikīrṣitaṃ rājann ṛcīkas tām athābravīt
25 guṇavantam apatyaṃ vai tvaṃ ca sā janayiṣyathaḥ
jananyās tava kalyāṇi mā bhūd vai praṇayo 'nyathā
26 tava caiva guṇaślāghī putra utpatsyate śubhe
asmad vaṃśakaraḥ śrīmāṃs tava bhrātā ca vaṃśakṛt
27 ṛtusnātā ca sāśvatthaṃ tvaṃ ca vṛkṣam udumbaram
pariṣvajethāḥ kalyāṇi tata iṣṭam avāpsyathaḥ
28 carudvayam idaṃ caiva mantrapūtaṃ śucismite
tvaṃ ca sā copayuñjīthāṃ tataḥ putrāv avāpsyathaḥ
29 tataḥ satyavatī hṛṣṭā mātaraṃ pratyabhāṣata
yad ṛcīkena kathitaṃ tac cācakhyau carudvayam
30 tām uvāca tato mātā sutāṃ satyavatīṃ tadā
putri mūrdhnā prapannāyāḥ kuruṣva vacanaṃ mama
31 bhartrā ya eṣa dattas te carur mantrapuraskṛtaḥ
etaṃ prayaccha mahyaṃ tvaṃ madīyaṃ tvaṃ gṛhāṇa ca
32 vyatyāsaṃ vṛkṣayoś cāpi karavāva śucismite
yadi pramāṇaṃ vacanaṃ mama mātur anindite
33 vyaktaṃ bhagavatā
cātra kṛtam evaṃ bhaviṣyati
tato me tvac carau bhāvaḥ pādape ca
sumadhyame
kathaṃ viśiṣṭo bhrātā te bhaved ity eva cintaya
34 tathā ca kṛtavatyau te mātā satyavatī ca sā
atha garbhāv anuprāpte ubhe te vai yudhiṣṭhira
35 dṛṣṭvā garbham
anuprāptāṃ bhāryāṃ sa ca mahān ṛṣiḥ
uvāca tāṃ satyavatīṃ durmanā bhṛgusattamaḥ
36 vyatyāsenopayuktas te carur vyaktaṃ bhaviṣyati
vyatyāsaḥ pādape cāpi
suvyaktaṃ te kṛtaḥ śubhe
37 mayā hi viśvaṃ yad brahma tvac carau saṃniveśitam
kṣatravīryaṃ ca sakalaṃ carau tasyā niveśitam
38 trilokavikhyāta guṇaṃ tvaṃ vipraṃ janayiṣyasi
sā ca kṣatraṃ viśiṣṭaṃ vai tata etat kṛtaṃ mayā
39 vyatyāsas tu kṛto yasmāt tvayā mātrā tathaiva ca
tasmāt sā brāhmaṇaśreṣṭhaṃ mātā te janayiṣyati
40 kṣatriyaṃ tūgra karmāṇaṃ tvaṃ bhadre janayiṣyasi
na hi te tat kṛtaṃ sādhu mātṛsnehena bhāmini
41 sā śrutvā śokasaṃtaptā papāta varavarṇinī
bhūmau satyavatī rājaṃś chinneva
rucirā latā
42 pratilabhya ca sā saṃjñāṃ śirasā praṇipatya ca
uvāca bhāryā bhartāraṃ gādheyī
brāhmaṇarṣabham
43 prasādayantyāṃ bhāryāyāṃ mayi brahma vidāṃ vara
prasādaṃ kuru viprarṣe na me syāt kṣatriyaḥ sutaḥ
44 kāmaṃ mamogra
karmā vai pautro bhavitum arhati
na tu me syāt suto brahmann eṣa me dīyatāṃ varaḥ
45 evam astv iti hovāca svāṃ bhāryāṃ sumahātapāḥ
tataḥ sā janayām āsa jamadagniṃ sutaṃ śubham
46 viśvāmitraṃ cājanayad godher bhāryā yaśasvinī
ṛṣeḥ prabhāvād rājendra brahmarṣiṃ brahmavādinam
47 tato brāhmaṇatāṃ yāto viśvāmitro mahātapāḥ
kśatriyaḥ so 'py atha tathā
brahma vaṃśasya kārakaḥ
48 tasya putrā mahātmāno brahma vaṃśavivardhanāḥ
tapasvino brahma vido gotra kartākra eva ca
49 madhuc chandaś ca bhagavān devarātaś
ca vīryavān
akṣīṇaś ca
śakuntaś ca babhruḥ kālapathas tathā
50 yājñavalkyaś ca vikhyātas tathā sthūṇo mahāvrataḥ
ulūko yamadūtaś ca tatharṣiḥ saindhavāyanaḥ
51 karṇa jaṅghaś ca bhagavān gālavaś ca mahān ṛṣiḥ
ṛṣir vajras tathākhyātaḥ śālaṅkāyana eva ca
52 lālāṭyo nāradaś
caiva tathā kūrca mukhaḥ smṛtaḥ
vādulir musalaś caiva rakṣogrīvas tathaiva ca
53 aṅghriko naikabhṛc caiva śilā yūpaḥ sitaḥ śuciḥ
cakrako mārutantavyo vātaghno 'thālśvalāyanaḥ
54 śyāmāyano 'tha gārgyaś ca jābāliḥ suśrutas tathā
kārīṣir atha saṃśrutyaḥ parapaurava tantavaḥ
55 mahān ṛṣiś ca
kapilas tatharṣis tārakāyanaḥ
tathaiva copagahanas tatharṣiś cārjunāyanaḥ
56 mārgamitrir hiraṇyākṣo jaṅghārir babhru vāhanaḥ
sūtir vibhūtiḥ sūtaś ca suraṅgaś ca tathaiva hi
57 ārāddhir nāmayaś caiva
cāmpeyojjayanau tathā
navatantur bakanakhaḥ śayona ratir
eva ca
58 śayo ruhaś cāru matsyaḥ śirīṣī cātha gārdabhiḥ
ujja yoniradāpekṣī nāradī ca mahān ṛṣiḥ
viśvāmitrātmajāḥ sarve munayo
brahmavādinaḥ
59 tan naiṣa kṣatriyo rājan viśvāmitro mahātapāḥ
ṛcīkenāhitaṃ brahma param etad
yudhiṣṭhira
60 etat te sarvam ākhyātaṃ tattvena bharatarṣabha
viśvāmitrasya vai janma somasūryāgnitejasaḥ
61 yatra yatra ca saṃdeho bhūyas te rājasattama
tatra tatra ca māṃ brūhi chettāsmi
tava saṃśayān
SECTION IV
"Bhishma said, 'Listen truly in detail, O son of Pritha, how in olden times Viswamitra attained to the status of a Brahmana Rishi. There was, O foremost of Bharata's descendants, in the race of Bharata, a king of the name of Ajamida, who performed many sacrifices and was the best of all virtuous men. His son was the great king named Jahnu. Ganga was the daughter of this high-minded prince. The farfamed and equally virtuous Sindhudwipa was the son of this prince. From Sindhudwipap. 12
sprung the great royal sage Valakaswa. His son was named Vallabha who was like a second Dharma in embodied form. His son again was Kusika who was refulgent with glory like unto the thousand-eyed Indra. Kusika's son was the illustrious King Gadhi who, being childless and desiring to have a son born unto him, repaired to the forest. Whilst living there, a daughter was born unto him. She was called Satyavati by name, and in beauty of appearance she had no equal on Earth. The illustrious son of Chyavana, celebrated by the name of Richika, of the race of Bhrigu, endued with austere penances, sought the hand of this lady. Gadhi, the destroyer of his enemies, thinking him to be poor, did not bestow her in marriage upon the high-souled Richika. But when the latter, thus dismissed, was going away, the excellent king, addressing him said,--'If thou givest me a marriage dower thou shalt have my daughter for thy wife.'
"Richika said, 'What dower, O king, shall I offer thee for the hand of thy daughter? Tell me truly, without feeling any hesitation in the matter. Gadhi said,--'O descendant of Bhrigu, do thou give me a thousand horses fleet as the wind, and possessing the hue of moon-beams, and each having one ear black.'
"Bhishma said, 'Then that mighty son of Chyavana who was the foremost of Bhrigu's race, besought the deity Varuna, the son of Aditi, who was the lord of all the waters.--O best of gods, I pray to thee to give me a thousand horses, all endued with the speed of the wind and with complexion as effulgent as the moon's, but each having one ear black. The god Varuna, the son of Aditi, said to that excellent scion of Bhrigu's race,--Be it so. Wheresoever thou shalt seek, the horses shalt arise (in thy presence).--As soon as Richika thought of them, there arose from the waters of Ganga thousand high-mettled horses, as lustrous in complexion as the moon. Not far from Kanyakubja, the sacred bank of Ganga is still famous among men as Aswatirtha in consequence of the appearance of those horses at that place. Then Richika, that best of ascetics, pleased in mind, gave those thousand excellent horses unto Gadhi as the marriage-dower. King Gadhi, filled with wonder and fearing to be cursed, gave his daughter, bedecked with jewels, unto that son of Bhrigu. That foremost of regenerate Rishis accepted her hand in marriage according to the prescribed rites. The princess too was well-pleased at finding herself the wife of that Brahmana. That foremost of regenerate Rishis, O Bharata, was well pleased with her conduct and expressed a wish to grant her boon. The princess, O excellent king, related this to her mother. The mother addressed the daughter that stood before her with down-cast eyes, saving,--It behoves thee, O my daughter, to secure a favour for me also from thy husband. That sage of austere penances is capable of granting a boon to me, the boon, viz. of the birth of a son to me.--Then, O king, returning quickly to her husband Richika, the princess related to him all that had been desired by her mother. Richika said,--By my favour, O blessed one, she will soon give birth to a son possessed of every virtue. May thy request be fulfilled. Of thee too shall be born a mighty and
p. 13
glorious son who, endued with virtue, shall perpetuate my race. Truly do I say this unto thee! When you two shall bathe in your season, she shall embrace a peepul tree, and thou, O excellent lady, shalt likewise embrace a fig tree, and by so doing shall ye attain the object of your desire. O sweetly-smiling lady, both she and you shall have to partake of these two sacrificial offerings (charu) 1rated with hymns, and then shall ye obtain sons (as desired).--At this, Satyavati, delighted at heart, told her mother all that had been said by Richika as also of the two balls of charu. Then the mother, addressing her daughter Satyavati, said:--O daughter, as I am deserving of greater consideration from thee than thy husband, do thou obey my words. The charu, duly consecrated with hymns, which thy husband has given to thee, do thou give unto me and thyself take the one that has been prescribed for me. O sweetly-smiling one of blameless character, if thou hast any respect for my word, let us change the trees respectively designed for us. Every one desires to possess an excellent and stainless being for his own son. The glorious Richika too must have acted from a similar motive in this matter, as will appear in the end. For this reason, O beautiful girl, my heart inclines towards thy charu, and thy tree, and thou too shouldst consider how to secure an excellent brother for thyself.--The mother and the daughter Satyavati having acted in this way, they both, O Yudhishthira, became big with child. And that great Rishi, the excellent descendant of Bhrigu, finding his wife quick with child, was pleased at heart, and addressing her, said,--O excellent lady, thou hast not done well in exchanging the charu as will soon become apparent. It is also clear that thou hast changed the trees. I had placed the entire accumulated energy of Brahma in thy charu and Kshatriya energy in the charu of thy mother. I had so ordered that thou wouldst give birth to a Brahmana whose virtues would be famous throughout the three worlds, and that she (thy mother) would give birth to an excellent Kshatriya. But now, O excellent lady, that thou hast reversed the order (of the charu) so, thy mother will give birth to an excellent Brahmana and thou too, O excellent lady, will give birth to a Kshatriya terrible in action. Thou hast not done will, O lady, by acting thus out of affection for thy mother.--Hearing this, O king the excellent lady Satyavati, struck with sorrow, fell upon the ground like a beautiful creeper cut in twain. Regaining her senses and bowing unto her lord with head (bent), the daughter of Gadhi said to her husband, that foremost one of Bhrigu's race,--O regenerate Rishi, O thou that art foremost amongst those versed in Brahma, do thou take pity on me, thy wife, who is thus appeasing thee and so order that a Kshatriya son may not be born unto me. Let my grandson be such a one as will be famous for his terrible achievements, if it be thy desire, but not my son, O Brahmana. Do thou confer this favour on me.--Be it so,--said that man of austere
p. 14
penances to his wife and then, O king, she gave birth to a blessed son named Jamadagni. The celebrated wife of Gadhi too gave birth to the regenerate Rishi Viswamitra versed in the knowledge of Brahma, by favour of that Rishi. The highly devout Viswamitra, though a Kshatriya, attained to the state of a Brahmana and became the founder of a race of Brahmanas. His sons became high-souled progenitors of many races of Brahmanas who were devoted to austere penances, learned in the Vedas, and founders, of many clans. The adorable Madhuchcchanda and the mighty Devrat, Akshina, Sakunta, Vabhru, Kalapatha, the celebrated Yajnavalkya, Sthula of high vows, Uluka, Mudgala, and the sage Saindhavayana, the illustrious Valgujangha and the great Rishi Galeva, Ruchi, the celebrated Vajra, as also Salankayana, Liladhya and Narada, the one known as Kurchamuka, and Vahuli, Mushala, as also Vakshogriva, Anghrika, Naikadrik, Silayupa, Sita, Suchi, Chakraka, Marrutantavya, Vataghna, Aswalayana, and Syamayana, Gargya, and Javali, as also Susruta, Karishi, Sangsrutya, and Para Paurava, and Tantu, the great sage Kapila, Tarakayana, Upagahana, Asurayani, Margama, Hiranyksha, Janghari, Bhavravayani, and Suti, Bibhuti, Suta, Surakrit, Arani, Nachika, Champeya, Ujjayana, Navatantu, Vakanakha, Sayanya, Yati, Ambhoruha, Amatsyasin, Srishin, Gardhavi Urjjayoni, Rudapekahin, and the great Rishi Naradin,--these Munis were all sons of Viswamitra and were versed in the knowledge of Brahma. O king Yudhishthira, the highly austere and devout Viswamitra, although a Kshatriya (by descent), became a Brahmana for Richika having placed the energy of supreme Brahma (in the charu), O foremost prince of Bharata's race, I have now related to you, with all details, the story of the birth of Viswamitra who was possessed of energy of the sun, the moon, and the fire-god. O best of kings, if thou hast any doubt with regard to any other matter, do thou let me know it, so that I may remove it.'"
Book
13
Chapter 5
1 [y]
ānṛśaṃsasya dharmasya guṇān bhakta janasya ca
śrotum icchāmi kārtsnyena tan me brūhi pitāmaha
2 [bh]
viṣaye kāśirājasya
grāmān niṣkramya lubdhakaḥ
sa viṣaṃ kāṇḍam ādāya mṛgayām āsa vai mṛgam
3 tatra cāmiṣa lubdhena lubdhakena mahāvane
avidūre mṛgaṃ dṛṣṭvā bāṇaḥ
pratisamāhitaḥ
4 tena durvāritāstreṇa nimittacapaleṣuṇā
mahān vanatarur viddho mṛgaṃ tatra jighāṃsatā
5 sa tīkṣṇaviṣadigdhena śareṇāti balātkṛtaḥ
utsṛjya phalapatrāṇi pādapaḥ śoṣam āgataḥ
6 tasmin vṛkṣe tathā bhūte koṭareṣu ciroṣitaḥ
na jahāti śuko vāsaṃ tasya bhaktyā vanaspateḥ
7 niṣpracāro
nirāhāro glānaḥ śithila vāg api
kṛtajñaḥ saha vṛkṣeṇa dharmātmā
sa vyaśuṣyata
8 tam udāraṃ mahāsattvam atimānuṣa ceṣṭitam
samaduḥkhasukhaṃ jñātvā vismitaḥ pākaśāsanaḥ
9 tataś cintām upagataḥ śakraḥ katham ayaṃ dvijaḥ
tiryagyonāv asaṃbhāvyam ānṛśaṃsyaṃ samāsthitaḥ
10 atha vā nātra citraṃ hīty abhavad vāsavasya tu
prāṇinām iha sarveṣāṃ sarvaṃ sarvatra dṛśyate
11 tato brāhmaṇa veṣeṇa mānuṣaṃ rūpam āsthitaḥ
avatīrya mahīṃ śakras taṃ pakṣiṇam uvāca ha
12 śukabhoḥ pakṣiṇāṃ śreṣṭha dākṣeyī suprajās tvayā
pṛcche tvā śuṣkam etaṃ vai kasmān na tyajasi drumam
13 atha pṛṣṭaḥ śukaḥ prāha mūrdhnā samabhivādya tam
svāgataṃ devarājāya vijñātas
tapasā mayā
14 tato daśaśatākṣeṇa sādhu sādhv iti bhāṣitam
aho vijñānam ity evaṃ tapasā
pūjitas tataḥ
15 tam evaṃ śubhakarmāṇaṃ śukaṃ paramadhārmikam
vijānann api tāmprāptiṃ papraccha
balasūdanaḥ
16 niṣpatram aphalaṃ śuṣkam aśaraṇyaṃ patatriṇām
kimarthaṃ sevase vṛkṣaṃ yadā mahad idaṃ vanam
17 anye 'pi bahavo vṛkṣāḥ patrasaṃchanna koṭarāḥ
śubhāḥ paryāptasaṃcārā vidyante 'smin mahāvane
18 gatāyuṣam asāmarthyaṃ kṣīṇasāraṃ hataśriyam
vimṛśya prajñayā dhīrajahīmaṃ hy asthiraṃ drumam
19 tad upaśrutya dharmātmā śukaḥ śukreṇa bhāṣitam
sudīrgham abhiniḥśvasya dīno vākyam
uvāca ha
20 anatikramaṇīyāni daivatāni śacīpate
yatrābhavas tatra bhavas tan nibodha surādhipa
21 asminn ahaṃ drume jātaḥ sādhubhiś ca guṇair yutaḥ
bālabhāve ca saṃguptaḥ śatribhiś ca na dharṣitaḥ
22 kim anukrośa vaiphalyam utpādayasi me
'nagha
ānṛśaṃsye
'nuraktasya bhaktasyānugatasya ca
23 anukrośo hi sādhūnāṃ sumahad dharmalakṣaṇam
anukrośaś ca sādhūnāṃ sadā prītiṃ prayacchati
24 tvam eva daivataiḥ sarvaiḥ pṛcchyase dharmasaṃśayān
atas tvaṃ devadevānām
ādhipatye pratiṣṭhitaḥ
25 nārhasi tvaṃ sahasrākṣa tyājayitveha bhaktitaḥ
samartham upajīvyemaṃ tyajeyaṃ katham adya vai
26 tasya vākyena saumyena harṣitaḥ pākaśāsanaḥ
śukaṃ provāca dharmajñam ānṛśaṃsyena toṣitaḥ
27 varaṃ vṛṇīṣveti tadā sa ca vavre varaṃ śukaḥ
ānṛśaṃsya paro
nityaṃ tasya vṛkṣasya saṃbhavam
28 viditvā ca dṛḍhāṃ śakras tāṃ śuke śīlasaṃpadam
prītaḥ kṣipram atho vṛkṣam amṛtenāvasiktavān
29 tataḥ phalāni patrāṇi śākhāś cāpi manoramāḥ
śukasya dṛḍhabhaktitvāc
chrīmattvaṃ cāpasa drumaḥ
30 śukaś ca karmaṇā tena ānṛśaṃsya kṛtena ha
āyuṣo 'nte mahārāja prāpa śakra
salokatām
31 evam eva manuṣyendra bhaktimantaṃ samāśritaḥ
sarvārthasiddhiṃ labhate śukaṃ prāpya yathā drumaḥ
SECTION V
"Yudhishthira said, 'O thou that knowest the truths of religion, I wish to hear of the merits of compassion, and of the characteristics of devout men. Do thou, O sire, describe them to me.'"Bhishma said, In this connection, this ancient legend, the story of Vasava and the high-minded Suka, is cited as an illustration. In the territories of the king of Kasi, a fowler, having poisoned arrows with him went out of his village on a hunting excursion in search of antelopes. Desirous of obtaining, meat, when in a big forest in pursuit of the chase, he discovered a drove of antelopes not far from him, and discharged his arrow at one of them. The arrows of that folder of irresistible arms,
p. 15
discharged for the destruction of the antelope, missed its aim and pierced a mighty forest-tree. The tree, violently pierced with that arrow tipped with virulent poison, withered away, shedding its leaves and fruits. The tree having thus withered a parrot that had lived in a hollow of its trunk all his life, did not leave his nest out of affection for the lord of the forest. Motionless and without food silent and sorrowful, that grateful and virtuous parrot also withered away with the tree. The conqueror of Paka (Indra) was struck with wonder upon finding that high-souled, and generous-hearted bird thus uninfluenced by misery or happiness and possessing extraordinary resolution. Then the thought arose in Sakra's mind,--How could this bird come to possess humane and generous feelings which are impossible in one belonging to the world of lower animals? Perchance, there is nothing wonderful in the matter, for all creatures are seen to evince kindly and generous feelings towards others.--Assuming then the shape of a Brahmana, Sakra descended on the Earth and addressing the bird, said,--O Suka, O best of birds, the grand-daughter (Suki) of Daksha has become blessed (by having thee as her offspring). I ask thee, for what reason dost thou not leave this withered tree?--Thus questioned, the Suka bowed unto him and thus replied:--Welcome to thee O chief of the gods, I have recognised thee by the merit of my austere penances--Well-done, well-done!--exclaimed the thousand-eyed deity. Then the latter praised him in his mind, saying,--O, how wonderful is the knowledge which he possesses.--Although the destroyer of Vala knew that parrot to be of a highly virtuous character and meritorious in action, he still enquired of him about the reason of his affection for the tree. This tree is withered and it is without leaves and fruits and is unfit to be the refuge of birds. Why dost thou then cling to it? This forest, too, is vast and in this wilderness there are numerous other fine trees whose hollows are covered with leaves and which thou canst choose freely and to thy heart's content. O patient one exercising due discrimination in thy wisdom, do thou forsake this old tree that is dead and useless and shorn of all its leaves and no longer capable of any good.'"
"Bhishma said, 'The virtuous Suka, hearing these words of Sakra, heaved a deep sigh and sorrowfully replied unto him, saying--O consort of Sachi, and chief of the gods, the ordinances of the deities are always to be obeyed. Do thou listen to the reason of the matter in regard to which thou hast questioned me. Here, within this tree, was I born, and here in this tree have I acquired all the good traits of my character, and here in this tree was I protected in my infancy from the assaults of my enemies. O sinless one, why art thou, in thy kindness, tampering with the principle of my conduct in life? I am compassionate, and devoutly intent on virtue, and steadfast in conduct. Kindliness of feeling is the great test of virtue amongst the good, and this same compassionate and humane feeling is the source of perennial felicity to the virtuous. All the gods question thee to remove their doubts in religion, and for this reason, O lord, thou hast been placed in sovereignty over them all. It behoves
p. 16
thee not, O thousand-eyed one, to advise me now to abandon this tree for ever. When it was capable of good, it supported my life. How can I forsake it now?--The virtuous destroyer of Paka, pleased with these well-meant words of the parrot, thus said to him:--I am gratified with thy humane and compassionate disposition. Do thou ask a boon of me.--At this, the compassionate parrot craved this boon of him, saying,--Let this tree revive.--Knowing the great attachment of the parrot to that tree and his high character, Indra, well-pleased, caused the tree to be quickly sprinkled over with nectar. Then that tree became replenished and attained to exquisite grandeur through the penances of the parrot, and the latter too, O great king, at the close of his life, obtained the companionship of Sakra by virtue of that act of compassion. Thus, O lord of men, by communion and companionship with the pious, people attain all the objects of their desire even as the tree die through its companionship with the parrot.'"
Book
13
Chapter 6
1 [y]
pitāmaha mahāprājña sarvaśāstraviśārada
daive puruṣakāre ca kiṃ svic chreṣṭhataraṃ bhavet
2 [bh]
atrāpy udāharantīmam itihāsaṃ purātanam
vasiṣṭhasya ca saṃvādaṃ brahmaṇaś ca yudhiṣṭhira
3 daivamānuṣayoḥ kiṃ svit karmaṇoḥ śreṣṭham ity uta
purā vasiṣṭho bhagavān pitāmaham
apṛcchata
4 tataḥ padmodbhavo rājan devadevaḥ pitāmahaḥ
uvāca madhuraṃ vākyam arthavad
dhetu bhūṣitam
5 nābījaṃ jāyate kiṃ cin na bījena vinā phalam
bījād bījaṃ prabhavati bījād
eva phalaṃ smṛtam
6 yādṛśaṃ vapate bījaṃ kṣetram āsādya karṣakaḥ
sukṛte duṣkṛte vāpi tādṛśaṃ labhate phalam
7 yathā bījaṃ vinā kṣetram uptaṃ bhavati niṣphalam
tathā puruṣakāreṇa vinā daivaṃ na sidhyati
8 kṣetraṃ puruṣakāras tu daivaṃ bījam udāhṛtam
kṣṛtra bījasamāyogāt
tataḥ sasyasamṛdhyate
9 karmaṇaḥ phalanirvṛttiṃ svayam aśnāti kārakaḥ
pratyakṣaṃ dṛśyate loke kṛtasyāpy akṛtasya ca
10 śubhena karmaṇā saukhyaṃ duḥkhaṃ pāpena karmaṇā
kṛtaṃ sarvatra
labhate nākṛtaṃ bhujyate kva cit
11 kṛtī sarvatra labhate
pratiṣṭhāṃ bhāgyavikṣataḥ
akṛtī labhate bhraṣṭaḥ kṣate kṣārāvasecanam
12 tapasā rūpasaubhāgyaṃ ratnāni vividhāni ca
prāpyate karmaṇā sarvaṃ na daivād akṛtātmanā
13 tathā svargaś ca bhogaś ca niṣṭhā yā ca manīṣitā
sarvaṃ puruṣakāreṇa kṛtenehopapadyate
14 jyotīṃṣi tridaśā
nāgā yakṣāś candrārkamārutāḥ
sarve puruṣakāreṇa mānuṣyād devatāṃ gatāḥ
15 artho vā mitravargo vā aiśvaryaṃ vā kulānvitam
śrīś cāpi durlabhā bhoktuṃ tathaivākṛta karmabhiḥ
16 śaucena labhate vipraḥ kṣatriyo vikrameṇa ca
vaiśyaḥ puruṣakāreṇa śūdraḥ śuśrūṣayā śriyam
17 nādātāraṃ bhajanty arthā na klībaṃ nāpi niṣkriyam
nākarma śīlaṃ nāśūraṃ tathā naivātapasvinam
18 yena lokās trayaḥ sṛṣṭā daityāḥ sarvāś ca devatāḥ
sa eṣa bhagavān viṣṇuḥ samudre tapyate tapaḥ
19 svaṃ cet
karmaphalaṃ na syāt sarvam evāphalaṃ bhavet
loko daivaṃ samālambya udāsīno
bhaven na tu
20 akṛtvā mānuṣaṃ karma yo daivam anuvartate
vṛthā śrāmyati saṃprāpya patiṃ klībam ivāṅganā
21 na tathā mānuṣe loke bhayam asti śubhāśubhe
yathā tridaśaloke hi bhayam alpena jāyate
22 kṛtaḥ puruṣakāras tu daivam evānuvartate
na daivam akṛte kiṃ cit kasya cid dātum arhati
23 yadā sthānāny anityāni dṛśyante daivateṣv api
kathaṃ karma vinā daivaṃ sthāsyate sthāpayiṣyati
24 na daivatāni loke 'smin vyāpāraṃ yānti kasya cit
vyāsaṅgaṃ janayanty
ugram ātmābhibhavaśaṅkayā
25 ṛṣīṇāṃ devatānāṃ ca sadā bhavati
vigrahaḥ
kasya vācā hy adaivaṃ syād yato
daivaṃ pravartate
26 kathaṃ cāsya
samutpattir yathā daivaṃ pravartate
evaṃ tridaśaloke 'pi prāpyante
bahavaś chalāḥ
27 ātmaiva hy ātmano bandhur ātmaiva
ripur ātmanaḥ
ātmaiva cātmanaḥ sākṣī kṛtasyāpy akṛtasya ca
28 kṛtaṃ ca vikṛtaṃ kiṃ cit kṛte karmaṇi sidhyati
sukṛte duṣkṛtaṃ karma na yathārthaṃ prapadyate
29 devānāṃ śaraṇaṃ puṇyaṃ sarvaṃ puṇyair avāpyate
puṇyaśīlaṃ naraṃ prāpya kiṃ daivaṃ prakariṣyati
30 purā yayātir vibhraṣṭaś cyāvitaḥ patitaḥ kṣitau
punar āropitaḥ svargaṃ dauhitraiḥ puṇyakarmabhiḥ
31 purūravāś ca rājarṣir dvijair abhihitaḥ purā
aila ity abhivikhyātaḥ svargaṃ prāpto mahīpatiḥ
32 aśvamedhādibhir yajñaiḥ satkṛtaḥ kosalādhipaḥ
maharṣiśāpāt saudāsaḥ puruṣādatvam āgataḥ
33 aśvatthāmā ca rāmaś ca muniputrau
dhanurdharau
na gacchataḥ svargalokaṃ sukṛteneha karmaṇā
34 vasur yajñaśatair iṣṭvā dvitīya iva vāsavaḥ
mithyābhidhānenaikena rasātalatalaṃ gataḥ
35 balir vairocanir baddhodharmapāśena
daivataiḥ
viṣṇoḥ puruṣakāreṇa pātālaśayanaḥ kṛtaḥ
36 śakrasyodasya caraṇaṃ prasthito janamejayaḥ
dvija strīṇāṃ vadhaṃ kṛtvā kiṃ daivena na vāritaḥ
37 ajñānād brāhmaṇaṃ hatvā spṛṣṭo bālavadhena ca
vaiśampāyana viprarṣiḥ kiṃ daivena nivāritaḥ
38 gopradānena mithyā ca brāhmaṇebhyo mahāmakhe
purā nṛgaś ca rājarṣiḥ kṛkalāsatvam āgataḥ
39 dhundhumāraś ca rājarṣiḥ satreṣv eva jarāṃ gataḥ
prītidāyaṃ parityajya suṣvāpa sa girivraje
40 pāṇḍavānāṃ hṛtaṃ rājyaṃ dhārtarāṣṭrair mahābalaiḥ
punaḥ pratyāhṛtaṃ caiva na daivād bhujasaṃśrayāt
41 tapo niyamasaṃyuktā munayaḥ saṃśitavratāḥ
kiṃ te daivabalāc chāpam utsṛjante na karmaṇā
42 pāpam utsṛjate loke sarvaṃ prāpya sudurlabham
lobhamohasamāpannaṃ na daivaṃ trāyate naram
43 yathāgniḥ pavanoddhūtaḥ sūkṣmo 'pi bhavate mahān
tathā karma samāyuktaṃ daivaṃ sādhu vivardhate
44 yathā tailakṣayād dīpaḥ pramlānim upagacchati
tathā karma kṣayād daivaṃ pramlānim upagacchati
45 vipulam api dhanaughaṃ prāpya bhogān striyo vā; puruṣa iha na śaktaḥ karma hīno 'pi bhoktum
sunihitam api cārthaṃ daivatai rakṣyamāṇaṃ; vyayaguṇam api sādhuṃ karmaṇā saṃśrayante
46 bhavati manujalokād devaloko viśiṣṭo; bahutara susamṛddhyā mānuṣāṇāṃ gṛhāṇi
pitṛvanabhavanābhaṃ dṛśyate cāmarāṇāṃ; na ca phalati vikarmā jīvalokena daivam
47 vyapanayati vimārgaṃ nāsti daive prabhutvaṃ; gurum iva kṛtam agryaṃ karma saṃyāti daivam
anupahatam adīnaṃ kāmakāreṇa daivaṃ; nayati puruṣakāraḥ saṃcitas tatra tatra
48 etat te sarvam ākhyātaṃ mayā vai munisattama
phalaṃ puruṣakārasya sadā saṃdṛśya tattvataḥ
49 abhyutthānena daivasya samārabdhena
karmaṇā
vidhinā karmaṇā caiva svargamārgam
avāpnuyāt
SECTION VI
"Yudhishthira said, 'Tell me, O learned sire that art versed in all the scriptures, of Exertion and Destiny which is the most powerful?'"Bhishma said, 'This ancient story of the conversation of Vasishtha and Brahma, O Yudhishthira, is an illustration in point. In olden times the adorable Vasishtha enquired of Brahma as to which among these two, viz., the Karma of a creature acquired in this life, or that acquired in previous lives (and called Destiny), is the more potent in shaping his life. Then, O king, the great god Brahma, who had sprung from the primeval lotus, answered him in these exquisite and well-reasoned words, full of meaning.'"
"Brahma said, 'Nothing comes into existence without seed. Without seed, fruits do not grow. From seeds spring other seeds. Hence are fruits known to be generated from seeds. Good or bad as the seed is that the husbandman soweth in his field, good or bad are the fruits that he reaps. As, unsown with seed, the soil, though tilled, becomes fruitless, so, without individual Exertion, Destiny is of no avail. One's own acts are like the soil, and Destiny (or the sum of one's acts in previous births) is compared to the seed. From the union of the soil and the seed doth the harvest grow. It is observed every day in the world that the doer reaps the fruit of his good and evil deeds; that happiness results from good deeds, and pain from evil ones; that acts, when done, always fructify; and that, if not done, no fruit arises. A man of (good) acts acquires merits with good fortune, while an idler falls away from his estate, and reaps evil like the infusion of alkaline matter injected into a wound. By devoted application, one acquires beauty, fortune, and riches of various kinds. Everything
p. 17
can be secured by Exertion: but nothing can be gained through Destiny alone, by a man that is wanting in personal Exertion. Even so does one attain to heaven, and all the objects of enjoyment, as also the fulfilment of one's heart's desires by well-directed individual Exertion. Al! the luminous bodies in the firmament, all the deities, the Nagas, and the Rakshasas, as also the Sun and the Moon and the Winds, have attained to their high status by evolution from man's status, through dint of their own action. Riches, friends, prosperity descending from generation to generation, as also the graces of life, are difficult of attainment by those that are wanting in Exertion. The Brahmana attains to prosperity by holy living, the Kshatriya by prowess, the Vaisya by manly exertion, and the Sudra by service. Riches and other objects of enjoyment do not follow the stingy, nor the impotent, nor the idler. Nor are these ever attained by the man that is not active or manly or devoted to the exercise of religious austerities. Even he, the adorable Vishnu, who created the three worlds with the Daityas and all the gods, even He is engaged in austere penances in the bosom of the deep. If one's Karma bore no fruit, then all actions would become fruitless, and relying on Destiny men would become idlers. He who, without pursuing the human modes of action, follows Destiny only, acts in vain, like unto the woman that has an impotent husband. In this world the apprehension that accrues from performance of good or evil actions is not so great if Destiny be unfavourable as one's apprehension of the same in the other world if Exertion be wanting while here. 1 Man's powers, if properly exerted, only follow his Destiny, but Destiny alone is incapable of conferring any good where Exertion is wanting. When it is seen that even in the celestial regions, the position of the deities themselves is unstable, how would the deities maintain their own position or that of others without proper Karma? The deities do not always approve of the good deeds of others in this world, for, apprehending their own overthrow, they try to thwart the acts of others. There is a constant rivalry between the deities and the Rishis, and if they all have to go through their Karma, still it can never be averted that there is no such thing as Destiny, for it is the latter that initiates all Karma. How does Karma originate, if Destiny form the prime spring of human action? (The answer is) that by this means, an accretion of many virtues is made even in the celestial regions. One's own self is one's friend and one's enemy too, as also the witness of one's good and evil deeds. Good and evil manifest themselves through Karma. Good and evil acts do not give adequate results. Righteousness is the refuge of the gods, and by righteousness is everything attained. Destiny thwarts not the man that has attained to virtue and righteousness.
p. 18
In olden times, Yayati, falling from his high estate in heaven descended on the Earth but was again restored to the celestial regions by the good deeds of his virtuous grandsons. The royal sage Pururavas, celebrated as the descendant of Ila, attained to heaven through the intercession of the Brahmanas. Saudasa, the king of Kosala, though dignified by the performance of Aswamedha and other sacrifices, obtained the status of a man-eating Rakshasa, through the curse of a great Rishi. Aswatthaman and Rama, though both warriors and sons of Munis, failed to attain to heaven by reason of their own actions in this world. Vasu, though he performed a hundred sacrifices like a second Vasava, was sent to the nethermost regions, for making a single false statement. Vali, the son of Virochana, righteously bound by his promise, was consigned to the regions under the Earth, by the prowess of Vishnu. Was not Janamejaya, who followed the foot-prints of Sakra, checked and put down by the gods for killing a Brahmana woman? Was not the regenerate Rishi Vaisampayana too, who slew a Brahmana in ignorance, and was polluted by the slaughter of a child, put down by the gods? In olden times the royal sage Nriga became transmuted into a lizard. He had made gifts of kine unto the Brahmanas at his great sacrifice, but this availed him not. The royal sage Dhundhumara was overwhelmed with decrepitude even while engaged in performing his sacrifices, and foregoing all the merits thereof, he fell asleep at Girivraja. The Pandavas too regained their lost kingdom, of which they had been deprived by the powerful sons of Dhritarashtra, not through the intercession of the fates, but by recourse to their own valour. Do the Munis of rigid vows, and devoted to the practice of austere penances, denounce their curses with the aid of any supernatural power or by the exercise of their own puissance attained by individual acts? All the good which is attained with difficulty in this world is possessed by the wicked, is soon lost to them. Destiny does not help the man that is steeped in spiritual ignorance and avarice. Even as a fire of small proportions, when fanned by the wind, becomes of mighty power, so does Destiny, when joined with individual Exertion, increase greatly (in potentiality). As with the diminution of oil in the lamp its light is extinguished so does the influence of Destiny is lost if one's acts stop. Having obtained vast wealth, and women and all the enjoyments of this world, the man, without action is unable to enjoy them long, but the high-souled man, who is even diligent, is able to find riches buried deep in the Earth and watched over by the fates. The good man who is prodigal (in religious charities and sacrifices) is sought by the gods for his good conduct, the celestial world being better than the world of men, but the house of the miser though abounding in wealth is looked upon by the gods as the house of dead. The man that does not exert himself is never contented in this world nor can Destiny alter the course of a man that has gone wrong. So there is no authority inherent in Destiny. As the pupil follows one's own individual perception, so the Destiny follows Exertion. The affairs in which one's own Exertion is put forth, there only Destiny shows its hand. O best of Munis, I have thus
p. 19
described all the merits of individual Exertion, after having always known them in their true significance with the aid of my yogic insight. By the influence of Destiny, and by putting forth individual Exertion, do men attain to heaven. The combined aid of Destiny and Exertion, becomes efficacious.'"
Book
13
Chapter 7
1 [y]
karmaṇāṃ me samastānāṃ śubhānāṃ bharatarṣabha
phalāni mahatāṃ śreṣṭha prabrūhi paripṛcchataḥ
2 [bh]
rahasyaṃ yad ṛṣīṇāṃ tu tac chṛṇuṣva yudhiṣṭhira
yā gatiḥ prāpyate yena
pretya bhāve cirepsitā
3 yena yena śarīreṇa yad yat karma karoti yaḥ
tena tena śarīreṇa tat tat
phalam upāśnute
4 yasyāṃ yasyām avasthāyāṃ yat karoti śubhāśubham
tasyāṃ tasyām avasthāyāṃ bhuṅkte janmani janmani
5 na naśyati kṛtaṃ karma sadā pañcendriyair iha
te hy asya sākṣiṇo nityaṃ ṣaṣṭha ātmā
tathaiva ca
6 cakṣur dadyān mano dadyād vācaṃ dadyāc ca sūnṛtām
anuvrajed upāsīta sa yajñaḥ pañca dakṣiṇaḥ
7 yo dadyād aparikliṣṭam annam adhvani vartate
śrāntāyādṛṣṭa pūrvāya tasya puṇyaphalaṃ mahat
8 sthaṇḍile śayamānānāṃ gṛhāṇi śayanāni ca
cīravalkala saṃvīte vāsāṃsy ābharaṇāni ca
9 vāhanāsana yānāni yogātmani
tapodhane
agnīn upaśayānasya rājapauruṣam ucyate
10 rasānāṃ pratisaṃhāre saubhāgyam anugacchati
āmiṣa pratisaṃhāre paśūn putrāṃś ca vindati
11 avākśirās tu yo lambed udavāsaṃ ca yo vaset
satataṃ caikaśāyī yaḥ sa labhetepsitāṃ gatim
12 pādyam āsanam evātha dīpam annaṃ pratiśrayam
dadyād atithipūjārthaṃ sa yajñaḥ pañca dakṣiṇaḥ
13 vīrāsanaṃ vīraśayyāṃ vīra sthānam upāsataḥ
akṣayās tasya vai lokāḥ sarvakāmagamās tathā
14 dhanaṃ labheta
dānena maunenājñāṃ viśāṃ pate
upabhogāṃś ca tapasā
brahmacaryeṇa jīvitam
15 rūpam aiśvaryam ārogyam ahiṃsā phalam aśnute
phalamūlāśināṃ rājyaṃ svargaḥ parṇāśināṃ tathā
16 prāyopaveśanād rājyaṃ sarvatra sukham ucyate
svargaṃ satyena labhate dīkṣayā kulam uttamam
17 gavāḍhyaḥ śākadīkṣāyāṃ svargagāmī tṛṇāśanaḥ
striyas triṣavaṇaṃ snātvā vāyuṃ pītvā kratuṃ labhet
18 salilāśī bhaved yaś ca sadāgniḥ saṃskṛto dvijaḥ
maruṃ sādhayato rājyaṃ nākapṛṣṭham anāśake
19 upavāsaṃ ca dīkṣāṃ ca abhiṣekaṃ ca pārthiva
kṛtvā dvādaśa varṣāṇi vīra sthānād viśiṣyate
20 adhītya sarvavedān vai sadyo duḥkhāt pramucyate
mānasaṃ hi caran dharmaṃ svargalokam avāpnuyāt
21 yā dustyajā durmatibhir yānajīryati
jīryataḥ
yo 'sau prāṇāntiko rogas tāṃ tṛṣṇāṃ tyajataḥ sukham
22 yathā dhenu sahasreṣu vatso vindati mātaram
evaṃ pūrvakṛtaṃ karma kartāram anugacchati
23 acodyamānāni yathā puṣpāṇi ca phalāni ca
svakālaṃ nātivartante tathā
karma purā kṛtam
24 jīryanti jīryataḥ keśā dantā jīryanti jīryataḥ
cakṣuḥ śrotre ca
jīryete tṛṣṇaikā tu na jīryate
25 yena prīṇāti pitaraṃ tena prītaḥ prajāpatiḥ
prīṇāti mātaraṃ yena pṛthivī tena pūjitā
yena prīṇāty upādhyāyaṃ tena syād brahma pūjitam
26 sarve tasyādṛtā dharmā yasyaite traya ādṛtāḥ
anādṛtās tu yasyaite sarvās
tasyāphalāḥ kriyāḥ
27 [v]
bhīṣmasya tad vacaḥ śrutvā vismitāḥ kurupuṃgavāḥ
āsan prahṛṣṭamanasaḥ prītimanto 'bhavaṃs tadā
28 yan mantre bhavati vṛthā prayujyamāne; yat some bhavati vṛthābhiṣūyamāṇe
yac cāgnau bhavati vṛthābhihūyamāne;
tat sarvaṃ bhavati vṛthābhidhīyamāne
29 ity etad ṛṣiṇā proktam uktavān asmi yad vibho
śubhāśubhaphalaprāptau kim ataḥ śrotum icchasi
SECTION VII
"Yudhishthira said, 'O the best of Bharata's race and the foremost of great men, I wish to know what the fruits are of good deed. Do thou enlighten me on this point.'""Bhishma said, 'I shall tell thee what thou hast asked. Do thou, O Yudhishthira, listen to this which constitutes the secret knowledge of the Rishis. Listen to me as I explain what the ends, long coveted, are which are attained by men after death. Whatever actions are performed by particular corporeal beings, the fruits thereof are reaped by the doers while endued with similar corporeal bodies; for example, the fruits of actions done with mind are enjoyed at the time of dreams, and those of actions performed physically are enjoyed in the working state physically. In whatever states creatures perform good or evil deeds, they reap the fruits thereof in similar states of succeeding lives. No act done with the aid of the five organs of sensual perception, is ever lost. The five sensual organs and the immortal soul which is the sixth, remain its witnesses. One should devote one's eye to the service of the guest and should devote one's heart on the same; one should utter words that are agreeable; one should also follow and worship (one's guest). This is called Panchadakshin Sacrifice, (the sacrifice with five gifts). He who offers good food to the unknown and weary travellers fatigued by a long journey, attains to great merit. Those that use the sacrificial platform as their only bed obtain commodious mansions and beds (in subsequent births). Those that wear only rags and barks of trees for dress, obtain good apparel and ornaments in next birth. One possessed of penances and having his soul on Yoga, get vehicles and riding animals (as the fruit of their renunciation in this life). The monarch that lies down by the side of the sacrificial fire, attains to vigour and valour. The man who renounces the enjoyment of all delicacies, attains to prosperity, and he that abstains from animal food, obtains children and cattle, He who lies down with his head downwards, or who lives in water, or who lives secluded and alone in the practice of Brahmacharya, attains to all the desired ends. He who offers shelter to a guest and welcomes him with water to wash his feet as also with food, light and bed, attains to the merits of the sacrifice with the five gifts. He who lays himself down on a warrior's bed on the battle-field in the posture of a
p. 20
warrior, goes to those eternal regions where all the objects of desire are fulfilled. A man, O king, attains to riches that makes charitable gifts. One secures obedience to one's command by the vow of silence, all the enjoyments of life by practice of austerities, long life by Brahmacharya, and beauty, prosperity and freedom from disease by abstaining from injury to others. Sovereignty falls to the lot of those that subsist on fruits and roots only. Residence in heaven is attained by those that live on only leaves of trees. A man, O king, is said to obtain happiness, by abstention from food. By confining one's diet to herbs alone, one becomes possessed of cows. By living on grass one attains to the celestial regions. By foregoing all intercourse with one's wife and making ablutions three times during the day and by inhaling the air only for purposes of subsistence, one obtains the merit of a sacrifice. Heaven is attained by the practice of truth, nobility of birth by sacrifices. The Brahmana of pure practices that subsists on water only, and performs the Agnihotra ceaselessly, and recites the Gayatri, obtains a kingdom. By abstaining food or by regulating it, one attains to residence in heaven. O king, by abstaining from all but the prescribed diet while engaged in sacrifices, and by making pilgrimage for twelve years, one attains to a place better than the abodes reserved for heroes. By reading all the Vedas, one is instantly liberated from misery, and by practising virtue in thought, one attains to the heavenly regions. That man who is able to renounce that intense yearning of the heart for happiness and material enjoyments,--a yearning that is difficult of conquest by the foolish and that doth not abate with the abatement of bodily vigour and that clings like a fatal disease unto him,--is able to secure happiness. As the young calf is able to recognise its dam from among a thousand cows, so does the previous acts of a man pursue him (in all his different transformations). As the flowers and fruits of a tree, unurged by visible influences, never miss their proper season, so does Karma done in a previous existence bring about its fruits in proper time. With age, man's hair grows grey, his teeth become loose; his eyes and ears too become dim in action; but the only thing that does not abate is his desire for enjoyments. Prajapati is pleased with those acts that please one's father, and the Earth is pleased with those acts that please one's mother, and Brahma is adored with those acts that please one's preceptor. Virtue is honoured by him who honours these three. The acts of those that despise these three do not avail them.'"
"Vaisampayana said, 'The princes of Kuru's race became filled with wonder upon listening to this speech of Bhishma. All of them became pleased in mind and overpowered with joy. As Mantras applied with a desire to win victory, or the performance of the Shoma sacrifice made without proper gifts, or oblations poured on the fire without proper hymns, become useless and lead to evil consequences, even so sin and evil results flow from falsehood in speech. O prince, I have thus related to thee this doctrine of the fruition of good and evil acts, as narrated by the Rishis of old. What else dost thou wish to hear?"
p. 21
Book
13
Chapter 8
1 [y]
ke pūjyāḥ ke namaḥ kāryāḥ kān namasyasi bhārata
etan me sarvam ācakṣva yeṣāṃ spṛhayase nṛpa
2 uttamāpad gatasyāpi yatra te
vartate manaḥ
manuṣyaloke sarvasmin yad
amutreha cāpy uta
3 [bh]
spṛhayāmi dvijātīnāṃ yeṣāṃ brahma paraṃ dhanam
yeṣāṃ svapratyayaḥ svargas tapaḥsvādhyāyasādhanaḥ
4 yeṣāṃ vṛddhāś ca bālāś ca pitṛpaitāmahīṃ dhuram
udvahanti na sīdanti teṣāṃ vai spṛhayāmy aham
5 vidyāsv abhivinītānāṃ dāntānāṃ mṛdubhāṣiṇām
śrutavṛttopapannānāṃ sadākṣara vidāṃ satām
6 saṃsatsu vadatāṃ yeṣāṃ haṃsānām iva saṃghaśaḥ
maṅgalya rūpā rucirā
divyajīmūtaniḥsvanāḥ
7 samyag uccāritā vācaḥ śrūyante hi yudhiṣṭhira
śuśrūṣamāṇe nṛpatau pretya ceha sukhāvahāḥ
8 ye cāpi teṣāṃ śrotāraḥ sadā sadasi saṃmatāḥ
vijñānaguṇasaṃpannās teṣāṃ ca spṛhayāmy aham
9 susaṃskṛtāni prayatāḥ śucīni guṇavanti ca
dadaty annāni tṛptyarthaṃ brāhmaṇebhyo yudhiṣṭhira
ye cāpi satataṃ rājaṃs teṣāṃ ca spṛhayāmy aham
10 śakyaṃ hy evāhave yoddhuṃ na dātum anasūyitam
śūrā vīrāś ca śataśaḥ santi loke
yudhiṣṭhira
teṣāṃ saṃkhyāyamānānāṃ dānaśūro viśiṣyate
11 dhanyaḥ syāṃ yady ahaṃ bhūyaḥ saumya brāhmaṇako 'pi vā
kule jāto dharmagatis tapo vidyā parāyaṇaḥ
12 na me tvattaḥ priyataro loke 'smin pāṇḍunandana
tvattaś ca me priyatarā brāhmaṇā bharatarṣabha
13 yathā mama priyatarās tvatto viprāḥ kurūdvaha
tena satyena gaccheyaṃ lokān yatra
sa śaṃtanuḥ
14 na me pitā priyataro brāhmaṇebhyas tathābhavat
na me pituḥ pitā vāpi ye cānye
'pi suhṛjjanāḥ
15 na hi me vṛjinaṃ kiṃ cid vidyate brāhmaṇeṣv iha
aṇu vā yadi vā sthūlaṃ viditaṃ sādhu karmabhiḥ
16 karmaṇā manasā vāpi
vācā vāpi paraṃtapa
yan me kṛtaṃ brāhmaṇeṣu tenādya na tapāmy aham
17 brahmaṇya iti mām
āhus tayā vācāsmi toṣitaḥ
etad eva pavitrebhyaḥ sarvebhyaḥ paramaṃ smṛtam
18 paśyāmi lokān amalāñ śucīn brāhmaṇa yāyinaḥ
teṣu me tāta gantavyam ahnāya ca
cirāya ca
19 yathā patyāśrayo dharmaḥ strīṇāṃ loke yudhiṣṭhira
sa devaḥ sā gatir nānyā kṣatriyasya tathā dvijāḥ
20 kṣatriyaḥ śatavarṣī ca daśavarṣī ca brāhmaṇaḥ
pitā putrau ca vijñeyau tayo hi brāhmaṇaḥ pitā
21 nārī tu patyabhāve vai devaraṃ kurute patim
pṛthivī brāhmaṇālābhe kṣatriyaṃ kurute patim
22 putravac ca tato rakṣyā upāsyā guruvac ca te
agnivac copacaryā vai brāhmaṇāḥ kurusattama
23 ṛjūn sataḥ satyaśīlān sarvabhūtahite ratān
āśīviṣān iva kruddhān dvijān upacaret
sadā
24 tejasas tapasaś caiva nityaṃ bibhyed yudhiṣṭhira
ubhe caite parityājye tejaś caiva tapas tathā
25 vyavasāyas tayoḥ śīghram ubhayor eva vidyate
hanyuḥ kruddhā mahārāja brāhmaṇā ye tapasvinaḥ
26 bhūyaḥ syād ubhayaṃ dattaṃ brāhmaṇād yad akopanāt
kuryād ubhayataḥ śeṣaṃ dattaśeṣaṃ na śeṣayet
27 daṇḍapāṇir yathā goṣu pālo nityaṃ sthiro bhavet
brāhmaṇān brahma ca tathā kṣatriyaḥ paripālayet
28 piteva putrān rakṣethā brāhmaṇān brahmatejasaḥ
gṛhe caiṣām avekṣethāḥ kac cid astīha jīvanam
SECTION VIII
"Yudhishthira said, 'Who are deserving of worship? Who are they unto whom one may bow? Who are they, O Bharata, unto whom thou wouldst bend thy head? Who, again, are they whom thou likest? Tell me all this, O prince. What is that upon which thy mind dwells when affliction overwhelms thee? Do thou discourse to me on what is beneficial here, that is, in this region of human beings, as also hereafter.'" 1"Bhishma said, 'I like those regenerate persons whose highest wealth is Brahman, whose heaven consists in the knowledge of the soul, and whose penances are constituted by their diligent study of the Vedas. My heart yearns after those in whose race persons, young and old diligently bear the ancestral burthens without languishing under them. Brahmanas well-trained in several branches of knowledge, self-controlled, mild-speeched, conversant with the scriptures, well-behaved, possessed of the knowledge of Brahman and righteous in conduct, discourse in respectable assemblies like flights of swans. 2 Auspicious, agreeable, excellent, and well-pronounced are the words, O Yudhishthira, which they utter with a voice as deep as that of the clouds. Fraught with happiness both temporal and spiritual, such words are uttered by them in the courts of monarchs, themselves being received with honour and attention and served with reverence by those rulers of men. Indeed, my heart yearns after them who listen to the words uttered in assemblies or the courts of kings by persons endued with knowledge and all desirable attributes, and are respected by others. My heart, O monarch, always yearns after them who, for the gratification of Brahmanas, O Yudhishthira, give unto them, with devotion, food that is well-cooked and clean and wholesome. It is easy to fight in battle, but not so to make a gift without pride or vanity. In this world, O Yudhishthira, there are brave men and heroes by hundreds. While counting them, he that is a hero in gifts should be regarded as superior, O amiable one, if I had been even a vulgar Brahmana, I would have regarded myself as very great, not to speak of one born in a good Brahmana family endued with righteousness of conduct, and devoted to penances and learning. There is no one, O son of Pandu, in this world that is dearer to me than thou, O chief of Bharata's race but dearer to me than thou are the Brahmanas. And since, O best of the Kurus, the Brahmanas are very much dearer to me than thou, it is by that truth that I hope to go to all those regions of felicity
p. 22
which have been acquired by my sire Santanu. Neither my sire, nor my sire's sire, nor any one else connected with me by blood, is dearer to me than the Brahmanas. I do not expect any fruit, small or great, from my worship of the Brahmanas (for I worship them as deities because they are deserving of such worship). 1 In consequence of what I have done to the Brahmanas in thought, word, and deed, I do not feel any pain now (even though I am lying on a bed of arrows). People used to call me as one devoted to the Brahmanas. This style of address always pleased me highly. To do good to the Brahmanas is the most sacred of all sacred acts. I behold many regions of beautitude waiting for me that have reverentially walked behind the Brahmanas. Very soon shall I repair to those regions for everlasting time, O son. In this world, O Yudhishthira, the duties of women have reference to and depend upon their husbands. To a woman, verily, the husband is the deity and he is the highest end after which she should strive. As the husband is to the wife, even so are the Brahmanas unto Kshatriyas. If there be a Kshatriya of full hundred years of age and a good Brahmana child of only ten years, the latter should be regarded as a father and the former as a son, for among the two, verily, the Brahmana is superior. A woman in the absence of her husband, takes his younger brother for her lord; even so the Earth, not having obtained the: Brahmana, made the Kshatriya her lord. The Brahmanas should be protected like sons and worshipped like sires or preceptors. Indeed, O best of the Kurus, they should be waited upon with reverence even as people wait with reverence upon their sacrificial or Homa fires. The Brahmanas are endued with simplicity and righteousness. They are devoted to truth. They are always engaged in the good of every creature. Yet when angry they are like snakes of virulent poison. They should, for these reasons, be always waited upon and served with reverence and humility. One should, O Yudhishthira, always fear these two, viz. Energy and Penances. Both these should be avoided or kept at a distance. The effects of both are speedy. There is the superiority, however, of Penances, viz., that Brahmanas endued with Penances, O monarch, can, if angry, slay the object of their wrath (regardless of the measure of Energy with which that object may be endued). Energy and Penances, each of the largest measure, become neutralised if applied against a Brahmana that has conquered wrath. If the two,--that is, Energy and Penances,--be set against each other, then destruction would overtake both but not destruction without, a remnant, for while Energy, applied against Penances, is sure to be destroyed without leaving a remnant. Penances applied against Energy cannot be destroyed completely. 2 As the herdsman, stick in hand, protects
p. 23
the herd, even so should the Kshatriya always protect the Vedas and the Brahmanas. Indeed, the Kshatriya should protect all righteous Brahmanas even as a sire protects his sons. He should always have his eye upon the house of the Brahmanas for seeing that their means of subsistence may not be wanting.'"
Book
13
Chapter 9
1 [y]
brāhmaṇānāṃ tu ye loke pratiśrutya pitāmaha
na prayacchanti mohāt te ke bhavanti mahāmate
2 etan me tattvato brūhi dharmaṃ dharmabhṛtāṃ vara
pratiśrutya durātmāno na prayacchanti ye narāḥ
3 [bh]
yo na dadyāt pratiśrutya svalpaṃ vā yadi vā bahu
āśās tasya hatāḥ sarvāḥ klībasyeva prajā phalam
4 yāṃ rātriṃ jāyate pāpo yāṃ ca rātriṃ vinaśyati
etasminn antare yad yat sukṛtaṃ tasya bhārata
yac ca tasya hutaṃ kiṃ cit sarvaṃ tasyopahanyate
5 atraitad vacanaṃ prāhur dharmaśāstravido janāḥ
niśamya bharataśreṣṭha buddhyā
paramayuktayā
6 api codāharantīmaṃ dharmaśāstravido janāḥ
aśvānāṃ śyāma karṇānāṃ sahasreṇa sa mucyate
7 atraivodāharantīmam itihāsaṃ purātanam
sṛgālasya ca saṃvādaṃ vānarasya ca bhārata
8 tau sakhāyau purā hy āstāṃ mānuṣatve paraṃtapa
anyāṃ yoniṃ samāpannau sārgālīṃ vānarīṃ tathā
9 tataḥ parāsūn khādantaṃ sṛgālaṃ vānaro 'bravīt
śmaśānamadhye saṃprekṣya pūrvajātim anusmaran
10 kiṃ tvayā pāpakaṃ karmakṛtaṃ pūrvaṃ sudāruṇam
yas tvaṃ śmaśāne kṛtakān pūtikān atsi kutsitān
11 evam uktaḥ pratyuvāca sṛgālo vānaraṃ tadā
brāhmaṇasya pratiśrutya na mayā tad
upākṛtam
12 tat kṛte pāpikāṃ yonim āpanno 'smi plavaṃgama
tasmād evaṃvidhaṃ bhakṣyaṃ bhakṣayāmi bubhukṣitaḥ
13 ity etad bruvato rājan brāhmaṇasya mayā śrutam
kathāṃ kathayataḥ puṇyāṃ dharmajñasya purātanīm
14 śrutaṃ cāpi mayā
bhūyaḥ kṛṣṇasyāpi viśāṃ pate
kathāṃ kathayataḥ pūrvaṃ brāhmaṇaṃ prati pāṇḍava
15 evam eva ca māṃ nityaṃ brāhmaṇāḥ saṃdiśanti vai
pratiśrutya bhaved deyaṃ nāśā kāryā
hi brāhmaṇaiḥ
16 brāhmaṇo hy āśayā
pūrvaṃ kṛtayā pṛthivīpate
susamiddho yathā dīptaḥ pāvakas
tadvidhaḥ smṛtaḥ
17 yaṃ nirīkṣeta saṃkruddha āśayā pūrvajātayā
pradaheta hi taṃ rājan kakṣam akṣayya bhug yathā
18 sa eva hi yadā tuṣṭo vacasā pratinandati
bhavaty agada saṃkāśo viṣaye tasya bhārata
19 putrān pautrān paśūṃś caiva bāndhavān sacivāṃs tathā
puraṃ janapadaṃ caiva śāntir iṣṭeva puṣyati
20 etad dhi paramaṃ tejo brāhmaṇasyeha dṛśyate
sahasrakiraṇasyeva savitur dharaṇītale
21 tasmād dātavyam eveha pratiśrutya
yudhiṣṭhira
yadīcchec chobhanāṃ jātiṃ prāptuṃ bharatasattama
22 brāhmaṇasya hi
dattena dhruvaṃ svargo hy anuttamaḥ
śakyamprāptuṃ viśeṣeṇa dānaṃ hi mahatī kriyā
23 ito dattena jīvanti devatāḥ pitaras tathā
tasmād ānāni deyāni brāhmaṇebhyo vijānatā
24 mahad dhi bharataśreṣṭha brāhmaṇas tīrtham ucyate
velāyāṃ na tu kasyāṃ cid gacched vipro hy apūjitaḥ
SECTION IX
"Yudhisthira said, 'O grandsire, O thou of great splendour, what do those men become who, through stupefaction of intellect, do not make gifts unto Brahmanas after having promised to make those gifts? O thou that art the foremost of all righteous persons, do tell me what the duties are in this respect. Indeed, what becomes the end of those wicked wights that do not give after having promised to give.'""Bhishma said, 'The person that, after having promised, does not give, be it little or much, has the mortification to see his hopes (in every direction) become fruitless like the hopes of a eunuch in respect of progeny. Whatever good acts such a person does between the day of his birth and that of his death, O Bharata, whatever libations he pours on the sacrificial fire, whatever gifts he makes, O chief of Bharata's race, and whatever penances he performs all become fruitless. They that are conversant with the scriptures declare this as their opinion, arriving at it, O chief of the Bharatas, with the aid of a well-ordered understanding. Persons conversant with the scriptures are also of opinion that such a man may be cleansed by giving away a thousand horses with ears of a dark hue. In this connection is cited the old narrative of the discourse between a jackal and an ape. While both were human beings, O scorcher of foes, they were intimate friends. After death one of them became a jackal and the other an ape. Beholding the jackal one day eating an animal carcase in the midst of a crematorium, the ape, remembering his own and his friend's former birth as human beings, addressed him, saying,--Verily, what terrible sin didst thou perpetrate in thy former birth in consequence of which thou art obliged in this birth to feed in a crematorium upon such repulsive fare as the putrid carcase of an animal?--Thus addressed, the jackal replied unto the ape, saying,--Having promised to give unto a Brahmana I did not make him the gift. It is for that sin, O ape, that I have fallen into this wretched order of existence. It is for that reason that, when hungry, I am obliged to eat such food.'
"Bhishma continued, 'The jackal then, O best of men, addressed the ape and said,--What sin didst thou commit for which thou hast become an ape?'
p. 24
"The ape said, 'In my former life I used to appropriate the fruits belonging to Brahmanas. Hence have I become an ape. Hence it is clear that one possessed of intelligence and learning should never appropriate what belongs to Brahmanas. Verily, as one should abstain from this, one should avoid also all disputes with Brahmanas. Having promised, one should certainly make the promised gift unto them.'
"Bhishma continued, 'I heard this, O king, from my preceptor while he was engaged in discoursing upon the subject of Brahmanas. I heard this from that righteous person when he recited the old and sacred declaration on this topic. I heard this from Krishna also, O king, while he was engaged in discoursing, O son of Pandu, upon Brahmanas. 1 The property of a Brahmana should never be appropriated. They should always be let alone. Poor, or miserly, or young in years, they should never be disregarded. The Brahmanas have always taught me this. Having promised to make them a gift, the gift should be made. A superior Brahmana should never be disappointed in the matter of his expectations. A Brahmana, O king, in whom an expectation has been raised, has, O king, been said to be like a blazing fire. 2 That man upon whom a Brahmana with raised expectations casts his eye, is sure, O monarch, to be consumed even as a heap of straw is capable of being consumed by a blazing fire. 3 When the Brahmana, gratified (with honours and gifts) by the king addresses the king in delightful and affectionate words, he becomes, O Bharata, a source of great benefit to the king, for he continues to live in the kingdom like a physician combating against diverse ills of the body. 4 Such a Brahmana is sure to maintain by his puissance and good wishes, the sons and grandsons and animals and relatives and ministers and other officers and the city and the provinces of the king. 5 Even such is the energy, so great, of the Brahmana like unto that of the thousand-rayed Surya himself, on the Earth. There-fore, O Yudhishthira, if one wishes to attain to a respectable or happy order of being in one's next birth, one should, having passed the promise to a Brahmana, certainly keep it by actually making the gift to him. By making gifts to a Brahmana one is sure to attain to the highest heaven. Verily, the making of gifts is the highest of acts that one can achieve. By the gifts one makes to a Brahmana, the deities and the pitris are supported. Hence one possessed of knowledge should ever make gifts
p. 25
unto the Brahmanas. O chief of the Bharatas, the Brahmana is regarded as the highest object unto whom gifts should be made. At no time should a Brahmana be received without being properly worshipped."
Book
13
Chapter 10
1 [y]
mitra saudṛda bhāvena upadeśaṃ karoti yaḥ
jātyāvarasya rājarṣe doṣas tasya bhaven na vā
2 etad icchāmi tattvena vyākhyātuṃ vai pitāmaha
sūkṣmā gatir hi
dharmasya yatra muhyanti mānavāḥ
3 [bh]
atra te vartayiṣyāmi śṛṇu rājan yathāgamam
ṛṣīṇāṃ vadatāṃ pūrvaṃ śrutam āsīd yathā mayā
4 upadeśo na kartavyo jātihīnasya
kasya cit
upadeśe mahān doṣa
upādhyāyasya bhāṣyate
5 nidarśanam idaṃ rājañ śṛṇu me bharatarṣabha
durukta vacane rājan yathāpūrvaṃ yudhiṣṭhira
brahmāśramapade vṛttaṃ pārśve himavataḥ śubhe
6 tatrāśramapadaṃ puṇyaṃ nānāvṛkṣagaṇāyutam
bahu gulmalatākīrṇaṃ mṛgadvijaniṣevitam
7 siddhacāraṇasaṃghuṣṭaṃ ramyaṃ puṣpitakānanam
vratibhir bahubhiḥ kīrṇaṃ tāpasair upaśobhitam
8 brāhmaṇaiś ca mahābhāgaiḥ sūryajvalana saṃnibhaiḥ
niyamavratasaṃpannaiḥ samākīrṇaṃ tapasvibhiḥ
dīkṣitair bharataśreṣṭha yatāhāraiḥ kṛtātmabhiḥ
9 vedādhyayanaghoṣaiś ca nāditaṃ bharatarṣabha
vālakhilyaiś ca bahubhir yatibhiś ca niṣevitam
10 tatra kaś cit samutsāhaṃ kṛtvā śūdro dayānvitaḥ
āgato hy āśramapadaṃ pūjitaś ca
tapasvibhiḥ
11 tāṃs tu dṛṣṭvā munigaṇān devakalpān mahaujasaḥ
vahato vividhā dīkṣāḥ saṃprahṛṣyata bhārata
12 athāsya buddhir abhavat tapasye
bharatarṣabha
tato 'bravīt kulapatiṃ pādau saṃgṛhya bhārata
13 bhavatprasādād icchāmi dharmaṃ cartuṃ dvijarṣabha
tan māṃ tvaṃ bhagavan vaktuṃ pravrājayitum arhasi
14 varṇāvaro 'haṃ bhagavañ śūdro jātyāsmi sattama
śuśrūṣāṃ kartum
icchāmi prapannāya prasīda me
15 [kulapati]
na śakyam iha śūdreṇa liṅgam āśritya vartitum
āsyatāṃ yadi te buddhiḥ śuśrūṣā nirato bhava
16 [bh]
evam uktas tu muninā sa śūdro 'cintayan nṛpa
katham atra mayā kāryaṃ śraddhā
dharme parā ca me
vijñātam evaṃ bhavatu kariṣye priyam ātmanaḥ
17 gatvāśramapadād dūram uṭajaṃ kṛtavāṃs tu saḥ
tatra vediṃ ca bhūmiṃ ca devatāyatanāni ca
niveśya bharataśreṣṭha niyamastho
'bhavat sukham
18 abhiṣekāṃś ca niyamān devatāyataneṣu ca
baliṃ ca kṛtvā hutvā ca devatāṃ cāpy apūjayat
19 saṃkalpaniyamopetaḥ phalāhāro jitendriyaḥ
nityaṃ saṃnihitābhiś ca oṣadhībhiḥ phalais tathā
20 atithīn pūjayām āsa yathāvat
samupāgatān
evaṃ hi sumahān kālo vyatyakrāmat sa
tasya vai
21 athāsya munir āgacchat saṃgatyā vai tam āśramam
saṃpūjya svāgatenarṣiṃ vidhivat paryatoṣayat
22 anukūlāḥ kathāḥ kṛtvā yathāvat paryapṛcchata
ṛṣiḥ paramatejasvī dharmātmā saṃyatendriyaḥ
23 evaṃ sa bahuśas
tasya śūdrasya bharatarṣabha
so 'gacchad āśramam ṛṣiḥ śūdraṃ draṣṭuṃ nararṣabha
24 atha taṃ tāpasaṃ śūdraḥ so 'bravīd bharatarṣabha
pitṛkāryaṃ kariṣyāmi tatra me 'nugrahaṃ kuru
25 bāḍham ity eva taṃ vipra uvāca bharatarṣabha
śucir bhūtvā sa śūdras tu tasyarṣeḥ pādyam ānayat
26 atha darbhāṃś ca vanyāś ca oṣadhīr bharatarṣabha
pavitram āsanaṃ caiva bṛsīṃ ca samupānayat
27 atha dakṣiṇam āvṛtya bṛsīṃ paramaśīrṣikām
kṛtām anyāyato dṛṣṭvā tatas tam ṛṣir abravīt
28 kuruṣvaitāṃ pūrvaśīrṣāṃ bhava codan mukhaḥ śuciḥ
sa ca tat kṛtavāñ śūdraḥ sarvaṃ yad ṛṣir abravīt
29 yathopadiṣṭaṃ medhāvī darbhādīṃs tān yathātatham
havyakavya vidhiṃ kṛtsnam uktaṃ tena tapasvinā
30 ṛṣiṇā pitṛkārye ca sa ca dharmapathe sthitaḥ
pitṛkārye kṛte cāpi viṣṛṣṭaḥ sa jagāma ha
31 atha dīrghasya kālasya sa tapyañ
śūdra tāpasaḥ
vane pañcatvam agamat sukṛtena ca tena vai
ajāyata mahārāja rājavaṃśe mahādyutiḥ
32 tathaiva sa ṛṣis tāta kāladharmam avāpya ha
purohita kule vipra ājāto bharatarṣabha
33 evaṃ tau tatra saṃbhūtāv ubhau śūdra munī tadā
krameṇa vardhitau cāpi vidyāsu kuśalāv
ubhau
34 atharvavede vede ca babhūvarṣir suniścitaḥ
kalpaprayoge cotpanne jyotiṣe ca paraṃ gataḥ
sakhye cāpi parā prītis tayoś cāpi vyavardhata
35 pitary uparate cāpi kṛtaśaucaḥ sa bhārata
abhiṣiktaḥ prakṛtibhī rājaputraḥ sa pārthivaḥ
abhiṣiktena sa ṛṣir abhiṣiktaḥ purohitaḥ
36 sa taṃ purodhāya
sukham avasad bharatarṣabha
rājyaṃ śaśāsa dharmeṇa prajāś ca paripālayan
37 puṇyāhavācane nityaṃ dharmakāryeṣu cāsakṛt
utsmayan prāhasac cāpi dṛṣṭvā rājā
purohitam
evaṃ sa bahuśo rājan purodhasam
upāhasat
38 lakṣayitvā purodhās
tu bahu śastaṃ narādhipam
utsmayantaṃ ca satataṃ dṛṣṭvāsau manyumān abhūt
39 atha śūṇye purodhās
tu saha rājñā samāgataḥ
kathābhir anukūlābhī rājānam abhirāmayat
40 tato 'bravīn narendraṃ sa purodhā bharatarṣabha
varam icchāmy ahaṃ tv ekaṃ tvayā dattaṃ mahādyute
41 [r]
varāṇāṃ te śataṃ dadyāṃ kum utaikaṃ dvijottama
snehāc ca bahumānāc ca nāsty adeyaṃ hi me tava
42 [purohita]
ekaṃ vai varam icchāmi yadi tuṣṭo 'si pārthiva
yad dadāsi mahārāja satyaṃ tad vada mānṛtam
43 [bh]
bāḍham ity eva taṃ rājā pratyuvāca yudhiṣṭhira
yadi jñāsyāmi vakṣyāmi ajānan na tu saṃvade
44 [p]
puṇyāhavācane nityaṃ dharmakṛtyeṣu cāsakṛt
śānti homeṣu ca sadā kiṃ tvaṃ hasasi vīkṣya mām
45 savrīḍaṃ vai bhavati hi mano me hasatā tvayā
kāmayā śāpito rājan nānyathā vaktum arhasi
46 bhāvyaṃ hi kāraṇenātra na te hāsyam akāraṇam
kautūhalaṃ me subhṛśaṃ tattvena kathayasva me
47 [r]
evam ukte tvayā vipra yad avācyaṃ bhaved api
avaśyam eva vaktavyaṃ śṛṇuṣvaika manā dvija
48 pūrvadehe yathāvṛttaṃ tan nibodha dvijottama
jātiṃ smarāmy ahaṃ brahmann avadhānena me śṛṇu
49 śūdro 'ham abhavaṃ pūrvaṃ tāpaso bhṛśasaṃyutaḥ
ṛṣir ugratapās tvaṃ ca tadābhūr
dvijasattama
50 prīyatā hi tadā brahman mamānugraha
buddhinā
pitṛkārye tvayā pūrvam upadeśaḥ kṛto 'nagha
bṛsyāṃ darbheṣu havye ca kavye ca munisattama
51 etena karma doṣeṇa purodhās tvam ajāyathāḥ
ahaṃ rājā ca viprendra paśya kālasya
paryayam
matkṛte hy upadeśena tvayā prāptam
idaṃ phalam
52 etasmāt kāraṇād brahman prahase tvāṃ dvijottama
na tvāṃ paribhavan brahman prahasāmi
gurur bhavān
53 viparyayeṇa me manyus tena saṃtapyate manaḥ
jātiṃ smarāmy ahaṃ tubhyam atas tvāṃ prahasāmi vai
54 evaṃ tavograṃ hi tapa upadeśena nāśitam
purohitatvam utsṛjya yatasva
tvampunar bhave
55 itas tvam adhamām anyāṃ mā yoniṃ prāpsyase dvija
gṛhyatāṃ draviṇaṃ vipra pūtātmā bhava sattama
56 [bh]
tato visṛṣṭo rājñā tu vipro
dānāny anekaśaḥ
brāhmaṇebhyo dadau vittaṃ bhūmiṃ grāmāṃś ca sarvaśaḥ
57 kṛcchrāṇi cīrtvā ca tato yathoktāmi dvijottamaḥ
tīrthāni cābhigatvā vai dānāni vividhāni ca
58 dattvā gāś caiva viprāṇāṃ pūtātmā so 'bhavad dvijaḥ
tam eva cāśramaṃ gatvā cacāra vipulaṃ tapaḥ
59 tataḥ siddhiṃ parāṃ prāpto brāhmaṇo rājasattama
saṃmataś cābhavat teṣām āśrame ''śramavāsinām
60 evaṃ prāpto mahat
kṛcchram ṛṣiḥ sa nṛpasattama
brāhmaṇena na vaktavyaṃ tasmād varṇāvare jane
61 varjayed upadeśaṃ ca sadaiva brāhmaṇo nṛpa
upadeśaṃ hi kurvāṇo dvijaḥ kṛcchram avāpnuyāt
62 eṣitavyaṃ sadā vācā nṛpeṇa dvijasattamāt
na pravaktavyam iha hi kiṃ cid varṇāvare jane
63 brāhmaṇāḥ kṣatriyā vaiśyās trayo varṇā dvijātayaḥ
eteṣu kathayan rājan brāhmaṇo na praduṣyati
64 tasmāt sadbhir na vaktavyaṃ kasya cit kiṃ cid agrataḥ
sūkṣmā gatir hi dharmasya durjñeyā
hy akṛtātmabhiḥ
65 tasmān maunāni munayo dīkṣāṃ kurvanti cādṛtāḥ
duruktasya bhayād rājan nānubhāṣanti kiṃ cana
66 dhārmikā guṇasaṃpannāḥ satyārjava parāyaṇāḥ
durukta vācābhihatāḥ prāpnuvantīha duṣkṛtam
67 upadeśo na kartavyaḥ kadā cid api kasya cit
upadeśād dhi tat pāpaṃ brāhmaṇaḥ samavāpnuyāt
68 vimṛśya tasmāt
prājñena vaktavyaṃ dharmam icchatā
satyānṛtena hi kṛta upadeśo hinasti vai
69 vaktavyam iha pṛṣṭena viniścitya viparyayam
sa copadeśaḥ kartavyo yena
dharmam avāpnuyāt
70 etat te sarvam ākhyātam upadeśe kṛte sati
mahān kleśo hi bhavati tasmān nopadiśet kva cit
SECTION X
"Yudhisthira said, 'I wish to know, O royal sage, whether any fault is incurred by one who from interested or disinterested friendship imparts instructions unto a person belonging to a low order of birth! O grandsire, I desire to hear this, expounded to me in detail. The course of duty is exceedingly subtile. Men are often seen to be stupefied in respect of that course.'"Bhishma said, 'In this connection, O king, I shall recite to thee, in due order, what I heard certain Rishis say in days of yore. Instruction should not be imparted unto one that belongs to a low or mean caste. It is said that the preceptor who imparts instruction to such a person incurs great fault. Listen to me, O chief of Bharata's race, as I recite to thee, O Yudhishthira, this instance that occurred in days of old, O monarch, of the evil consequences of the imparting of instruction unto a low-born person fallen into distress. The incident which I shall relate occurred in the asylum of certain regenerate sages that stood on the auspicious breast of Himavat. There, on the breast of that prince of mountains, was a sacred asylum adorned with trees of diverse kinds. Overgrown also with diverse species of creepers and plants, it was the resort of many animals and birds. Inhabited by Siddhas and Charanas also, it was exceedingly delightful in consequence of the woods that flowered these at every season. Many were the Brahmacharins that dwelt there, and many belonging to the forest mode of life. Many also were the Brahmanas that took up their residence there, that were highly blessed and that resembled the sun or the fire in energy and effulgence. Ascetics of diverse kinds, observant of various restraints and vows, as also others, O chief of the Bharatas, that had undergone Diksha and were frugal in fare and possessed of cleansed souls, took up their residence there. Large numbers of Valakhilyas and many that were observant of the vow of Sanyasa also, used to dwell there. The asylum, in consequence of all this, resounded with the chanting of the Vedas and the sacred Mantras uttered by its inhabitants. Once upon a time a Sudra endued with compassion for all creatures, ventured to come into that asylum. Arrived at that retreat, he was duly honoured by all the ascetics. Beholding those ascetics of diverse classes that were endued with great energy, that resembled the deities (in purity and power), and that were observing diverse kinds of Diksha, O Bharata, the Sudra became highly pleased at heart. Beholding everything, O chief of Bharata's race, the Sudra felt inclined to
p. 26
devote himself to the practice of penances. Touching the feet of the Kulapati (the head man of the group), O Bharata, he addressed him saying, 1 'Through thy grace, O foremost of regenerate persons, I desire, to learn (and practise) the duties of religion. It behoveth thee, O illustrious one, to discourse to me on those duties and introduce me (by performing the rites of initiation) into a life of Renunciation. I am certainly inferior in colour, O illustrious one, for I am by caste a Sudra, O best of men. I desire to wait upon and serve you here. Be gratified with me that humbly seek thy shelter.'"
"The Kulapati said, 'It is impossible that a Sudra should live here adopting the marks specially intended for those practising lives of Renunciation. If it pleases thee, thou mayest stay here, engaged in waiting upon and serving us. Without doubt, by such service thou shalt attain to many regions of high felicity.'"
"Bhishma continued, 'Thus addressed by the ascetic, the Sudra began to reflect in his mind, O king, saying, How should I now act? Great is my reverence for those religious duties that lead to merit. Let this, however, be settled, that I shall do what would be for my benefit.' 2 Proceeding to a spot that was distant from that asylum, he made a hut of the twigs and leaves of trees. Erecting also a sacrificial platform, and making a little space for his sleep, and some platforms for the use of the deities, he began, O chief of the Bharatas, to lead a life regulated by rigid observances and vows and to practise penances, abstaining entirely from speech all the while. He began to perform ablutions thrice a day, observe other vows (in respect of food and sleep), make sacrifices to the deities, pour libations on the sacrificial fire, and adore the worship and deities in this way. Restraining all carnal desires, living abstemiously upon fruits and roots, controlling all his senses, he daily welcomed and entertained all that came to his retreat as guests, offering them herbs and fruits that grew plentifully around. In this way he passed a very long time in that hermitage of his. 3 One day an ascetic came to that Sudra's retreat for the purpose of making his acquaintance. The Sudra welcomed and worshipped the Rishi with due rites, and gratified him highly. Endued with great energy, and possessed of a righteous soul, that Rishi of rigid vows conversed with his host on many agreeable subjects and informed him of the place whence he had come. In this way, O chief of the Bharatas, that Rishi, O best of men, came into the asylum of the Sudra times out of a number for the object of seeing him. On one of these occasions, the Sudra, O king, addressing
p. 27
the Rishi said,--I desire to perform the rites that are ordained for the Pitris. Do thou instruct me kindly in this matter.--Very well,--the Brahmana said in reply unto him, O monarch. The Sudra then, purifying himself by a bath, brought water for the Rishi to wash his feet, and he also brought some Kusa grass, and wild herbs and fruits, and a sacred seat, and the seat called Vrishi. The Vrishi, however, was placed by the Sudra towards the south, with his head turned to the west. Beholding, this and knowing that it was against the ordinance, the Rishi addressed the Sudra, saying,--Place the Vrishi with its head turned towards the East, and having purified thyself, do thou sit with thy face turned towards the north--The Sudra did everything as the Rishi directed. Possessed of great intelligence, and observant of righteousness, the Sudra received every direction, about the Sraddha, as laid down in the ordinance, from that Rishi endued with penances regarding the manner of spreading the Kusa grass, and placing the Arghyas, and as regards the rites to be observed in the matter of the libations to be poured and the food to be offered. After the rites in honour of the Pitris had been accomplished, the Rishi, was dismissed by the Sudra, whereupon he returned to his own abode. 1 After a long time, the whole of which he passed in the practice of such penances and vows, the Sudra ascetic met with his death in those woods. In consequence of the merit he acquired by those practices, the Sudra in the next life, took birth in the family of a great king, and in course of time became possessed of great splendour. The regenerate Rishi also, when the time came, paid his debt in Nature. In his next life, O chief of Bharata's race, he took birth in the family of a priest. It was in this way that those two, viz., that Sudra who had passed a life of penances and that regenerate Rishi who had in kindness given the former some instructions in the matter of the rites performed in honour of the Pitris, became reborn, the one as scion of a royal race and the other as the member of a priestly family. Both of them began to grow and both acquired great knowledge in the usual branches of study. The Brahmana became well versed in the Vedas as also in the Atharvans. 2 In the matter, again of all sacrifices ordained in the Sutras, of that Vedanga which deals with religious rites and observances, astrology and astronomy the reborn Rishi attained great excellence. In the Sankhya philosophy too he began to take great delight. Meanwhile, the reborn Sudra who had become a prince, when his father, the king died, performed his last rites; and after he had purified himself by accomplishing all the obsequial ceremonies, he was installed by the subjects of
p. 28
his father as their king on his paternal throne. But soon after his own installation as king, he installed the reborn Rishi as his priest. Indeed, having made the Brahmana his priest, the king began to pass his days in great happiness. He ruled his kingdom righteously and protected and cherished all his subjects. Everyday, however, the king on the occasion of receiving benedictions from his priest as also of the performance of religious and other sacred rites, smiled or laughed at him loudly. In this way, O monarch, the reborn Sudra who had become a king, laughed at sight of his priest on numberless occasions. 1 The priest, marking that the king always smiled or laughed whenever he happened to cast his eyes on him, became angry. On one occasion he met the king in a place where there was nobody else. He pleased the king by agreeable discourse. Taking advantage of that moment, O chief of Bharata's race, the priest addressed the king, saying,--'O thou of great splendour, I pray thee to grant me a single boon.'
"The king said, 'O best of regenerate persons, I am ready to grant thee a hundred of boons, what dost thou say then of one only? From the affection I bear thee and the reverence in which I hold thee, there is nothing that I cannot give thee.'
"The priest said, 'I desire to have only one boon, O king, thou hast been pleased with me. Swear that thou wouldst tell me the truth instead of any untruth.'
"Bhishma continued, 'Thus addressed by the priest, O Yudhishthira, the king said unto him--So be it. If what thou wouldst ask me be known to me, I shall certainly tell thee truly. If on the other hand, the matter be unknown to me, I shall not say anything.'
"The priest said, 'Every day, on occasions of obtaining my benedictions, when, again, I am engaged in the performance of religious rites on thy behalf, on occasions also of the Homa and other rites of propitiation, why is it that thou laughest upon beholding me? Seeing thee laugh at me on all occasions, my mind shrinks with shame. I have caused thee to swear, O king, that thou wouldst answer me truly. It does not behove thee to say what is untrue. There must be some grave reason for thy behaviour. Thy laughter cannot be causeless. Great is my curiosity to know the reason. Do thou speak truly unto me.'
"The king said, 'When thou hast addressed me in this strain, O regenerate one, I am bound to enlighten thee, even if the matter be one that should not be divulged in thy hearing. I must tell thee the truth. Do thou listen to me with close attention, O regenerate one. Listen to me, O foremost of twice-born persons, as I disclose to thee what happened (to us) in our former births. I remember that birth. Do thou listen to me with concentrated mind. In my former life I was a Sudra employed
p. 29
in the practice of severe penances. Thou, O best of regenerate persons, wert a Rishi of austere penances. O sinless one, gratified with me, and impelled by the desire of doing me good, thou, O Brahmana, wert pleased to give me certain instructions in the rites I performed (on one occasion) in honour of my Pitris. The instructions thou gayest me were in respect of the manner of spreading the Vrishi and the Kusa blades and of offering libations and meat and other food to the manes, O foremost of ascetics. In consequence of this transgression of thine thou hast taken birth as a priest, and I have taken birth as a king, O foremost of Brahmanas. Behold the vicissitudes that Time brings about. Thou hast reaped this fruit in consequence of thy having instructed me (in my former birth). It is for this reason, O Brahmana, that I smile at sight of thee, O foremost of regenerate persons. I do not certainly laugh at thee from desire of disregarding thee. Thou art my preceptor. 1 At this change of condition I am really very sorry. My heart burns at the thought. I remember our former births, hence do I laugh at sight of thee. Thy austere penances were all destroyed by the instructions thou gayest me. Relinquishing thy present office of priest, do thou endeavour to regain a superior birth. Do thou exert so that thou mayst not obtain in thy next life a birth meaner than thy present one. Take as much wealth as thou wishest. O learned Brahmana, and cleanse thy soul, O best of men.'
"Bhishma continued, 'Dismissed by the king (from the office of priest), the Brahmana made many gifts, unto persons of his own order, of wealth and land and villages. He observed many rigid and severe vows as laid down by the foremost of Brahmanas. He sojourned to many sacred waters and made many gifts unto Brahmanas in those places. Making gifts of kine unto persons of the regenerate order, his soul became cleansed and he succeeded in acquiring a knowledge of it. Repairing to that very asylum whither he had lived in his former birth, he practised very severe penances. As the consequence of all this, O foremost of kings, that Brahmana succeeded in attaining to the highest success. He became an object of veneration with all the ascetics that dwelt in that asylum. In this way, O best of monarchs, that regenerate Rishi fell into great distress. Unto Sudras, therefore, the Brahmanas should never give instructions. Hence, O king, the Brahmana should avoid imparting instructions (to such as are low-born), for it was by imparting instruction to a low-born person a Brahmana came to grief. O best of kings, the Brahmana should never desire to obtain instruction from, or impart instruction to, a person that belongs to the lowest order. Brahmanas and Kshatriyas and Vaisyas, the three orders, are regarded as twice-born. By imparting instruction unto these, a Brahmana does not incur any fault. They, therefore, that are good, should never discourse on any subject, for imparting any instruction, before persons of the inferior order. The course of morality is exceedingly subtile and incapable of being comprehended
p. 30
by persons of uncleansed souls. It is for this reason that ascetics adopt the vow of silence, and being respected by all, pass through Diksha (initiation) without indulging in speech. 1 For fear of saying what is incorrect or what may offend, ascetics often forego speech itself. Even men that are righteous and possessed of every accomplishment, and endued with truth and simplicity of behaviour, have been known to incur great fault in consequence of words spoken improperly. Instruction should never be imparted on anything unto any person. If in consequence of the instructions imparted, the instructed commit any sin, that sin, attaches to the Brahmana who imparted the instruction. The man of wisdom, therefore, that desires to earn merit, should always act with wisdom. That instruction which is imparted in barter for money always pollutes the instructor. 2 Solicited by others, one should say only what is correct after settling it with the aid of reflection. One should impart instruction in such a way that one may, by imparting it, earn merit. I have thus told thee everything respecting the subject of instructions. Very often persons become plunged into great afflictions in consequence of imparting instructions. Hence it is meet that one should abstain from giving instruction unto others.'"
Book
13
Chapter 11
1 [y]
kīdṛśe puruṣe tāta strīṣu vā bharatarṣabha
śrīḥ padmā vasate nityaṃ tan me brūhi pitāmaha
2 [bh]
atra te vartayiṣyāmi yathādṛṣṭaṃ yathā śrutam
rukmiṇī devakīputra saṃnidhau paryapṛcchata
3 nārāyaṇasyāṅka gatāṃ jvalantīṃ; dṛṣṭvā śriyaṃ padmasamāna vaktrām
kautūhalād vismitacārunetrā; papraccha mātā
makaradhvajasya
4 kānīha bhūtāny upasevase tvaṃ; saṃtiṣṭhatī kāni na sevase tvam
tāni trilokeśvara bhūtakānte; tattvena me brūhi
maharṣikanye
5 evaṃ tadā śrīr abhibhāṣyamāṇā; devyā samakṣaṃ garuḍa dhvajasya
uvāca vākyaṃ madhurābhidhānaṃ; manoharaṃ candra mukhī prasannā
6 vasāmi satye subhage pragalbhe;
dakṣe nare karmaṇi vartamāne
nākarma śīle puruṣe vasāmi; na
nāstike sāṃkarike kṛtaghne
na bhinnavṛtte na nṛśaṃsavṛtte; na cāpi caure na guruṣv asūye
7 ye cālpatejobalasattvasārā; hṛṣyanti kupyanti ca yatra tatra
na devi tiṣṭhāmi tathāvidheṣu; nareṣu saṃsupta manoratheṣu
8 yaś cātmani prārthayate na kiṃ cid; yaś ca svabhāvopahatāntar ātmā
teṣv alpasaṃtoṣa rateṣu nityaṃ; nareṣu nāhaṃ nivasāmi devi
9 vasāmi dharmaśīleṣu dharmajñeṣu mahātmasu
vṛddhaseviṣu dānteṣu sattvajñeṣu mahātmasu
10 strīṣu kṣāntāsu dāntāsu devadvija parāsu ca
vasāmi satyaśīlāsu svabhāvaniratāsu ca
11 prakīrṇabhāṇḍām anavekṣya kāriṇīṃ; sadā ca bhartuḥ pratikūlavādinīm
parasya veśmābhiratām alajjām; evaṃvidhāṃ strīṃ parivarjayāmi
12 lokām acokṣām avalehinīṃ ca; vyapetadhairyāṃ kalahapriyāṃ ca
nidrābhibhūtāṃ satataṃ śayānām; evaṃvidhāṃ strīṃ parivarjayāmi
13 satyāsu nityaṃ priyadarśanāsu; saubhāgyayuktāsu guṇānvitāsu
vasāmi nārīṣu pativratāsu; kalyāṇa śīlāsu vibhūṣitāsu
14 yāneṣu kanyāsu
vibhūṣaṇeṣu; yajñeṣu megheṣu ca vṛṣṭimatsu
vasāmi phullāsu ca padminīṣu; nakṣatravīthīṣu ca śāradīṣu
15 śaileṣu goṣṭheṣu tathā vaneṣu; saraḥsu phullotpalapaṅkajeṣu
nadīṣu haṃsasvananāditāsu; krauñcāvaghuṣṭa svaraśobhitāsu
16 vistīrṇakūlahrada
śobhitāsu; tapasvisiddhadvija sevitāsu
vasāmi nityaṃ subahūdakāsu; siṃhair gajaiś cākulitodakāsu
matte gaje govṛṣabhe narendre; siṃhāsane satpuruṣe ca nityam
17 yasmin gṛhe hūyate havyavāho; gobrāhmaṇaś cārcyate devatāś
ca
kāle ca puṣpair balayaḥ kriyante; tasmin gṛhe nityam upaimi vāsam
18 svādhyāyanityeṣu dvijeṣu nityaṃ; kṣatre ca dharmābhirate sadaiva
vaiśye ca kṛṣābhirate vasāmi;
śūdre ca śuśrūṣaṇanityayukte
19 nārāyaṇe tv ekamanā
vasāni; sarveṇa bhāvena śarīrabhūtā
tasmin hi dharmaḥ sumahān niviṣṭo; brahmaṇyatā cātra tathā priyatvam
20 nāhaṃ śarīreṇa vasāmi devi; naivaṃ mayā śakyam ihābhidhātum
yasmiṃs tu bhāvena vasāmi puṃsi; sa vardhate dharmayaśo 'rthakāmaiḥ
SECTION XI
"Yudhishthira said, 'Tell me, O grandsire, in what kind of man or woman, O chief of the Bharatas, does the goddess of prosperity always reside?'"Bhishma said, 'I shall, in this connection, narrate to thee what occurred and what I have heard. Once on a time, beholding the goddess of prosperity blazing with beauty and endued with the complexion of the lotus, the princess Rukmini the mother of Pradyumna that bore the device of the Makara on his banner, filled with curiosity, asked this question in the presence of Devaki's son. Who are those beings by whose side thou stayest and whom thou favours? Who again, are those whom thou dost not bless with favour. O thou that art dear unto Him that is the lord of all creatures, tell me this truly, O thou that art equal to a great Rishi in penances and puissance. Thus addressed by the princess, the goddess of prosperity, with a face as beautiful as the moon, and moved by grace, in the presence of him who has Garuda on his banner, said these words in reply that were sweet and charming.'
"Sree said, 'O blessed lady, I always reside with him that is eloquent,
p. 31
active, attentive to business, free from wrath, given to the worship of the deities, endued with gratitude, has his passions under complete control, and is high-minded in everything. I never reside with one that is inattentive to business, that is an unbeliever, that causes an intermixture of races in consequence of his lustfulness, that is ungrateful, that is of impure practices, that uses harsh and cruel words, that is a thief, that cherishes malice towards his preceptors and other seniors, those persons that are endued with little energy, strength, life, and honour, that are distressed at every trifle, and that always indulge in wrath. I never reside with these that think in one strain and act in a different one. 1 I never reside also with him who never desires any acquisition for himself, of him who is so blinded as to rest content with the lot in which he finds himself without any exertion or with those that are contented with small acquisitions. I reside with those that are observant of the duties of their own order, or those that are conversant with the duties of righteousness, or those that are devoted to the service of the aged or those that have their passions under control, or those that are endued with cleansed souls or those that observe the virtue of forgiveness, or those that are able and prompt in action, or with such women as are forgiving and self-restrained. I reside with those women also that are devoted to truth and sincerity and that worship the deities. I do not reside with those women also that do not attend to household furniture and provisions scattered all around the house, and that always utter words contrary to the wishes of their husbands. I always avoid those women that are fond of the houses of other people and that have no modesty. On the other hand, I reside with those women that are devoted to their husbands, that are blessed in behaviour, and that are always decked in ornaments and attired in good robes. I always reside with those women that are truthful in speech, that are of handsome and agreeable features, that are blessed and that are endued with all accomplishments. I always avoid such women as are sinful and unclean or impure, as always lick the corners of their mouths, as have no patience or fortitude, and as are fond of dispute and quarrelling, as are given to much sleep, and as always lie down. I always reside in conveyances and the animals that drag them, in maidens, in ornaments and good vestments, in sacrifices, in clouds charged with rain, in full-blown lotuses, and in those stars that bespangle the autumnal firmament. I reside in elephants, in the cow pen, in good seats, and in lakes adorned with full-blown lotuses. I live also in such rivers as babble sweetly in their course, melodious with the music of cranes, having banks adorned with rows of diverse trees, and restored to by Brahmanas and ascetics and others crowned with success. I always reside in those rivers also that have deep and large volumes of rolling waters rendered turbid by lions and elephants plunging into them for
p. 32
bathing or slaking their thirst. I reside also in infuriate elephants, in bovine bulls, in kings, on the throne and good men. I always reside in that house in which the inmate pours libation on the sacrificial fire and worships kine, Brahmanas and the deities. I reside in that house where at the proper time offerings are made unto the deities, in course of worship. 1 I always reside in such Brahmanas as are devoted to the study of the Vedas, in Kshatriyas devoted to the observance of righteousness, in Vaisyas devoted to cultivation, and the Sudras devoted to the (menial) service of the three upper classes. I reside, with a heart firm and unchangeable, in Narayana, in my embodied self. In Him is righteousness in its perfection and full measure, devotion to the Brahmanas, and the quality of agreeableness. Can I not say, O lady that I do not reside in my embodied form, (in any of these places that I have mentioned, except Narayana)? That person in whom I reside in spirit increases in righteousness and fame and wealth and objects of desire.'"
Book
13
Chapter 12
1 [y]
strīpuṃsayoḥ saṃprayoge sparśaḥ kasyādhiko bhavet
etan me saṃśayaṃ rājan yathāvad vaktum arhasi
2 [bh]
atrāpy udāharantīmam itihāsaṃ purātanam
bhaṅgāśvanena śakrasya
yathā vairam abhūt purā
3 purā bhaṅgāśvano nāma rājarṣir atidhārmikaḥ
aputraḥ sa naravyāghra
putrārthaṃ yajñam āharat
4 agniṣṭuṃ nāma rājarṣir indra dviṣṭaṃ mahābalaḥ
prāyaścitteṣu martyānāṃ putra kāmasya ceṣyate
5 indro jñātvā tu taṃ yajñaṃ mahābhāgaḥ sureśvaraḥ
antaraṃ tasya rājarṣer anvicchan niyatātmanaḥ
6 kasya cit tv atha kālasya mṛgayām aṭato nṛpa
idam antaram ity eva śakro nṛpam amohayat
7 ekāśvena ca rājarṣir bhrānta indreṇa mohitaḥ
na diśo 'vindata nṛpaḥ kṣutpipāsārditas tadā
8 itaś cetaś ca vai dhāvañ śramatṛṣṇārdito nṛpaḥ
saro 'paśyat suruciraṃ pūrṇaṃ paramavāriṇā
so 'vagāhya saras tāta pāyayām āsa vājinam
9 atha pītodakaṃ so 'śvaṃ vṛkṣe baddhvā nṛpottamaḥ
avagāhya tataḥ snāto rājā strītvam
avāpa ha
10 ātmānaṃ strīkṛtaṃ dṛṣṭvā vrīḍito nṛpasattamaḥ
cintānugata sarvātmā vyākulendriya cetanaḥ
11 ārohiṣye kathaṃ tv aśvaṃ kathaṃ yāsyāmi vai puram
agniṣṭuṃ nāma iṣṭaṃ me putrāṇāṃ śatam aurasam
12 jātaṃ mahābalānāṃ vai tān pravakṣyāmi kiṃ tv aham
dāreṣu cāsmadīyeṣu paurajānapadeṣu ca
13 mṛdutvaṃ ca tanutvaṃ ca viklavatvaṃ tathaiva ca
strī guṇā ṛṣibhiḥ proktā dharmatattvārtha darśibhiḥ
vyāyāmaḥ karkaśatvaṃ ca vīryaṃ ca puruṣe guṇāḥ
14 pauruṣaṃ vipranaṣṭaṃ me strītvaṃ kenāpi me 'bhavat
strībhāvāt katham aśvaṃ tu punar āroḍhum utsahe
15 mahatā tv atha khedena āruhyāśvaṃ narādhipaḥ
punar āyāt puraṃ tāta strībhūto nṛpasattama
16 putrā dārāś ca bhṛtyāś ca paurajānapadāś ca te
kiṃ nv idaṃ tv iti vijñāya vismayaṃ paramaṃ gatāḥ
17 athovāca sa rājarṣiḥ strībhūto vadatāṃ varaḥ
mṛgayām asmi niryāto balaiḥ parivṛto dṛḍham
udbhāntaḥ prāviśaṃ ghoram aṭavīṃ daivamohitaḥ
18 aṭavyāṃ ca sughorāyāṃ tṛṣṇārtho naṣṭacetanaḥ
saraḥ suruciraprakhyam apaśyaṃ pakṣibhir vṛtam
19 tatrāvagāḍhaḥ strībhūto vyaktaṃ daivān na saṃśayaḥ
atṛpta iva putrāṇāṃ dārāṇāṃ ca dhanasya
ca
20 uvāca putrāṃś ca tataḥ strībhūtaḥ pārthivottamaḥ
saṃprītyā bhujyatāṃ rājyaṃ vanaṃ yāsyāmi putrakāḥ
abhiṣicya saputrāṇāṃ śataṃ rājā vanaṃ gataḥ
21 tām āśrame striyaṃ tāta tāpaso 'bhyavapadyata
tāpasenāsya putrāṇām āśrame 'py
abhavac chatam
22 atha sā tān sutān gṛhya pūrvaputrān abhāṣata
puruṣatve sutā yūyaṃ strītve ceme śataṃ sutāḥ
23 ekatra bhujyatāṃ rājyaṃ bhrātṛbhāvena putrakāḥ
sahitā bhrātaras te 'tha rājyaṃ bubhujire tadā
24 tān dṛṣṭvā bhrātṛbhāvena bhuñjānān rājyam uttamam
cintayām āsa devendro manyunābhipariplutaḥ
upakāro 'sya rājarṣeḥ kṛto nāpakṛtaṃ mayā
25 tato brāhmaṇarūpeṇa devarājaḥ śatakratuḥ
bhedayām āsa tān gatvā nagaraṃ vai nṛpātmajān
26 bhrātṝṇāṃ nāsti saubhrātraṃ ye 'py ekasya pituḥ sutāḥ
rājyahetor vivaditāḥ kaśyapasya surāsurāḥ
27 yūyaṃ bhaṅgāśvanāpatyās tāpasasyetare sutāḥ
kaśyapasya surāś caiva asurāś ca sutās tathā
yuṣmākaṃ paitṛkaṃ rājyaṃ bhujyate tāpasātmajaiḥ
28 indreṇa bheditās te
tu yuddhe 'nyonyam apātayan
tac chrutvā tāpasī cāpi saṃtaptā praruroda ha
29 brāhmaṇac
chadmanābhyetya tām indro 'thānvapṛcchata
kena duḥkhena saṃtaptā rodiṣi tvaṃ varānane
30 brāhmaṇaṃ tu tato dṛṣṭvā sā strī karuṇam abravīt
putrāṇāṃ dve śate
brahman kālena vinivātite
31 ahaṃ rājābhavaṃ vipra tatra putraśataṃ mayā
samutpannaṃ surūpāṇāṃ vikrāntānāṃ dvijottama
32 kadā cin mṛgayāṃ yāta udbhrānto gahane vane
avagāḍhaś ca sarasi stri bhūto brāhmaṇottama
putrān rājye pratiṣṭhāpya vanam asmi
tato gataḥ
33 striyāś ca me putraśataṃ tāpasena mahātmanā
āśrame janitaṃ brahman nītās te
nagaraṃ mayā
34 teṣāṃ ca vairam utpannaṃ kālayogena vai dvija
etac chocāmi viprendra daivenābhipariplutā
35 indras tāṃ duḥkhitāṃ dṛṣṭvā abravīt
paruṣaṃ vacaḥ
purā suduḥsahaṃ bhadre mama duḥkhaṃ tvayā kṛtam
36 indra dviṣṭena yajatā mām anādṛtya durmate
indro 'ham asmi durbuddhe vairaṃ te yātitaṃ mayā
37 indraṃ tu dṛṣṭvā rājarṣiḥ pādayoḥ śirasā gataḥ
prasīda tridaśaśreṣṭha putra kāmena sa
kratuḥ
iṣṭas tridaśaśārdūla tatra me kṣantum arhasi
38 praṇipātena
tasyendraḥ parituṭṣo varaṃ dadau
putrā vai katame rājañ jīvantu tava śaṃsa me
strībhūtasya hi ye jātāḥ puruṣasyātha ye 'bhavan
39 tāpasī tu tataḥ śakram uvāca prayatāñjaliḥ
strībhūtasya hi ye jātās te me jīvantu vāsava
40 indras tu vismito hṛṣṭaḥ striyaṃ papraccha tāṃ punaḥ
puruṣotpāditā ye te kathaṃ dveṣyāḥ sutās tava
41 strī būtasya hi ye jātāḥ snehas tebhyo 'dhikaḥ katham
kāraṇaṃ śrotum
icchāmi tan me vaktum ihārhasi
42 [strī]
striyās tv abhyadhikaḥ sneho na
tathā puruṣasya vai
tasmāt te śakra jīvantu ye jātāḥ strīkṛtasya vai
43 [bh]
evam ukte tatas tvendraḥ prīto vākyam
uvāca ha
sarva eveha jīvantu putrās te satyavādini
44 varaṃ ca vṛṇu rājendra yaṃ tvam icchasi suvrata
puruṣatvam atha strītvaṃ matto yad abhikāṅkṣasi
45 [strī]
strītvam eva vṛṇe śakra prasanne
tvayi vāsava
46 evam uktas tu devendras tāṃ striyampratyuvāca ha
puruṣatvaṃ kathaṃ tyaktvā strītvaṃ rocayase vibho
47 evam uktaḥ pratyuvāca strībhūto rājasattamaḥ
striyāḥ puruṣasaṃyoge prītir abhyadhikā sadā
etasmāt kāraṇāc chakra strītvam
eva vṛṇomy aham
48 rame caivādhikaṃ strītve satyaṃ vai deva sattama
strībhāvena hi tuṣṭo 'smi gamyatāṃ tridaśādhipa
49 evam astv iti coktvā tām āpṛcchya tridivaṃ gataḥ
evaṃ striyā mahārāja adhikā prītir
ucyate
SECTION XII
"Yudhishthira said, 'It behoveth, O king to tell me truly which of the two viz., man or woman derives the greater pleasure from an act of union with each other. Kindly resolve my doubt in this respect.""Bhishma said, 'In this connection is cited this old narrative of the discourse between Bhangaswana and Sakra as a precedent illustrating the question. In days of yore there lived a king of the name of Bhangaswana. He was exceedingly righteous and was known as a royal sage. He was, however, childless, O chief of man, and therefore performed a sacrifice from desire of obtaining an issue. The sacrifice which that mighty monarch performed was the Agnishtuta. In consequence of the fact that the deity of fire is alone adored in that sacrifice, this is always disliked by Indra. Yet it is the sacrifice that is desired by men when for the purpose of obtaining an issue they seek to cleanse themselves of their sins. 2 The highly blessed chief of the celestials, viz. Indra, learning that the monarch was desirous of performing the Agnishtuta, began from that moment to look for the laches of that royal sage of well-restrained soul (for if he could succeed in finding some laches, he could then punish his disregarder). Notwithstanding all his vigilance, however, O king, Indra failed to detect any laches, on the part of the high-souled monarch. Some time after, one
p. 33
day, the king went on a hunting expedition. Saying unto himself--This, indeed, is an opportunity,--Indra stupefied the monarch. The king proceeded alone on his horse, confounded because of the chief of the celestials having stupefied his senses. Afflicted with hunger and thirst, the king's confusion was so great that he could not ascertain the points of the compass. Indeed, afflicted with thirst, he began to wander hither and thither. He then beheld a lake that was exceedingly beautiful and was full of transparent water. Alighting from his steed, and plunging into the lake, he caused his animal to drink. Tying his horse then, whose thirst had been slaked, to a tree, the king plunged into the lake again for performing his ablutions. To his amazement he found that he was changed, by virtue of the waters, into a woman. Beholding himself thus transformed in respect of sex itself, the king became overpowered with shame. With his senses and mind completely agitated, he began to reflect with his whole heart in this strain:--Alas, how shall I ride my steed? How shall I return to my capital? In consequence of the Agnishtuta sacrifice I have got a hundred sons all endued with great might, and all children of my own loins. Alas, thus transformed, what shall I say unto them? What shall I say unto my spouses, my relatives and well-wishers, and my subjects of the city and the provinces? Rishis conversant with the truths of duty and religion and other matters say that mildness and softness and liability to extreme agitation are the attributes of women, and that activity, hardness, and energy are the attributes of men. Alas, my manliness has disappeared. For what reason has femininity come over me? In consequence of this transformation of sex, how shall I succeed in mounting my horse again?--Having indulged in these sad thoughts, the monarch, with great exertion, mounted his steed and came back to his capital, transformed though he had been into a woman. His sons and spouses and servants, and his subjects of the city and the provinces, beholding that extraordinary transformation, became exceedingly amazed. Then that royal sage, that foremost of eloquent men, addressing them all, said,--I had gone out on a hunting expedition, accompanied by a large force. Losing all knowledge of the points of the compass, I entered a thick and terrible forest, impelled by the fates. In that terrible forest, I became afflicted with thirst and lost my senses. I then beheld a beautiful lake abounding with fowl of every description. Plunging into that stream for performing my ablutions, I was transformed into a woman!--Summoning then his spouses and counsellors, and all his sons by their names, that best of monarchs transformed into a woman said unto them these words:--Do ye enjoy this kingdom in happiness. As regards myself, I shall repair to the woods, ye sons.--Having said so unto his children, the monarch proceeded to the forest. Arrived there, she came upon an asylum inhabited by an ascetic. By that ascetic the transformed monarch gave birth to a century of sons. Taking all those children of hers, she repaired to where her former children were, and addressing the latter, said,--Ye are the children of my loins while I was a man. These are my children brought forth by me in this state of transformation. Ye
p. 34
sons, do ye all enjoy my kingdom together, like brothers born of the same parents.--At this command of their parent, all the brothers, uniting together, began to enjoy the kingdom as their joint property. Beholding those children of the king all jointly enjoying the kingdom as brothers born of the same parents, the chief of the celestials, filled with wrath, began to reflect--By transforming this royal sage into a woman I have, it seems, done him good instead of an injury. Saying this, the chief of the celestials viz., Indra of a hundred sacrifices, assuming the form of a Brahmana, repaired to the capital of the king and meeting all the children succeeded in disuniting the princes. He said unto them--Brothers never remain at peace even when they happen to be the children of the same father. The sons of the sage Kasyapa, viz., the deities and the Asuras, quarrelled with each other on account of the sovereignty of the three worlds. As regards ye princes, ye are the children of the royal sage Bhangaswana. These others are the children of an ascetic. The deities and the Asuras are children of even one common sire, and yet the latter quarrelled with each other. How much more, therefore, should you quarrel with each other? This kingdom that is your paternal property is being enjoyed by these children of an ascetic. With these words, Indra succeeded in causing a breach between them, so that they were very soon engaged in battle and slew each other. Hearing this, king Bhangaswana, who was living as an ascetic woman, burnt with grief and poured forth her lamentations. The lord of the celestials viz. Indra, assuming the guise of a Brahmana, came to that spot where the ascetic lady was living and meeting her, said,--O thou that art possessed of a beautiful face, with what grief dost thou burn so that thou art pouring forth thy lamentations?--Beholding the Brahmana the lady told him in a piteous voice,--Two hundred sons of mine O regenerate one, have been slain by Time. I was formerly a king, O learned Brahmana and in that state had a hundred sons. These were begotten by me after my own form, O best of regenerate persons. On one occasion I went on a hunting expedition. Stupefied, I wandered amidst a thick forest. Beholding at last a lake, I plunged into it. Rising, O foremost of Brahmanas, I found that I had become a woman. Returning to my capital I installed my sons in the sovereignty of my dominions and then departed for the forest. Transformed into a woman, I bore a hundred sons to my husband who is a high souled ascetic. All of them were born in the ascetic's retreat. I took them to the capital. My children, through the influence of Time, quarrelled with each other, O twice-born one. Thus afflicted by Destiny, I am indulging in grief. Indra addressed him in these harsh words.--In former days, O lady, thou gayest me great pain, for thou didst perform a sacrifice that is disliked by Indra. Indeed, though I was present, thou didst not invoke me with honours. I am that Indra, O thou of wicked understanding. It is I with whom thou hast purposely sought hostilities. Beholding Indra, the royal sage fell at his feet, touching them with his head, and said,--Be gratified with me, O foremost of deities. The sacrifice of which thou speakest was performed from desire of offspring
p. 35
[paragraph continues] (and not from any wish to hurt thee). It behoveth thee therefore, to grant me thy pardon.--Indra, seeing the transformed monarch prostrate himself thus unto him, became gratified with him and desired to give him a boon. Which of your sons, O king, dost thou wish, should revive, those that were brought forth by thee transformed into a woman, or those that were begotten by thee in thy condition as a person of the male sex? The ascetic lady, joining her hands, answered Indra, saying, O Vasava, let those sons of mine come to life that were borne by me as a woman. Filled with wonder at this reply, Indra once more asked the lady, Why dost thou entertain less affection for those children of thine that were begotten by thee in thy form of a person of the male sex? Why is it that thou bearest greater affection for those children that were borne by thee in thy transformed state? I wish to hear the reason of this difference in respect of thy affection. It behoveth thee to tell me everything.'
"The lady said, 'The affection that is entertained by a woman is much greater than that which is entertained by a man. Hence, it is, O Sakra, that I wish those children to come back to life that were borne by me as a woman.'
"Bhishma continued, 'Thus addressed, Indra became highly pleased and said unto her, O lady that art so truthful, let all thy children come back into life. Do thou take another boon, O foremost of kings, in fact, whatever boon thou likest. O thou of excellent vows, do thou take from me whatever status thou choosest, that of woman or of man.'
"The lady said, 'I desire to remain a woman, O Sakra. In fact,--do not wish to be restored to the status of manhood, O Vasava.--Hearing this answer, Indra once more asked her, saying,--Why is it, O puissant one, that abandoning the status of manhood thou wishest that of womanhood? Questioned thus, that foremost of monarchs transformed into a woman answered, 'In acts of congress, the pleasure that women enjoy is always much greater than what is enjoyed by men. It is for this reason, O Sakra, that I desire to continue a woman; O foremost of the deities, truly do I say unto thee that I derive greater pleasure in my present status of womanhood. I am quite content with this status of womanhood that I now have. Do thou leave me now, O lord of heaven.--Hearing these words of hers, the lord of the celestials answered,--So be it,--and bidding her farewell, proceeded to heaven. Thus, O monarch, it is known that woman derives much greater pleasure than man under the circumstances thou hast asked.'"
Book
13
Chapter 13
1 [y]
kiṃ kartavyaṃ manuṣyeṇa lokayātrā hitārthinā
kathaṃ vai lokayātrāṃ tu kiṃ śīlaś ca samācaret
2 [bh]
kāyena trividhaṃ karma vācā
cāpi caturvidham
manasā trividhaṃ caiva daśa
karma pathāṃs tyajet
3 prāṇātipātaṃ stainyaṃ ca paradānam athāpi
ca
trīṇi pāpāni kāyena
sarvataḥ parivarjayet
4 asat pralāpaṃ pāruṣyaṃ paiśunyam anṛtaṃ tathā
catvāri vācā rājendra na jalpen nānucintayet
5 anabhidhyā parasveṣu sarvasattveṣu sauhṛdam
karmaṇāṃ phalam astīti trividhaṃ manasā caret
6 tasmād vākkāyamanasā nācared
aśubhaṃ naraḥ
śubhāśubhāny ācaran hi tasya tasyāśnute phalam
SECTION XII
"Yudhishthira said, 'It behoveth, O king to tell me truly which of the two viz., man or woman derives the greater pleasure from an act of union with each other. Kindly resolve my doubt in this respect.""Bhishma said, 'In this connection is cited this old narrative of the discourse between Bhangaswana and Sakra as a precedent illustrating the question. In days of yore there lived a king of the name of Bhangaswana. He was exceedingly righteous and was known as a royal sage. He was, however, childless, O chief of man, and therefore performed a sacrifice from desire of obtaining an issue. The sacrifice which that mighty monarch performed was the Agnishtuta. In consequence of the fact that the deity of fire is alone adored in that sacrifice, this is always disliked by Indra. Yet it is the sacrifice that is desired by men when for the purpose of obtaining an issue they seek to cleanse themselves of their sins. 2 The highly blessed chief of the celestials, viz. Indra, learning that the monarch was desirous of performing the Agnishtuta, began from that moment to look for the laches of that royal sage of well-restrained soul (for if he could succeed in finding some laches, he could then punish his disregarder). Notwithstanding all his vigilance, however, O king, Indra failed to detect any laches, on the part of the high-souled monarch. Some time after, one
p. 33
day, the king went on a hunting expedition. Saying unto himself--This, indeed, is an opportunity,--Indra stupefied the monarch. The king proceeded alone on his horse, confounded because of the chief of the celestials having stupefied his senses. Afflicted with hunger and thirst, the king's confusion was so great that he could not ascertain the points of the compass. Indeed, afflicted with thirst, he began to wander hither and thither. He then beheld a lake that was exceedingly beautiful and was full of transparent water. Alighting from his steed, and plunging into the lake, he caused his animal to drink. Tying his horse then, whose thirst had been slaked, to a tree, the king plunged into the lake again for performing his ablutions. To his amazement he found that he was changed, by virtue of the waters, into a woman. Beholding himself thus transformed in respect of sex itself, the king became overpowered with shame. With his senses and mind completely agitated, he began to reflect with his whole heart in this strain:--Alas, how shall I ride my steed? How shall I return to my capital? In consequence of the Agnishtuta sacrifice I have got a hundred sons all endued with great might, and all children of my own loins. Alas, thus transformed, what shall I say unto them? What shall I say unto my spouses, my relatives and well-wishers, and my subjects of the city and the provinces? Rishis conversant with the truths of duty and religion and other matters say that mildness and softness and liability to extreme agitation are the attributes of women, and that activity, hardness, and energy are the attributes of men. Alas, my manliness has disappeared. For what reason has femininity come over me? In consequence of this transformation of sex, how shall I succeed in mounting my horse again?--Having indulged in these sad thoughts, the monarch, with great exertion, mounted his steed and came back to his capital, transformed though he had been into a woman. His sons and spouses and servants, and his subjects of the city and the provinces, beholding that extraordinary transformation, became exceedingly amazed. Then that royal sage, that foremost of eloquent men, addressing them all, said,--I had gone out on a hunting expedition, accompanied by a large force. Losing all knowledge of the points of the compass, I entered a thick and terrible forest, impelled by the fates. In that terrible forest, I became afflicted with thirst and lost my senses. I then beheld a beautiful lake abounding with fowl of every description. Plunging into that stream for performing my ablutions, I was transformed into a woman!--Summoning then his spouses and counsellors, and all his sons by their names, that best of monarchs transformed into a woman said unto them these words:--Do ye enjoy this kingdom in happiness. As regards myself, I shall repair to the woods, ye sons.--Having said so unto his children, the monarch proceeded to the forest. Arrived there, she came upon an asylum inhabited by an ascetic. By that ascetic the transformed monarch gave birth to a century of sons. Taking all those children of hers, she repaired to where her former children were, and addressing the latter, said,--Ye are the children of my loins while I was a man. These are my children brought forth by me in this state of transformation. Ye
p. 34
sons, do ye all enjoy my kingdom together, like brothers born of the same parents.--At this command of their parent, all the brothers, uniting together, began to enjoy the kingdom as their joint property. Beholding those children of the king all jointly enjoying the kingdom as brothers born of the same parents, the chief of the celestials, filled with wrath, began to reflect--By transforming this royal sage into a woman I have, it seems, done him good instead of an injury. Saying this, the chief of the celestials viz., Indra of a hundred sacrifices, assuming the form of a Brahmana, repaired to the capital of the king and meeting all the children succeeded in disuniting the princes. He said unto them--Brothers never remain at peace even when they happen to be the children of the same father. The sons of the sage Kasyapa, viz., the deities and the Asuras, quarrelled with each other on account of the sovereignty of the three worlds. As regards ye princes, ye are the children of the royal sage Bhangaswana. These others are the children of an ascetic. The deities and the Asuras are children of even one common sire, and yet the latter quarrelled with each other. How much more, therefore, should you quarrel with each other? This kingdom that is your paternal property is being enjoyed by these children of an ascetic. With these words, Indra succeeded in causing a breach between them, so that they were very soon engaged in battle and slew each other. Hearing this, king Bhangaswana, who was living as an ascetic woman, burnt with grief and poured forth her lamentations. The lord of the celestials viz. Indra, assuming the guise of a Brahmana, came to that spot where the ascetic lady was living and meeting her, said,--O thou that art possessed of a beautiful face, with what grief dost thou burn so that thou art pouring forth thy lamentations?--Beholding the Brahmana the lady told him in a piteous voice,--Two hundred sons of mine O regenerate one, have been slain by Time. I was formerly a king, O learned Brahmana and in that state had a hundred sons. These were begotten by me after my own form, O best of regenerate persons. On one occasion I went on a hunting expedition. Stupefied, I wandered amidst a thick forest. Beholding at last a lake, I plunged into it. Rising, O foremost of Brahmanas, I found that I had become a woman. Returning to my capital I installed my sons in the sovereignty of my dominions and then departed for the forest. Transformed into a woman, I bore a hundred sons to my husband who is a high souled ascetic. All of them were born in the ascetic's retreat. I took them to the capital. My children, through the influence of Time, quarrelled with each other, O twice-born one. Thus afflicted by Destiny, I am indulging in grief. Indra addressed him in these harsh words.--In former days, O lady, thou gayest me great pain, for thou didst perform a sacrifice that is disliked by Indra. Indeed, though I was present, thou didst not invoke me with honours. I am that Indra, O thou of wicked understanding. It is I with whom thou hast purposely sought hostilities. Beholding Indra, the royal sage fell at his feet, touching them with his head, and said,--Be gratified with me, O foremost of deities. The sacrifice of which thou speakest was performed from desire of offspring
p. 35
[paragraph continues] (and not from any wish to hurt thee). It behoveth thee therefore, to grant me thy pardon.--Indra, seeing the transformed monarch prostrate himself thus unto him, became gratified with him and desired to give him a boon. Which of your sons, O king, dost thou wish, should revive, those that were brought forth by thee transformed into a woman, or those that were begotten by thee in thy condition as a person of the male sex? The ascetic lady, joining her hands, answered Indra, saying, O Vasava, let those sons of mine come to life that were borne by me as a woman. Filled with wonder at this reply, Indra once more asked the lady, Why dost thou entertain less affection for those children of thine that were begotten by thee in thy form of a person of the male sex? Why is it that thou bearest greater affection for those children that were borne by thee in thy transformed state? I wish to hear the reason of this difference in respect of thy affection. It behoveth thee to tell me everything.'
"The lady said, 'The affection that is entertained by a woman is much greater than that which is entertained by a man. Hence, it is, O Sakra, that I wish those children to come back to life that were borne by me as a woman.'
"Bhishma continued, 'Thus addressed, Indra became highly pleased and said unto her, O lady that art so truthful, let all thy children come back into life. Do thou take another boon, O foremost of kings, in fact, whatever boon thou likest. O thou of excellent vows, do thou take from me whatever status thou choosest, that of woman or of man.'
"The lady said, 'I desire to remain a woman, O Sakra. In fact,--do not wish to be restored to the status of manhood, O Vasava.--Hearing this answer, Indra once more asked her, saying,--Why is it, O puissant one, that abandoning the status of manhood thou wishest that of womanhood? Questioned thus, that foremost of monarchs transformed into a woman answered, 'In acts of congress, the pleasure that women enjoy is always much greater than what is enjoyed by men. It is for this reason, O Sakra, that I desire to continue a woman; O foremost of the deities, truly do I say unto thee that I derive greater pleasure in my present status of womanhood. I am quite content with this status of womanhood that I now have. Do thou leave me now, O lord of heaven.--Hearing these words of hers, the lord of the celestials answered,--So be it,--and bidding her farewell, proceeded to heaven. Thus, O monarch, it is known that woman derives much greater pleasure than man under the circumstances thou hast asked.'"
Book
13
Chapter 14
1 [y]
pitāmaheśāya vibho nāmāny ācakṣva śambhave
babhrave viśvamāyāya mahābhāgyaṃ ca tattvataḥ
2 [bh]
surāsuraguro deva viṣṇo tvaṃ vaktum arhasi
śivāya viśvarūpāya yan māṃ pṛcchad yudhiṣṭhiraḥ
3 nāmnāṃ sahasraṃ devasya taṇḍinā brahmayoninā
niveditaṃ brahmaloke brahmaṇo yat purābhavat
4 dvaipāyanaprabhṛtayas tathaiveme tapodhanāḥ
ṛṣayaḥ suvratā dāntāḥ śṛṇvantu gadatas tava
5 dhruvāya nandine hotre goptre
viśvasṛje 'gnaye
mahābhāgyaṃ vibho brūhi muṇḍine 'tha kapardine
6 [vāsudeva]
na gatiḥ karmaṇāṃ śakyā vettum īśasya tattvataḥ
7 hiraṇyagarbhapramukhā devāḥ sendrā maharṣayaḥ
na vidur yasya nidhanam ādhiṃ vā sūkṣmadarśinaḥ
sa kathaṃ naramātreṇa śakyo jñātuṃ satāṃ gatiḥ
8 tasyāham asuraghnasya kāṃś cid bhagavato guṇān
bhavatāṃ kīrtayiṣyāmi vrateśāya yathātatham
9 [v]
evam uktvā tu bhagavān guṇāṃs tasya mahātmanaḥ
upaspṛśya śucir bhūvā
kathayām āsa dhīmataḥ
10 [v]
śuśrūṣadhvaṃ brāhmaṇendrās tvaṃ ca tāta yudhiṣṭhira
tvaṃ cāpageya nāmāni niśāmaya
jagatpateḥ
11 yad avāptaṃ ca me pūrvaṃ sāmba hetoḥ suduṣkaram
yathā ca bhagavān dṛṣṭo mayā pūrvaṃ samādhinā
12 śambare nihate pūrvaṃ raukmiṇeyena dhīmatā
atīte dvādaśe varṣe jāmbavaty abravīd
dhi mām
13 pradyumna cārudeṣṇādīn rukmiṇyā vīkṣya putrakān
putrārthinī mām upetya vākyam āha yudhiṣṭhira
14 śūraṃ balavatāṃ śreṣṭhaṃ kānta rūpam alakmaṣam
ātmatulyaṃ mama sutaṃ prayacchācyuta māciram
15 na hi te 'prāpyam astīha triṣu lokeṣu kiṃ cana
lokān sṛjes tvam aparān
icchan yadukulodvaha
16 tvayā dvādaśa varṣāṇi vāyubhūtena śuṣyatā
ārādhya paśubhartāraṃ rukmiṇyā janitāḥ sutāḥ
17 cārudeṣṇaḥ sucāruś ca cāruveṣo yaśodharaḥ
cāru śvarāś cāru yaśāḥ pradyumnaḥ śambhur eva ca
18 yathā te janitāḥ putrā rukmiṇyāś cāru vikramāḥ
tathā mamāpi tanayaṃ prayaccha
balaśālinam
19 ity evaṃ codito devyā
tām avocaṃ sumadhyamām
anujānīhi māṃ rājñi kariṣye vacanaṃ tava
sā ca mām abravīd gaccha vijayāya śivāya ca
20 brahmā śivaḥ kāśyapaś ca nadyo devā mano'nugāḥ
kṣetrauṣadhyo yajñavāhāc chandāṃsy ṛṣigaṇā dharā
21 samudrā dakṣiṇā stobhā ṛkṣāṇi pitaro grahāḥ
devapatnyo devakanyā deva mātara eva ca
22 manvantarāṇi gāvaś ca candramāḥ savitā hariḥ
sāvitrī brahma vidyā ca ṛtavo vatsarāḥ kṣapāḥ
23 kṣaṇā lavā muhūrtāś ca nimeṣā yugaparyayāḥ
rakṣantu sarvatragataṃ tvāṃ yādava sukhāvaham
ariṣṭaṃ gaccha
panthānam apramatto bhavānagha
24 evaṃ kṛtasvastyayanas tayāhaṃ; tām abhyanujñāya kapīndra putrīm
pituḥ samīpe narasattamasya; mātuś ca
rājñaś ca tathāhukasya
25 tam artham āvedya yad abravīn māṃ; vidyādharendrasya sutā bhṛśārtā
tān abhyanujñāya tadāti duḥkhād; gadaṃ tathaivātibalaṃ ca rāmam
26 prāpyānunāṃ gurujanād ahaṃ tārkṣyam acintayam
so 'vahad dhimavantaṃ māṃ prāpya cainaṃ vyasarjayam
27 tatrāham adbhutān bhāvān apaśyaṃ girisattame
kṣetraṃ ca tapasāṃ śreṣṭhaṃ paśyāmy āśramam uttamam
28 divyaṃ
vaiyāghrapadyasya upamanyor mahātmanaḥ
pujitaṃ devagandharvair brāhmyā lakṣmyā samanvitam
29 dhava kakubha kadambanārikelaiḥ; kura bakaketakajambupāṭalābhiḥ
vaṭa varuṇaka vatsa nābhabilvaiḥ; saralakapittha priyālasāla
tālaiḥ
30 badarī kundapunnāgair
aśokāmrātimuktakaiḥ
bhallātakair madhūkaiś ca campakaiḥ panasais tathā
31 vanyair bahuvidhair vṛkṣaiḥ phalapuṣpapradair yutam
puṣpagulma latākīrṇaṃ kadalī ṣaṇḍaśobhitam
32 nānāśakunisaṃbhojyaiḥ phalair vṛkṣair alaṃ kṛtam
yathāsthānavinikṣiptair bhūṣitaṃ vanarājibhiḥ
33 ruruvāraṇaśārdūla siṃhadvīpisamākulam
kuraṅga barhiṇākīrṇaṃ mārjārabhujagāvṛtam
pūgaiś ca mṛgajātīnāṃ mahiṣarkṣa niṣevitam
34 nānāpuṣparajo miśro
gajadānādhivāsitaḥ
divyastrī gītabahulo māruto 'tra sukho vavau
35 dhārā ninādair vihagapraṇādaiḥ; śubhais tathā bṛṃhitaiḥ kuñjarāṇām
gītais tathā kiṃ narāṇām udāraiḥ; śubhaiḥ svanaiḥ sāmagānāṃ ca vīra
36 acintyaṃ manasāpy
anyaiḥ sarobhiḥ samalaṃ kṛtam
viśālaiś cāgniśaraṇair bhūṣitaṃ kuśa saṃvṛtam
37 vibhūṣitaṃ puṇyapavitra toyayā; sadā ca juṣpaṃ nṛpa jahnukanyayā
mahātmabhir dharmabhṛtāṃ variṣṭhair; maharṣibhir bhūṣitam agnikalpaiḥ
38 vāyvāhārair ambupair japyanityaiḥ; saṃprakṣālair yatibhir dhyānanityaiḥ
dhūmāśanair ūṣmapaiḥ kṣīrapaiś ca; vibhūṣitaṃ brāhmaṇendraiḥ samantāt
39 gocāriṇo 'thāśma kuṭṭā dantolūkhalinas tathā
marīcipāḥ phenapāś ca
tathaiva mṛgacāriṇaḥ
40 suduḥkhān niyamāṃs tāṃs tān vahataḥ sutapo'nvitān
paśyan utphullanayanaḥ praveṣṭum upacakrame
41 supūjitaṃ devagaṇair mahātmabhiḥ; śivādibhir bhārata
puṇyakarmabhiḥ
rarāja tac cāśramamaṇḍalaṃ sadā; divīva rājan ravimaṇḍalaṃ yathā
42 krīḍanti sarpair
nakulā mṛgair vyāghrāś ca mitravat
prabhāvād dīptatapasaḥ saṃnikarṣa guṇānvitāḥ
43 tatrāśramapade śreṣṭhe sarvabhūtamanorame
sevite dvija śārdūlair vedavedāṅgapāragaiḥ
44 nānā niyamavikhyātair ṛṣibhiś ca mahātmabhiḥ
praviśann eva cāpaśyaṃ jaṭācīradharaṃ prabhum
45 tejasā tapasā caiva dīpyamānaṃ yathānalam
śiṣyamadhya gataṃ śāntaṃ yuvānaṃ brāhmaṇarṣabham
śirasā vandamānaṃ mām upamanyur abhāṣata
46 svāgataṃ puṇḍarīkākṣa saphalāni tapāṃsi naḥ
yat pūjyaḥ pūjayasi no draṣṭavyo draṣṭum icchasi
47 tam ahaṃ prāñjalir
bhūtvā mṛgapakṣiṣv athāgniṣu
dharme ca śiṣyavarge ca samapṛccham anāmayam
48 tato māṃ bhagavān āha
sāmnā paramavalgunā
lapsyase tanayaṃ kṛṣṇa ātmatulyam asaṃśayam
49 tapaḥ sumahad
āsthāya toṣayeśānam īśvaram
iha devaḥ sa patnīkaḥ samākrīḍaty adhikṣaja
50 ihaiva devatā śreṣṭhaṃ devāḥ sarṣigaṇā purā
tapasā brahmacaryeṇa satyena ca damena
ca
toṣayitvā śubhān kāmān prāpnuvaṃs te janārdana
51 tejasāṃ tapasāṃ caiva nidhiḥ sa bhagavān iha
śubhāśubhānvitān bhāvān visṛjan saṃkṣipann api
āste devyā sahācintyo yaṃ prārthayasi
śatruhan
52 hiraṇyakaśipur yo
'bhūd dānavo merukampanaḥ
tena sarvāmaraiśvaryaṃ śarvāt
prāptaṃ samārbudam
53 tasyaiva putra pravaro mandaro nāma
viśrutaḥ
mahādevavarāc chakraṃ varṣārbudam ayodhayat
54 viṣṇoś cakraṃ ca tad ghoraṃ vajram ākhaṇḍalasya ca
śīrṇaṃ purābhavat
tāta grahasyāṅgeṣu keśava
55 ardyamānāś ca vibudhā graheṇa subalīyasā
śiva dattavarāñ jaghnur asurendrān surā bhṛśam
56 tuṣṭo vidyutprabhasyāpi
trilokeśvaratām adāt
śataṃ varṣasahasrāṇāṃ sarvalokeśvaro 'bhavat
mamaivānucaro nityaṃ bhavitāsīti
cābravīt
57 tathā putrasahasrāṇām ayutaṃ ca dadau prabhuḥ
kuśa dvīpaṃ ca sa dadau rājyena
bhagavān ajaḥ
58 tathā śatamukho nāma dhātrā sṛṣṭo mahāsuraḥ
yena varṣaśataṃ sāgram ātmamāṃsair huto 'nalaḥ
taṃ prāha bhagavāṃs tuṣṭaḥ kiṃ karomīti śaṃkaraḥ
59 taṃ vai śatamukhaḥ prāha yogo bhavatu me 'dbhutaḥ
balaṃ ca daivataśreṣṭha śāśvataṃ saṃmprayaccha me
60 svāyambhuvaḥ kratuś cāpi putrārtham abhavat purā
āviśya yogenātmānaṃ trīṇi varṣaśatāny api
61 tasya devo 'dadat putrān sahasraṃ kratusaṃmitān
yogeśvaraṃ deva gītaṃ vettha kṛṣṇa na saṃśayaḥ
62 vālakhilyā maghavatā avajñātāḥ purā kila
taiḥ kruddhair bhagavān rudras
tapasā toṣito hy abhūt
63 tāṃś cāpi daivataśreṣṭhaḥ prāha prīto jagatpatiḥ
suparṇaṃ somahartāraṃ tapasotpādayiṣyatha
64 mahādevasya roṣāc ca āpo naṣṭāḥ purābhavan
tāṃś ca sapta kapālena devair anyāḥ pravartitāḥ
65 atrer bhāryāpi bhartāraṃ saṃtyajya brahmavādinī
nāhaṃ tasya muner bhūyo vaśagā syāṃ kathaṃ cana
ity uktvā sā mahādevam agacchac charaṇaṃ kila
66 nir āhārā bhayād atres triṇi varṣaśatāny api
aśeta musaleṣv eva prasādārthaṃ bhavasya sā
67 tām abravīd dhasan devo bhavitā vai
sutas tava
vaṃśe tavaiva nāmnā tu khyātiṃ yāsyati cepsitām
68 śākalyaḥ saṃśitātmā vai navavarṣaśatāny api
ārādhayām āsa bhavaṃ mano yajñena keśava
69 taṃ cāha bhagavāṃs tuṣṭo grantha kāro bhaviṣyasi
vatsākṣayā ca te kīrtis trailokye vai
bhaviṣyati
akṣayaṃ ca kulaṃ te 'stu maharṣibhir alaṃ kṛtam
70 sāvarṇiś cāpi
vikhyāta ṛṣir āsīt kṛte yuge
iha tena tapas taptaṃ ṣaṣṭiṃ varṣaśatāny atha
71 tam āha bhagavān rudraḥ sākṣāt tuṣṭo 'smi te 'nagha
grantha kṛl lokavikhyāto
bhavitāsy ajarāmaraḥ
72 mayāpi ca yathādṛṣṭo devadevaḥ purā vibhuḥ
sākṣāt paśupatis tāta tac cāpi śṛṇu mādhava
73 yadarthaṃ ca mahādevaḥ prayatena mayā purā
ārādhito mahātejās tac cāpi śṛṇu vistaram
74 yad avāptaṃ ca me pūrvaṃ devadevān maheśvarāt
tat sarvam akhilenādya kathayiṣyāmi te 'nagha
75 purā kṛtayuge tāta ṛṣir āsīn mahāyaśāḥ
vyāghrapāda iti khyāto vedavedāṅgapāragaḥ
tasyāham abhavaṃ putro dhaumyaś cāpi
mamānujaḥ
76 kasya cit tv atha kālasya dhaumyena
sahamādhava
āgaccham āśramaṃ krīḍan munīnāṃ bhāvitātmanām
77 tatrāpi ca mayā dṛṣṭā duhyamānā payasvinī
lakṣitaṃ ca mayā kṣīraṃ svāduto hy amṛtopamam
78 tataḥ piṣṭaṃ samāloḍya toyena sahamādhava
āvayoḥ kṣīram ity eva
pānārtham upanīyate
79 atha gavyaṃ payas tāta kadā cit prāśitaṃ mayā
tataḥ piṣṭa rasaṃ tāta na me prītim udāvahat
80 tato 'ham abruvaṃ bālyāj jananīm ātmanas tadā
kṣīraudana samāyuktaṃ bhojanaṃ ca prayaccha me
81 tato mām abravīn mātā duḥkhaśokasamanvitā
putrasnehāt pariṣvajya mūrdhni
cāghrāya mādhava
82 kutaḥ kṣīrodanaṃ vatsa munīnāṃ bhāvitātmanām
vane nivasatāṃ nityaṃ kandamūlaphalāśinām
83 aprasādya virūpākṣaṃ varadaṃ sthāṇum avyayam
kutaḥ kṣīrodanaṃ vatsa sukhāni vasanāni ca
84 taṃ prapadya sadā vatsa
sarvabhāvena śaṃkaram
tatprasādāc ca kāmebhyaḥ phalaṃ prāpsyasi putraka
85 jananyās tad vacaḥ śrutvā tadā prabhṛti śatruhan
mama bhaktir mahādeve naiṣṭhikī samapadyata
86 tato 'haṃ tapa āsthāya toṣayām āsa śaṃkaram
divyaṃ varṣasahasraṃ tu pādāṅguṣṭhāgraviṣṭhitaḥ
87 ekaṃ varṣaśataṃ caiva phalāhāras tadābhavam
dvitīyaṃ śīrṇaparṇāśī tṛtīyaṃ cāmbubhojanaḥ
śatāni sapta caivāhaṃ vāyubhakṣas tadābhavam
88 tataḥ prīto
mahādevaḥ sarvalokeśvaraḥ prabhuḥ
śakra rūpaṃ sa kṛtvā tu sarvair devagaṇair vṛtaḥ
sahasrākṣas tadā bhūtvā varja
pāṇir mahāyaśāḥ
89 sudhāvadātaṃ raktākṣaṃ stabdhakarṇaṃ madotkaṭam
āveṣṭita karaṃ raudraṃ caturdaṃṣṭraṃ mahāgajam
90 samāsthitaś ca bhagavān dīpyamānaḥ svatejasā
ājagāma kirīṭī tu hārakeyūrabhūṣitaḥ
91 pāṇḍureṇātapatreṇa dhriyamāṇena mūrdhani
sevyamāno 'psarobhiś ca divyagandharvanāditaḥ
92 tato mām āha devendraḥ prītas te 'haṃ dvijottama
varaṃ vṛṇīṣva mattas tva yat te manasi vartate
93 śakrasya tu vacaḥ śrutvā nāhaṃ prītamanābhavam
abruvaṃ ca tadā kṛṣṇa devarājam idaṃ vacaḥ
94 nāhaṃ tvatto varaṃ kāṅkṣe nānyasmād api daivatāt
mahādevād ṛte saumya satyam
etad bravīmi te
95 paśupativacanād bhavāmi sadyaḥ; kṛmir atha vā tarur apy anekaśākhaḥ
apaśu pativaraprasādajā me; tribhuvana rājyavibhūtir
apy aniṣṭā
96 api kīṭaḥ pataṃgo vā bhaveyaṃ śaṃkarājñayā
na tu śakra tvayā dattaṃ trailokyam
api kāmaye
97 yāvac chaśāṅka śakalāmala baddhamaulir; na prīyate paśupatir bhagavān mameśaḥ
tāvaj jarāmaraṇajanma
śatābhighātair; duḥkhāni dehavihitāni samudvahāmi
98 divasakara śaśāṅkavahni dīptaṃ; tribhuvana sāram apāram ādyam ekam
ajaram amaram aprasādya rudraṃ; jagati pumān iha ko labheta śāntim
99 [ṣakra]
kaḥ punas tava hetur vai īśe kāraṇakāraṇe
yena devād ṛte 'nyasmāt prasādaṃ nābhikāṅkṣasi
100 [upa]
hetubhir vā kim anyais te īśaḥ kāraṇakāraṇam
na śuśruma yad anyasya liṅgam abhyarcyate
suraiḥ
101 kasyānyasya suraiḥ sarvair liṅgaṃ muktvā maheśvaram
arcyate 'rcita pūrvaṃ vā brūhi yady asti
te śrutiḥ
102 yasya brahmā ca viṣṇuś ca tvaṃ cāpi saha daivataiḥ
arcayadhvaṃ sadā liṅgaṃ tasmāc chreṣṭha tamo hi saḥ
103 tasmād varam ahaṃ kāṅkṣe nidhanaṃ vāpi kauśika
gaccha vā tiṣṭha vā śakra yatheṣṭaṃ balasūdana
104 kāmam eṣa varo me 'stu śāpo
vāpi maheśvarāt
na cānyāṃ devatāṃ kāṅkṣe sarvakāmaphalāny api
105 evam uktvā tu devendraṃ duḥkhād ākulitendriyaḥ
na prasīdati me rudraḥ kim etad iti
cintayan
athāpaśyaṃ kṣaṇenaiva tam evairāvataṃ punaḥ
106 haṃsakundendu sadṛśaṃ mṛṇālakumudaprabham
vṛṣarūpadharaṃ sākṣāt kṣīrodam iva sāgaram
107 kṛṣṇa pucchaṃ mahākāyaṃ madhupiṅgala locanam
jāmbūnadena dāmnā ca sarvataḥ samalaṃkṛtam
108 raktākṣaṃ sumahānāsaṃ sukarṇaṃ sukaṭī taṭam
supārśvaṃ vipura skandhaṃ surūpaṃ cārudarśanam
109 kakudaṃ tasya cābhāti
skandham āpūrya viṣṭhitam
tuṣāragirikūṭābhaṃ sitābhraśikharopamam
110 tam āsthitaś ca bhagavān devadevaḥ sahomayā
aśobhata mahādevaḥ paurṇamāsyām ivoḍurāṭ
111 tasya tejo bhavo vahniḥ sa meghaḥ stanayitnumān
sahasram iva sūryāṇāṃ sarvam āvṛtya tiṣṭhati
112 īśvaraḥ sumahātejāḥ saṃvartaka ivānalaḥ
yugānte sarvabhūtāni didhakṣur iva
codyataḥ
113 tejasā tu tadā vyāpte durnirīkṣye samantataḥ
punar udvignahṛdayaḥ kim etad iti cintayam
114 muhūrtam iva tat tejo vyāpya sarvā diśo
diśa
praśāntaṃ ca kṣaṇenaiva devadevasya māyayā
115 athāpaśyaṃ sthitaṃ sthāṇuṃ bhagavantaṃ maheśvaram
saurabheya gataṃ saumyaṃ vidhūmam iva pāvakam
sahitaṃ cārusarvāṅgyā pārvatyā parameśvaram
116 nīlakanhaṃ mahātmānam
asaktaṃ tejasāṃ nidhim
aṣṭādaśa bhujaṃ sthāṇuṃ sarvābharaṇabhūṣitam
117 śuklāmbara dharaṃ devaṃ śuklamālyānulepanam
śukladhvajam anādhṛṣyaṃ śuklayajñopavītinam
118 gāyadbhir nṛtyamānaiś ca
utpatadbhir itas tataḥ
vṛttaṃ pāriṣadair divyair ātmatulyaparākramaiḥ
119 bālendu mukuṭaṃ pāṇḍuṃ śarac candram ivoditam
tribhir netraiḥ kṛtoddyotaṃ tribhiḥ sūryair ivoditaiḥ
120 aśobhata ca devasya mālā gātre sitaprabhe
jātarūpamayaiḥ padmair grathitā
ratnabhūṣitā
121 mūrtimanti tathāstrāṇi sarvatejomayāni ca
mayā dṛṣṭāni govinda bhavasyāmita tejasaḥ
122 indrāyudhasahasrābhaṃ dhanus tasya mahātmanaḥ
pinākam iti vikhyātaṃ sa ca vai pannago
mahān
123 sapta śīrṣo mahākāyas
tīkṣṇadaṃṣṭro viṣolbaṇaḥ
jyā veṣṭitamahāgrīvaḥ sthitaḥ puruṣavigrahaḥ
124 śaraś ca sūryasaṃkāśaḥ kālānalasamadyutiḥ
yat tad astraṃ mahāghoraṃ divyaṃ pāśupataṃ mahat
125 advitīyam anirdeśyaṃ sarvabhūtabhayāvaham
sa sphuliṅgaṃ mahākāyaṃ visṛjantam ivānalam
126 ekapādaṃ mahādaṃṣṭraṃ sahasraśirasodaram
sahasrabhuja jihvākṣam udgirantam
ivānalam
127 brāhmān nārāyaṇād aindrād āgneyād api vāruṇāt
yad viśiṣṭaṃ mahābāho
sarvaśastravighātanam
128 yena tat tripuraṃ dagdhvā kṣaṇād bhasmīkṛtaṃ purā
śareṇaikena govinda mahādevena līlayā
129 nirdadāha jagat kṛtsnaṃ trailokyaṃ sa carācaram
maheśvara bhujotsṛṣṭaṃ nimeṣārdhān na saṃśayaḥ
130 nāvadhyo yasya loke 'smin brahma viṣṇusureṣv api
tad ahaṃ dṛṣṭavāṃs tāta āścaryād bhūtam uttamam
131 guhyam astraṃ paraṃ cāpi tattulyādhikam eva vā
yat tac chūlam iti khyātaṃ sarvalokeṣu śūlinaḥ
132 dārayed yan mahīṃ kṛtsnāṃ śoṣayed vā mahodadhim
saṃhared vā jagat kṛtsnaṃ visṛṣṭaṃ śūlapāṇinā
133 yauvanāśvo hato yena māṃdhātā sabalaḥ purā
cakravartī mahātejās trilokavijayī nṛpaḥ
134 mahābalo mahāvīryaḥ śakratulyaparākramaḥ
karasthenaiva govinda lavaṇasyeha rakṣasaḥ
135 tac chūlam atitīkṣṇāgraṃ subhīmaṃ lomaharṣaṇam
triśikhāṃ bhrukuṭīṃ kṛtvā tarjamānam iva sthitam
136 vidhūmaṃ sārcisaṃ kṛṣṇaṃ kālasūryam ivoditam
sarpahastam anirdeśyaṃ pāśahastam
ivāntakam
dṛṣṭavān asmi govinda tad astraṃ rudra saṃnidhau
137 paraśus tīkṣṇadhāraś ca
datto rāmasya yaḥ purā
mahādevena tuṣṭena kṣatriyāṇāṃ kṣayaṃ karaḥ
kārtavīryo hato yena cakravartī mahāmṛdhe
138 triḥ saptakṛtvaḥ pṛthivī yena niḥkṣatriyā kṛtā
jāmadagnyena govinda rāmeṇākliṣṭakarmaṇā
139 dīptadhāraḥ suraudrāsyaḥ sarpakaṇṭhāgra veṣṭitaḥ
abhavac chūlino 'bhyāśe dīptavahni śikhopamaḥ
140 asaṃkhyeyāni cāstrāṇi tasya divyāni dhīmataḥ
pradhānyato mayaitāni kīrtitāni tavānagha
141 savyadeśe tu devasya brahmā lokapitāmahaḥ
divyaṃ vimānam āsthāya haṃsayuktaṃ manojavam
142 vāmapārśva gataś caiva tathā nārāyaṇaḥ sthitaḥ
vainateyaṃ samāsthāya śaṅkhacakragadādharaḥ
143 skando mayūram āsthāya sthito devyāḥ samīpataḥ
śaktiṃ kanhe samādhāya dvitīya iva pāvakaḥ
144 purastāc caiva devasya nandiṃ paśyāmy avasthitam
śūlaṃ viṣṭabhya tiṣṭhantaṃ dvitīyam iva śaṃkaram
145 svāyambhuvādyā manavo bhṛgvādyā ṛṣayas tathā
śakrādyā devatāś caiva sarva eva samabhyayuḥ
146 te 'bhivādya mahātmānaṃ parivārya samantataḥ
astuvan vividhaiḥ stotrair mahādevaṃ surās tadā
147 brahmā bhavaṃ tadā stunvan
rathantaram udīrayan
jyeṣṭhasāmnā ca deveśaṃ jagau nārāyaṇas tadā
gṛṇañ śakraḥ paraṃ brahma śatarudrīyam uttamam
148 brahmā nārāyaṇaś caiva devarājaś ca kauśikaḥ
aśobhanta mahātmānas trayas traya ivāgnayaḥ
149 teṣāṃ madhyagato devo rarāja bhagavāñ śivaḥ
śaradghanavinirmuktaḥ pariviṣṭa ivāṃśumān
tato 'ham astuvaṃ devaṃ stavenānena suvratam
150 namo devādhidevāya mahādevāya vai namaḥ
śakrāya śakra rūpāya śakra veṣadharāya ca
151 namas te varja hastāya piṅgalāyāruṇāya ca
pināka pāṇaye nityaṃ khaḍgaśūladharāya ca
152 namas te kṛṣṇa vāsāya kṛṣṇa kuñcitamūrdhaje
kṛṣṇājinottarīyāya kṛṣṇāṣṭam itarāya ca
153 śuklavarṇāya śuklāya
śuklāmbara dharāya ca
śuklabhasmāvaliptāya śuklakarma ratāya ca
154 tvaṃ brahmā sarvadevānāṃ rudrāṇāṃ nīlalohitaḥ
ātmā ca sarvabhūtānāṃ sāṃkhye puruṣa ucyase
155 ṛṣabhas tvaṃ pavitrāṇāṃ yogināṃ niṣkalaḥ śivaḥ
āśramāṇāṃ gṛhasthas tvam
īśvarāṇāṃ maheśvaraḥ
kuberaḥ sarvayakṣāṇāṃ kratūnāṃ viṣṇur ucyase
156 parvatānāṃ mahāmerur
nakṣatrāṇāṃ ca candramāḥ
vasiṣṭhas tvam ṛṣīṇāṃ ca grahāṇāṃ sūrya ucyase
157 āraṇyānāṃ paśūnāṃ ca siṃhas tvaṃ parameśvaraḥ
grāhyāṇāṃ govṛṣaś cāsi bhagavāṁl lokapūjitaḥ
158 ādityānāṃ bhavān viṣṇur vasūnāṃ caiva pāvakaḥ
pakṣiṇāṃ vainateyaś
ca ananto bhujageṣu ca
159 sāmavedaś ca vedānāṃ yajuṣāṃ śatarudriyam
sanatkumāro yogīnāṃ sāṃkhyānāṃ kapilo hy asi
160 śakro 'si marutāṃ deva pitṝṇāṃ dharmarāḍ asi
brahmalokaś ca lokānāṃ gatīnāṃ mokṣa ucyase
161 kṣīrodaḥ sāgarāṇāṃ ca śailānāṃ himavān giriḥ
varṇānāṃ brāhmaṇaś cāsi viprāṇāṃ dīkṣito dvijaḥ
ādis tvam asi lokānāṃ saṃhartā kāla eva ca
162 yac cānyad api lokeṣu sattvaṃ tejo 'dhikaṃ smṛtam
tat sarvaṃ bhagavān eva iti me niścitā
matiḥ
163 namas te bhagavan deva namas te bhakta
vatsala
yogeśvara namas te 'stu namas te viśvasaṃbhava
164 prasīda mama bhaktasya dīnasya kṛpaṇasya ca
anaiśvaryeṇa yuktasya gatir bhava sanātana
165 yaṃ cāparādhaṃ kṛtavān ajñānāt parameśvara
madbhakta iti deveśa tat sarvaṃ kṣantum arhasi
166 mohitaś cāsmi deveśa tubhyaṃ rūpaviparyayāt
tena nārghyaṃ mayā dattaṃ pādyaṃ cāpi sureśvara
167 evaṃ stutvāham īśānaṃ pādyam arghyaṃ ca bhaktitaḥ
kṛtāñjalipuṭo bhūtvā sarvaṃ tasmai nyavedayam
168 tataḥ śīlāmbusaṃyuktā divyagandhasamanvitā
puṣpavṛṣṭiḥ śubhā tāta papāta mama mūrdhani
169 dundubhiś ca tato divyas tāḍito devakiṃkaraiḥ
vavau ca mārutaḥ puṇyaḥ śuci gandhaḥ sukhāvahaḥ
170 tataḥ prīto mahādevaḥ sapatnīko vṛṣadhvajaḥ
abravīt tridaśāṃs tatra harṣayann iva māṃ tadā
171 paśyadhvaṃ tridaśāḥ sarve upamanyor mahātmanaḥ
mayi bhaktiṃ parāṃ divyām ekabhāvād avasthitām
172 evam uktās tataḥ kṛṣṇa surās te śūlapāṇinā
ūcuḥ prāñjalayaḥ sarve namaskṛtvā vṛṣadhvajam
173 bhagavan devadeveśa lokanātha jagatpate
labhatāṃ sarvakāmebhyaḥ phalaṃ tvatto dvijottamaḥ
174 evam uktas tataḥ śarvaḥ surair brahmādibhis tathā
āha māṃ bhagavān īśaḥ prahasann iva śaṃkaraḥ
175 vatsopamanyo prīto 'smi paśya māṃ munipuṃgava
dṛḍhabhakto 'si viprarṣe mayā jijñāsito hy
asi
176 anayā caiva bhaktyā te atyarthaṃ prītimān aham
tasmāt sarvān dadāmy adya kāmāṃs tava
yathepśitān
177 evam uktasya caivātha mahādevena me vibho
harṣād aśrūṇy avartanta loma harṣaś ca jāyate
178 abruvaṃ ca tadā devaṃ harṣagadgadayā girā
jānubhyām avaniṃ gatvā praṇamya ca punaḥ punaḥ
179 adya jāto hy ahaṃ deva adya me saphalaṃ tapaḥ
yan me sākṣān mahādevaḥ prasannas tiṣṭhate 'grataḥ
180 yaṃ na paśyanti
cārādhya devā hy amitavikramam
tam ahaṃ dṛṣṭavān devaṃ ko 'nyo dhanyataro mayā
181 evaṃ dhyāyanti vidvāṃsaḥ paraṃ tattvaṃ sanātanam
ṣaḍviṃśakam iti
khyātaṃ yat parāt param akṣaram
182 sa eṣa bhagavān devaḥ sarvatattvādir avyayaḥ
sarvatattvavidhānajñaḥ pradhānapuruṣeśvaraḥ
183 yo 'sṛjad dakṣiṇād aṅgād brahmāṇaṃ lokasaṃbhavam
vāmapārśvāt tathā viṣṇuṃ lokarakṣārtham īśvaraḥ
yugānte caiva saṃprāpte rudram aṅgāt sṛjat prabhuḥ
184 sa rudraḥ saṃharan kṛtsnaṃ jagat sthāvarajaṅgamam
kālo bhūtvā mahātejāḥ saṃvartaka ivānalaḥ
185 eṣa devo mahādevo
jagat sṛṣṭvā carācaram
kalpānte caiva sarveṣāṃ smṛtim ākṣipya tiṣṭhati
186 sarvagaḥ sarvabhūtātmā
sarvabhūtabhavodbhavaḥ
āste sarvagato nityam adṛśyaḥ sarvadaivataiḥ
187 yadi deyo varo mahyaṃ yadi tuṣṭaś ca me prabhuḥ
bhaktir bhavatu me nityaṃ śāśvatī tvayi śaṃkara
188 atītānāgataṃ caiva
vartamānaṃ ca yad vibho
jānīyām iti me buddhis tvatprasādāt surottama
189 kṣīraudanaṃ ca bhuñjīyām akṣayaṃ saha bāndhavaiḥ
āśrame ca sadā mahyaṃ sāmindhyaṃ paramas tu te
190 evam uktaḥ sa māṃ prāha bhagavāṁl lokapūjitaḥ
maheśvaro mahātejāś carācaraguruḥ prabhuḥ
191 ajaraś cāmaraś caiva bhava duḥkhavivarjitaḥ
śīlavān guṇasaṃpannaḥ sarvajñaḥ priyadarśanaḥ
192 akṣayaṃ yauvanaṃ te 'stu tejaś caivānalopamam
kṣīrodaḥ sāgaraś caiva yatra yatrecchase
mune
193 tatra te bhavitā kāmaṃ sāṃnidhyaṃ payaso nidheḥ
kṣīrodanaṃ ca bhuṅkṣva tvam amṛtena samanvitam
194 bandhubhiḥ sahitaḥ kalpaṃ tato mām upayāsyasi
sāṃnidhyam āśrame nityaṃ kariṣyāmi dvijottama
195 tiṣṭha vatsa yathā
kāmanotkaṇṭhāṃ kartum arhasi
smṛtaḥ smṛtaś ca te vipra sadā dāsyāmi darśanam
196 evam uktvā sa bhagavān sūryakoṭi samaprabhaḥ
mameśāno varaṃ dattvā
tatraivāntaradhīyata
197 evaṃ dṛṣṭo mayā kṛṣṇa devadevaḥ samādhinā
tad avāptaṃ ca me sarvaṃ yad uktaṃ tena dhīmatā
198 pratyakṣaṃ caiva te kṛṣṇa paśya siddhān vyavasthitān
ṛṣīn vidyādharān yakṣān gandharvāpsarasas
tathā
199 paśya vṛkṣān manoramyān sadā puṣpaphalānvitān
sarvartukusumair yuktān snigdhapatrān suśākhinaḥ
sarvam etan mahābāho divyabhāvasamanvitam
SECTION XIV
"Yudhishthira said, 'O son of the River Ganga, thou hast heard all the names of Maheshwara, the Lord of the universe. Do thou tell us, O grandsire, all the names that are applied, O puissant one, unto Him who is called Isa and Sambhu. Do thou tell us all those names that are applied unto Him who is called Vabhru or vast, Him that has the universe for his form, Him that is the illustrious preceptor of all the deities and the Asuras, that is called Swayambhu (self-creating) and that is the cause of the origin and dissolution of the universe. Do thou tell us also of the puissance of Mahadeva.'"Bhishma said, 'I am quite incompetent to recite the virtues of Mahadeva of highest intelligence. He pervades all things in the universe and yet is not seen anywhere. He is the creator of universal self and the Pragna (knowing) self and he is their master. All the deities, from Brahman to
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the Pisachas, adore and worship him. He transcends both Prakriti and Purusha. It is of Him that Rishis, conversant with Yoga and possessing a knowledge of the tattwas, think and reflect. He is indestructible and Supreme Brahman. He is both existent and non-existent. Agitating both Prakriti and Purusha by means of His energy, He created therefrom the universal lord of creatures, viz., Brahma. Who is there that is competent to tell the virtues of that god of gods, that is endued with supreme Intelligence? Man is subject to conception (in the mother's womb), birth, decrepitude, and death. Being such, what man like me is competent to understand Bhava? Only Narayana, O son, that bearer of the discus and the mace, can comprehend Mahadeva. He is without deterioration. He is the foremost of all beings in attributes. He is Vishnu, because of his pervading the universe. He is irresistible. Endued with spiritual vision, He is possessed of supreme Energy. He sees all things with the eye of Yoga. It is in consequence of the devotion of the high-souled Krishna to the illustrious Rudra whom he gratified. O Bharata, in the retreat of Vadari, by penances, that he has succeeded in pervading the entire universe. O king of kings, it is through Maheswara of celestial vision that Vasudeva has obtained the attribute of universal agreeableness,--an agreeableness that is much greater than what is possessed by all articles included under the name of wealth. 1 For a full thousand years this Madhava underwent the austerest penances and at last succeeded in gratifying the illustrious and boon giving Siva, that Master of all the mobile and the immobile universe. In every new Yuga has Krishna (by such penances) gratified Mahadeva. In every Yuga has Mahadeva been gratified with the great devotion of the high-souled Krishna. How great is the puissance of the high-souled Mahadeva,--that original cause of the universe,--has been seen with his own eyes by Hari who himself transcends all deterioration, on the occasion of his penances in the retreat of Vadari undergone for obtaining a son. 2 I do not, O Bharata, behold any one that is superior to Mahadeva. To expound the names of that god of gods fully and without creating the desire of hearing more only Krishna is competent. This mighty-armed one of Yadu's race is alone competent to tell the attributes of the illustrious Siva. Verily, O king, only he is able to discourse on the puissance, in its entirety of the Supreme deity?'
"Vaisampayana continued, 'Having said these words, the illustrious Bhishma, the grandsire of the Kurus, addressing Vasudeva, said the following words, dealing with the subject of the greatness of Bhava, O monarch.
p. 38
"Bhishma said, 'Thou art the Master of all the deities and the Asuras. Thou art illustrious. Thou art Vishnu in consequence of thy pervading the whole universe. It behoveth thee to discourse on those subjects connected with Siva of universal form about which Yudhishthira has asked me. In days of yore, the Rishi Tandin, sprung from Brahma, recited in Brahma's region and before Brahma himself the thousand names of Mahadeva. Do thou recite those names before this conclave so that these Rishis endued with wealth of asceticism, observant of high vows, possessed of self-restraint, and numbering the Island-born Krishna among them, may hear thee. Do thou discourse on the high blessedness of Him who is immutable, who is always cheerful and happy, who is Hotri, who is the universal Protector, who is Creator, of the universe, and who is called Mundin and Kaparddin.' 1
"Vasudeva said, 'The very deities with Indra, and the Grandsire Brahma numbering among them, and the great Rishis also, are incompetent to understand the course of Mahadeva's acts truly and in all their details. Even He is the end which all righteous people attain. The very Adityas who are endued with subtile sight, are unable to behold his abode. How then can one that is merely a man succeed in comprehending Him? 2 I shall, therefore, truly recite to you some of the attributes of that illustrious slayer of Asuras, who is regarded as the Lord of all sacrifices and vows.
"Vaisampayana continued, 'Having said these words, the illustrious Vasudeva began his discourse on the attributes of the high-souled Mahadeva endued with the highest intelligence, after having purified himself by touching water."
"Vasudeva said, 'Hear, ye foremost of Brahmana's and thou Yudhishthira also, O sire, and hear thou too, O Ganga's son, the names that are applied unto Kaparddin. Hear ye, how in former days, I obtained a sight, so difficult to obtain, (of that great god), for the sake of Samva. Verily, in those days was the illustrious deity seen by me in consequence of Yoga-abstraction. 3 After twelve years had expired from the time when Pradyumna, the son of Rukmini, who is endued with great intelligence,
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slew the Asura Samvara in days of yore, my spouse Jamvavati addressed me. Indeed, beholding Pradyumna and Charudeshna and other sons born of Rukmini, Jamvavati, desirous of a son, said these words unto me, O Yudhishthira,--Grant me, O thou of unfading glory, a son endued with heroism, the foremost of mighty men, possessed of the most agreeable features, sinless in conduct, and like unto thyself. And O, let there be no delay on thy part in granting this prayer of mine. There is nothing in the three worlds that is unattainable by thee, O perpetuator of Yadu's race, thou canst create other worlds if only thou wishest it. Observing a vow for twelve years and purifying thyself, thou hadst adored the Lord of all creatures (viz., Mahadeva) and then begot upon Rukmini the sons that she has obtained from thee, viz., Charudeshna and Sucharu and Charuvesa and Yasodhana and Charusravas and Charuyasas and Pradyumna and Sambhu. O slayer of Madhu, do thou grant to me a son like unto those of great powers whom thou hast begotten upon Rukmini?--Thus addressed by the princess, I replied unto her of slender waist,--Let me have thy permission (to leave thee for some time), O queen. I shall certainly obey thy behest. She answered me, saying,--Go, and may success and prosperity always attend thee. Let Brahma and Siva and Kasyapa, the Rivers, those deities that preside over the mind, the soil, all deciduous herbs, those Chhandas (Rhymes) that are regarded as bearers of the libations poured in sacrifices, the Rishis, Earth, the Oceans, the sacrificial presents, those syllables that are uttered for completing the cadences of Samans, the Rikshas, the Pitris, the Planets, the spouses of the deities, the celestial maidens, the celestial mothers, the great cycles, kine, Chandramas, Savitri, Agni, Savitri, the knowledge of the Vedas, the seasons, the year, small and big divisions of time, e.g., the Kshanas, the Labas, the Muhurtas, the Nimeshas, and the Yugas in succession, protect thee, O Yadava, and keep thee in happiness, wherever thou mayst stay. Let no danger overtake thee on thy way, and let no heedlessness be thine, O sinless one.--Thus blessed by her, I took her leave, bidding farewell unto the daughter of the prince of apes. Repairing then into the presence of that foremost of men, viz., my father, of my mother, of the king, and of Ahuka, I informed them of what the daughter of the prince of the Vidyadharas, in great affliction, had said unto me. Bidding them farewell with a sorrowful heart, I then repaired to Gada and to Rama of great might. These two cheerfully addressed me saying,--Let thy penances increase without any obstruction.--Having obtained the permission of all of them, I thought of Garuda. He immediately came to me and bore me to Himavat (at my bidding). Arrived at Himavat, I dismissed him. There on that foremost of mountains, I beheld many wonderful sights. I saw an excellent, wonderful, and agreeable retreat for the practice of penances. That delightful retreat was owned by the high-souled Upamanyu who was a descendant of Vyaghrapada. That retreat is applauded and reverenced by the deities and the Gandharvas, and seemed to be covered with Vedic beauty. It was adorned with Dhavas and
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[paragraph continues] Kakubhas and Kadamvas and Cocas, with Kuruvakas and Ketakas and Jamvus and Patalas, with banians and Varunakas and Vatsanabhas and Vilwas, with Saralas and Kapitthas and Piyalas and Salas and palmyras with Vadaris and Kundas and Punnagas and Asokas and Amras and Kovidaras and Champakas and Panasas, and with diverse other trees endued with fruits and flowers. And that retreat was also decked with the straight stems of the Musa Supienta. 1 Truly, that asylum was adorned with diverse other kinds of trees and with diverse kinds of fruits forming the food of diverse kinds of birds. Heaps of ashes (of sacrificial fires) were thrown in proper places all around, which added to the beauty of the scene. It abounded with Rurus and apes and tigers and lions and leopards, with deer of diverse species and peacocks, and with cats and snakes. Indeed, large numbers of other animals also were seen there, as also buffaloes and bears. Delicious breezes constantly blew bearing the melodious strains of celestial nymphs. The babblings of mountain rivulets and springs, the sweet notes of winged choristers, the gruntings of elephants, the delicious stains of Kinnaras, and the auspicious voice of ascetics singing the Samans, O hero, and diverse other kinds of music, rendered that retreat extremely charming. The very imagination cannot conceive another retreat as delightful as the one I beheld. There were also large houses in that asylum, intended for keeping the sacred fire, and covered all over with flowering creepers. It was adorned with the river Ganga of clear and sacred water. Indeed, the daughter of Jahnu always remained there. It was decked also with many ascetics who were the foremost of all righteous persons, who were endued with high souls, and who resembled fire itself in energy. 2 Some of those ascetics subsisted upon air and some upon water, some were devoted to Japa or the silent recitation of sacred Mantras, and some were engaged in cleansing their souls by practising the virtues of compassion while some amongst them were Yogins devoted to the abstraction of Yoga-meditation. Some amongst them subsisted upon smoke only, and some subsisted upon fire, and some upon milk. Thus was that retreat
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adorned with many foremost of regenerate persons. And some there were amongst them that had taken the vow of eating and drinking like kine,--that is, by giving up the use of the hands at once. And some used only two pieces of stone for husking their grain, and some used their teeth only for that purpose. And some subsisted by drinking only the rays of the moon, and some by drinking only froth. And some had betaken themselves to vow of living like deer. 1 And some there were that lived upon the fruits of the Ficus religiosa, and some that used to live upon water. And some dressed themselves in rags and some in animal skins and some in barks of trees. Indeed, I beheld diverse ascetics of the foremost order observing these and other painful vows. I desired then to enter that asylum. Verily, that asylum was honoured and adored by the deities and all high-souled beings, by Siva and others, O Bharata, and by all creatures of righteous acts. Thus addressed, it stood in all its beauty on the breast of Himavat, like the lunar disc in the firmament. The mongoose sported there with the snake, and the tiger with the deer, like friends, forgetting their natural enmity, in consequence of the energy of those ascetics of blazing penances and for their proximity to these high-souled ones. In that foremost of asylums, which was delightful to all creatures, inhabited by many foremost of Brahmanas fully conversant with the Vedas and their branches, and by many high-souled Rishis celebrated for the difficult vows they observed, I saw, as soon as I entered, a puissant Rishi with matted locks on head and dressed in rags, who seemed to blaze forth like fire with his penances and energy. Waited upon by his disciples and possessed of tranquil soul, that foremost of Brahmanas was young in aspect. His name was Upamanyu. Unto me who bowed unto him with a nod of the head, he said,--Welcome art thou, O thou of eyes like lotus petals. Today, by this visit of thine, we see that our penances have borne fruit. Thou art worthy of our adoration, but thou adorest us still. Thou art worthy of being seen, but thou desirest to see me.--Joining my hands I addressed him the usual enquiries respecting the well-being of the animals and birds that resided in his asylum, of the progress of his righteousness, and of his disciples. The illustrious Upamanyu then addressed me in words that were exceedingly sweet and delightful,--Thou shalt, O Krishna, obtain without doubt a son like unto thyself. Betaking thyself to severe penances, do thou gratify Isana, the Lord of all creatures. That divine Master, O Adhokshaja, sporteth here with his spouse by his side. O Janarddana, it was here that the deities with all the Rishis, in days of yore, gratified that foremost of deities by their penances and Brahmacharyya and truth and self-restraint, and succeeded in obtaining the fruition of many high desires. That illustrious god is verily the vast receptacle of all energies and penances. Projecting into existence and withdrawing once more unto himself all things fraught with
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good and evil, that inconceivable Deity whom thou seekest, O destroyer of foes, lives here with his spouse. He who took his birth as the Danava named Hiranyakashipu, whose strength was so great that he could shake the very mountains of Meru, succeeded in obtaining from Mahadeva the puissance belonging to all the deities and enjoyed it for ten millions of years. He who was the foremost of all his sons and who was celebrated by the name of Mandara, succeeded, through the boon he had obtained from Mahadeva, in fighting Sakra for a million of years. The terrible discus of Vishnu and the thunderbolt of Indra were both unable to make the slightest impression, O Kesava, in days of yore, upon the body of that great cause of universal affliction. 1 The discus which thou bearest, O sinless one, was given unto thee by Mahadeva after he had slain a Daitya that was proud of his strength and used to live within the waters. That discus, blazing with energy and like unto fire, was created by the great god having for his device the bull. Wonderful and irresistible in energy it was given unto thee by that illustrious god. In consequence of its blazing energy it was incapable of being gazed at by any person save Siva the wielder of Pinaka. It was for this reason that Bhava (Siva) bestowed upon it the name of Sudarsana. From that time the name Sudarsana came to be current in all the worlds. Even the weapon, O Kesava, failed to make the slightest impression on the body of Hiranyakashipu's son Mandara, that appeared like an evil planet in the three worlds. Hundreds of Chakras like thine and thunderbolts like that of Sakra, could not inflict a scratch on the body of that evil planet endued with great might, who had obtained a boon from Mahadeva. Afflicted by the mighty Mandara, the deities fought hard against him and his associates, all of whom had obtained boons from Mahadeva. Gratified with another Danava named Vidyutprabha, Mahadeva granted to him the sovereignty of the three worlds. That Danava remained the sovereign of the three worlds for a hundred thousand years. And Mahadeva said unto him,--Thou shalt become one of my attendants.--Indeed, the puissant Lord further bestowed upon him the boon of a hundred millions of children. The Master without birth, of all creatures further gave the Danava the region known by the name of Kusadwipa for his kingdom. Another great Asura, of the name of Satamukha, was created by Brahma. For a hundred years he poured on' the sacrificial fire (as offerings unto Mahadeva) the flesh of his own body. Gratified with such penances, Sankara said unto him,--What can I do for thee?--Satamukha replied unto him, saying,--O thou that art most wonderful, let me have the power of creating new creatures and animals. Give also unto me, O foremost of all deities, eternal power.--The puissant lord, thus addressed by him, said unto him,--So be it.--The Self-born
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[paragraph continues] Brahma, concentrating his mind in Yoga, 1 in days of yore, made a sacrifice for three hundred years, with the object of obtaining children. Mahadeva granted him a thousand sons possessed of qualifications commensurate with the merits of the sacrifice. Without doubt, thou knowest, O Krishna, the lord of Yoga, him that is, who is sung by the deities. The Rishi known by the name of Yajnavalkya is exceedingly virtuous. By adoring Mahadeva he has acquired great fame. The great ascetic who is Parasara's son, viz., Vyasa, of soul set on Yoga, has obtained great celebrity by adoring Sankara. The Valikhilyas were on a former occasion disregarded by Maghavat. Filled with wrath at this, they gratified the illustrious Rudra. That lord of the universe, that foremost one of all the deities, thus gratified by the Valikhilyas, said unto them,--Ye shall succeed by your penances in creating a bird that will rob Indra of the Amrita. Through the wrath of Mahadeva on a former occasion, all the waters disappeared. The deities gratified him by performing a sacrifice called Saptakapala, and caused, through his grace, other waters to flow into the worlds. Verily, when the three-eyed deity became gratified, water once more appeared in the world. The wife of Atri, who was conversant with the Vedas, abandoned her husband in a huff and said,--I shall no longer live in subjection to that ascetic.--Having said these words, she sought the protection of Mahadeva. Through fear of her lord, Atri, passed three hundred years, abstaining from all food. And all this time she slept on wooden clubs for the purpose of gratifying Bhava. The great deity then appeared unto her and then smilingly addressed her, saying--Thou shalt obtain a son. And thou shalt get that son without the need of a husband, simply through the grace of Rudra. Without doubt that son, born in the race of his father, shall become celebrated for his worth, and assume a name after thee. The illustrious Vikarna also, O slayer of Madhu, full of devotion to Mahadeva, gratified him with severe penances and obtained high and happy success. Sakalya, too, of restrained soul, adored Bhava in a mental sacrifice that he performed for nine hundred years, O Kesava. Gratified with him the illustrious deity said unto him,--Thou shalt become a great author. O son, inexhaustible shall thy fame be in the three worlds. Thy race also shall never come to an end and shall be adorned by many great Rishis that shall take birth in it. Thy son will become the foremost of Brahmanas and will make the Sutras of thy work. There was a celebrated Rishi of the name of Savarni in the Krita age. Here, in this asylum, he underwent severe penances for six thousand years. The illustrious Rudra said,--I am gratified with thee, O sinless one! Without being subject to decrepitude or death, thou shalt become an author celebrated through all the worlds!--In days of yore, Sakra, also, in Baranasi, filled with devotion, O Janarddana, adored Mahadeva who has empty space alone
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for his garments and who is smeared with ashes as an agreeable unguent. Having adored Mahadeva thus, he obtained the sovereignty of the celestials. Narada also, in days of yore, adored the great Bhava with devotion of heart. Gratified with him, Mahadeva, that preceptor of the celestial preceptor, said these words.--No one shall be thy equal in energy and penances. Thou shalt always attend upon me with thy songs and instrumental music. Hear also, O Madhava, how in former times I succeeded in obtaining a sight of that god of gods, that Master of all creatures, O Lord. Hear also in detail for what object, O thou of great puissance. I invoked with restrained senses and mind that illustrious deity endued with supreme energy. I shall, O sinless one, tell thee with full details all that I succeeded in obtaining from that god of gods, viz., Maheswara. In ancient times, viz., Krita age, O son, there was a Rishi of great fame, named Vyaghrapada. He was celebrated for his knowledge and mastery over the Vedas and their branches. I was born as the son of that Rishi and Dhaumya took birth as my younger brother. On a certain occasion, Madhava, accompanied by Dhaumya, I came upon the asylum of certain Rishis of cleansed souls. There I beheld a cow that was being milked. I saw the milk and it appeared to me to resemble Amrita itself in taste. I then came home, and impelled by childishness, I addressed my mother and said,--Give me some food prepared with milk.--There was no milk in the house, and accordingly my mother was much grieved at my asking for it. My mother took a piece of (rice) cake and boiled it in water, Madhava. The water became whitened and my mother placed it before us saying that it was milk and bade us drink it. I had before that drunk milk on one occasion, for my father had, at the time of a sacrifice, taken me to the residence of some of our great kinsmen. A celestial cow, who delights the deities, was being milked on that occasion. Drinking her milk that resembled Amrita in taste, I knew what the virtues are of milk. I therefore, at once understood the origin of the substance that my mother offered me, telling me that it was milk. Verily, the taste of that cake, O son, did not afford me any pleasure whatever. Impelled by childishness I then addressed mother, saying,--This O mother, that thou hast given me is not any preparation of milk.--Filled with grief and sorrow at this, and embracing me from parental affection and smelling my head, O Madhava, she said unto me,--Whence, O child, can ascetics of cleansed souls obtain food prepared with milk? Such men always reside in the forest and subsist upon bulbs and roots and fruits. Whence shall we who live by the banks of rivers that are the resort of the Valikhilyas, we who have mountains and forest, for our home,--whence, indeed, O child, shall we obtain milk? We, dear child, live (sometimes) on air and sometimes on water. We dwell in asylums in the midst of forests and woods. We habitually abstain from all kinds of food that are taken by persons living in villages and towns. We are accustomed to only such food as is supplied by the produce of the wilderness. There cannot be any milk, O child, in the wilderness
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where there are no offspring of Surabhi. 1 Dwelling on the banks of rivers or in caves or on mountain-breasts, or in tirthas and other places of the kind, we pass our time in the practice of penances and the recitation of sacred Mantras, Siva being our highest refuge. Without gratifying the boon-giving Sthanu of unfading glory,--him, that is, who has three eyes,--whence, O child, can one obtain food prepared with milk and good robes and other objects of enjoyment in the world? Do thou devote thyself, O dear son, to Sankara with thy whole soul. Through his grace, O child, thou art sure to obtain all such objects as administer to the indulgence of all thy wishes,--Hearing these words of my mother, O slayer of foes, that day, I joined my hands in reverence and bowing unto her, said,--O mother, who this Mahadeva? In what manner can one gratify him? Where does that god reside? How may he be seen? With what does he become pleased? What also is the form of Sarva? How may one succeed in obtaining a knowledge of him? If gratified, will he, O mother, show himself unto me?--After I had said these words, O Krishna, to my mother, she, filled with parental affection, smelt my head, O Govinda, her eyes covered with tears the while. Gently patting my body, O slayer of Madhu, my mother, adopting a tone of great humility, addressed me in the following words, O best of the deities.'
"My mother said, 'Mahadeva is exceedingly difficult to be known by persons of uncleansed souls. These men are incapable of bearing him in their hearts of comprehending him at all. They can retain him in their minds. They cannot seize him, nor can they obtain a sight of him. Men of wisdom aver that his forms are many. Many, again, are the places in which he resides. Many are the forms of his Grace. Who is there that can understand in their details the acts, which are all excellent, of Isa, or of all the forms that he has assumed in days of yore? Who can relate how Sarva sports and how he becomes gratified? Maheswara of universal form resides in the hearts of all creatures. While Munis discoursed on the auspicious and excellent acts of Isana, I have heard from them how, impelled by compassion towards his worshippers, he grants them a sight of his person. For the purpose of showing a favour unto the Brahmanas, the denizens of heaven have recited for their information the diverse forms that were assumed by Mahadeva in days of yore. Thou hast asked me about these. I shall recite them to thee, O son.'
"My mother continued, 'Bhava assumes the forms of Brahma and Vishnu and the chief of the celestials of the Rudras, the Adityas, and the Aswins; and of those deities that are called Viswadevas. He assumes the forms also of men and women, of Pretas and Pisachas, of Kiratas and Savaras, and of all aquatic animals. That illustrious deity assumes the forms of also those Savaras that dwell in the woods and forests. He assumes the forms of tortoises and fishes and conches. He it is that
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assumes the forms of those coral sprouts that are used as ornaments by men. He assumes also the forms of Yakshas, Rakshasas and Snakes, of Daityas and Danavas. Indeed, the illustrious god assumes the forms of all creatures too that live in holes. He assumes the forms of tigers and lions and deer, of wolves and bears and birds, of owls and of jackals as well. He it is that assumes the forms of swans and crows and peacocks, of chameleons and lizards and storks. He it is that assumes the forms of cranes and vultures and Chakravakas. Verily, he it is that assumes the forms of Chasas and of mountains also. O son, it is Mahadeva that assumes the forms of kine and elephants and horses and camels and asses. He assumes also the forms of goats and leopards and diverse other varieties of animals. It is Bhava who assumes the forms of diverse kinds of birds of beautiful plumage. It is Mahadeva who bears the forms of persons with sticks and those with umbrellas and those with calabashes among Brahmanas. 1 He sometimes becomes six-faced and sometimes becomes multifaced. He sometimes assumes forms having three eyes and forms having many heads. And he sometimes assumes forms having many millions of legs and forms having innumerable stomachs and faces and forms endued with innumerable arms and innumerable sides. He sometimes appears surrounded by innumerable spirits and ghosts. He it is that assumes the forms of Rishis and Gandharvas, and of Siddhas and Charanas. He sometimes assumes a form that is rendered white with the ashes he smears on it and is adorned with a half-moon on the forehead. Adored with diverse hymns uttered with diverse kinds of voice and worshipped with diverse Mantras fraught with encomiums, he, that is sometimes called Sarva, is the Destroyer of all creatures in the universe, and it is upon him, again, that all creatures rest as on their common foundation. Mahadeva is the soul of all creatures. He pervades all things. He is the speaker of all discourses (on duties and rituals). He resides everywhere and should be known as dwelling in the hearts of all creatures in the universe. He knows the desire cherished by every one of his worshippers. He becomes acquainted with the object in which one pays him adorations. Do thou then, if it pleases thee, seek the protection of the chief of the deities. He sometimes rejoices, and sometimes yields to wrath, and sometimes utters the syllable Hum with a very loud noise. He sometimes arms himself with the discus, sometimes with the trident, sometimes with the mace, sometimes with the heavy mullets, sometimes with the scimitar, and sometimes with the battle axe. He it is that assumes the form of Sesha who sustains the world on his head. He has snakes for his belt, and his ears are adorned with ear-rings made of snakes. Snakes form also the sacred thread he wears. An elephant skin
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forms his upper garment. 1 He sometimes laughs and sometimes sings and sometimes dances most beautifully. Surrounded by innumerable spirits and ghosts, he sometimes plays on musical instruments. Diverse, again are the instruments upon which he plays, and sweet the sounds they yield. He sometimes wanders (over crematoria), sometimes yawns, sometimes cries, and sometimes causes others to cry. He sometimes assumes the guise of one that is mad, and sometimes of one that is intoxicated, and he sometimes utters words that are exceedingly sweet. Endued with appalling fierceness, he sometimes laughs loudly, frightening all creatures with his eyes. He sometimes sleeps and sometimes remains awake and sometimes yawns as he pleases. He sometimes recites sacred Mantras and sometimes becomes the deity of those Mantras which are recited. He sometimes performs penances and sometimes becomes the deity for whose adoration those penances are undergone. He sometimes makes gifts and sometimes receives those gifts; sometimes disposes himself in Yoga and sometimes becomes the object of the Yoga contemplation of others. He may be seen on the sacrificial platform or in the sacrificial stake; in the midst of the cow-pen or in the fire. He may not again be seen there. He may be seen as a boy or as an old man. He sports with the daughters and the spouses of the Rishis. His hair is long and stands erect. He is perfectly naked, for he has the horizon for his garments. He is endued with terrible eyes. He is fair, he is darkish, he is dark, he is pale, he is of the colour of smoke, and he is red. He is possessed of eyes that are large and terrible. He has empty space for his covering and he it is that covers all things. Who is there that can truly understand the limits of Mahadeva who is formless, who is one and indivisible, who conjures of illusions, who is of the cause of all actions and destructive operations in the universe, who assumes the form of Hiranyagarbha, and who is without beginning and without end, and who is without birth. 2 He lives in the heart (of every creature). He is the prana, he is the mind, and he is Jiva (that is invested in the material case). He is the soul of Yoga, and it is that is called Yoga. He is the Yoga-contemplation into which Yogins enter. 3 He is the Supreme Soul. Indeed Maheswara, the purity in essence, is capable of being comprehended not by the senses but through only the Soul seizing his existence. He plays on diverse musical
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instruments. He is a vocalist. He has a hundred thousand eyes, he has one mouth, he has two mouths, he has three mouths, and he has many mouths. Devoting thyself to him, setting thy heart upon him, depending upon him, and accepting him as thy one refuse, do thou, O son, adore Mahadeva and then mayst thou obtain the fruition of all thy wishes. Hearing those words of my mother, O slayer of foes, from that day my devotion was directed to Mahadeva, having nothing else for its object. I then applied myself to the practice of the austerest penances for gratifying Sankara. For one thousand years I stood on my left toe. After that I passed one thousand years, subsisting only upon fruits. The next one thousand years I passed, subsisting upon the fallen leaves of trees. The next thousand years I passed, subsisting upon water only. After that I passed seven hundred years, subsisting on air alone. In this way, I adored Mahadeva for a full thousand years of the celestials. After this, the puissant Mahadeva, the Master of all the universe, became gratified with me. Desirous of ascertaining whether I was solely devoted to him and him alone, he appeared before me in the form of Sakra surrounded by all the deities. As the celebrated Sakra, he had a thousand eyes on his person and was armed with the thunderbolt. And he rode on an elephant whose complexion was of the purest white, with eyes red, ears folded, the temporal juice trickling down his cheeks, with trunk contracted, terrible to look at, and endued with four tusks. Indeed, riding on such an elephant, the illustrious chief of the deities seemed to blaze forth with his energy. With a beautiful crown on his head and adorned with garlands round his neck and bracelets round his arms, he approached the spot where I was. A white umbrella was held over his head. And he was waited upon by many Apsaras, and many Gandharvas sang his praise. Addressing me, he said,--O foremost of regenerate persons, I have been gratified with thee. Beg of me whatever boon thou desirest,--Hearing these words of Sakra I did not become glad. Verily, O Krishna, I answered the chief of the celestials in these words.--I do not desire any boon at thy hands, or from the hands of any other deity. O amiable deity, I tell thee truly, that it is Mahadeva only from whom I have boons to ask. True, true it is, O Sakra, true are these words that I say unto thee. No other words are at all agreeable to me save those which relate to Maheswara. At the command of Pashupati, that Lord of all creatures, I am ready to become a worm or a tree with many branches. If not obtained through the grace represented by Mahadeva's boons, the very sovereignty of the three worlds would not be acceptable to me. Let me be born among the very Chandalas but let me still be devoted to the feet of Hara. Without, again, being devoted to that Lord of all creatures, I would not like to have birth in the palace of Indra himself. If a person be wanting in devotion to that Lord of the universe,--that Master of the deities and the Asuras,--his misery will not end even if from want of food he has to subsist upon only air and water. 1 What is the need of other discourses that are even fraught with other kinds of morality and
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righteousness, unto those persons who do not like to live even a moment without thinking of feet of Mahadeva? When the unrighteous or sinful Kali Yuga comes, one should never pass a moment without devoting his heart upon Mahadeva. One that has drunk the Amrita constituted by the devotion to Hara, one becomes freed from the fear of the world. One that has not obtained the grace of Mahadeva can never succeed to devote oneself to Mahadeva for a single day or for half a day or for a Muhurta or for a Kshana or for a Lava (very small unit of time). At the command of Mahadeva I shall cheerfully become a worm or an insect, but I have no relish for even the sovereignty of the three worlds, if bestowed by thee, O Sakra. At the word of Hara I would become even a dog. In fact, that would accord with my highest wish. If not given by Maheswara, I would not have the sovereignty of the very deities. I do not wish to have this dominion of the Heavens. I do not wish to have the sovereignty of the celestials. I do not wish to have the region of Brahma. Indeed, I do not wish to have that cessation of individual existence which is called Emancipation and which involves a complete identification with Brahma. But I want to become the slave of Hara. As long as that Lord of all creatures, the illustrious Mahesa, with crown on his head and body possessed of the pure white complexion of the lunar disc, does not become gratified with me, so long shall I cheerfully bear all those afflictions, due to a hundred repetitions of decrepitude, death and birth, that befall to the lot of embodied beings. What person in the universe can obtain tranquillity, without gratifying Rudra that is freed from decripitude and death, that is endued with the effulgence of the Sun, the Moon, or the fire, that is the root or original cause of everything real and unreal in the three worlds, and that exists as one and indivisible entity? If in consequence of my faults, rebirths be mine, I shall, in those new births, devote myself solely to Bhava.'"
"Indra said, 'What reason canst thou assign for the existence of a Supreme Being or for His being the cause of all causes?'"
"Upamanyu said, 'I solicit boons from that great Deity named Siva whom utterers of Brahma has described as existent and non-existent, manifest and unmanifest, eternal or immutable, one and many. I solicit boons from Him who is without beginning and middle and end, who is Knowledge and Puissance, who is inconceivable and who is the Supreme Soul. I solicit boons from Him whence comes all Puissance, who has not been produced by any one, who is immutable, and who, though himself unsprung from any seed, is the seed of all things in the universe. I solicit boons from Him who is blazing Effulgence, (beyond Darkness) who is the essence of all penances, who transcends all faculties of which we are possessed and which we may devote for the purpose of comprehending
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him, and by knowing whom every one becomes freed from grief or sorrow. I worship him, O Purandara, who is conversant with the creation of all elements and the thought of all living creatures, and who is the original cause of the existence or creation of all creatures, who is omnipresent, and who has the puissance to give everything. 1 I solicit boons from Him who cannot be comprehended by argument, who represents the object of the Sankhya and the Yoga systems of philosophy, and who transcends all things, and whom all persons conversant with the topics of enquiry worship and adore. 2 I solicit boons from Him, O Maghavat, who is the soul of Maghavat himself, who is said to be the God of the gods, and who is the Master of all creatures. I solicit boons from Him who it is that first created Brahma, that creator of all the worlds, having filled Space (with His energy) and evoked into existence the primeval egg. 3 Who else than that Supreme Lord could be creator of Fire, Water, Wind, Earth, Space, Mind, and that which is called Mahat? Tell me, O Sakra, who else than Siva could create Mind, Understanding, Consciousness or Ego, the Tanmatras, and the senses? Who is there higher than Siva? 4 The wise say that the Grandsire Brahma is the creator of this universe. Brahma, however, acquired his high puissance and prosperity by adoring and gratifying Mahadeva, that God of gods. That high puissance (consisting of all the three attributes of creation, protection, and destruction), which dwells in that illustrious Being who is endowed with the quality of being one, who created Brahma, Vishnu, and Rudra, was derived from Mahadeva. Tell me who is there that is superior to the Supreme Lord? 5 Who else than that God of gods is competent to unite the sons of Diti with lordship and puissance, judging by the sovereignty and the power of oppressing conferred upon the foremost of the Daityas and Danavas? 6 The different points of the horizon, Time, the Sun, all fiery entities, planets, wind, water, and the stars and constellations,--these, know thou, are from Mahadeva. Tell us who is higher than the Supreme Lord? Who else is there, except Mahadeva, in the matter of the creation of Sacrifice and the destruction of Tripura? Who else except Mahadeva, the grinder of the foes,
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has offered lordship to the principal? 1 What need, O Purandara, of many well-sounding statements fraught with spacious sophisms, when I behold thee of a thousand eyes, O best of the deities,--thee that art worshipped by Siddhas and Gandharvas and the deities and the Rishis? O best of the Kusikas, all this is due to the grace of that God of gods viz., Mahadeva. Know, O Kesava, that this all, consisting of animate and inanimate existences with heaven and other unseen entities, which occur in this world, and which has the all-pervading Lord for their soul, has flowed from Maheswara and has been created (by him) for enjoyment by Jiva. 2 In the worlds that are known by the names of Bhu, Bhuva, Swah, and Maha, in the midst of the mountains of Lokaloka, in the islands, in the mountains of Meru, in all things that yield happiness, and in the hearts of all creatures, O illustrious Maghavat, resides Mahadeva, as persons conversant with all the topics of enquiry say. If, O Sakra, the Devas (deities) and the Asuras could see any other puissant form than Bhava's, would not both of them, especially the former, when opposed and afflicted by the latter, have sought the protection of that form? In all hostile encounters of the deities, the Yakshas, the Uragas and the Rakshasas, that terminating in mutual destruction, it is Bhava that gives unto those that meet with destruction, puissance commensurate with their respective locations as dependent upon their acts. Tell me, who else than Maheswara is there for bestowing boons upon, and once more chastising the Andhaka and Sukra and Dundubhi and Maharshi and many foremost of Yakshas, Indra and Vala and Rakshasas and the Nivatakavachas? Was not the vital seed of Mahadeva, that Master of both the deities and the Asuras, poured as a libation upon the fire? From that seed sprung a mountain of gold. Who else is there whose seed can be said to be possessed of such virtue. 3 Who else in this world is praised as having the horizon only for his garments? Who else can be said to be a Brahmacharin with his vital seed drawn up? Who else is there that has half his body occupied by his dear spouse? 4 Who else is there that has been able to subjugate Kama, the
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god of desire? Tell me, O Indra, what other Being possesses that high region of supreme felicity that is applauded by all the deities? Who else has the crematorium as his sporting ground? Who else is there that is so praised for his dancing? Whose puissance and worship remain immutable? Who else is there that sports with spirits and ghosts? Tell me, O deity, who else has associate that are possessed of strength like his own and that are, therefore, proud of that strength or puissance? 1 Who else is there whose status is applauded as unchangeable and worshipped with reverence by the three worlds? Who else is there that pours rain, gives heat, and blazes forth in Energy? From whom else do we derive our wealth of herbs? Who else upholds all kinds of wealth? Who else sports as much as he pleases in the three worlds of mobile and immobile things? O Indra, know Maheswara to be the original cause (of everything). He is adored by Yogins, by Rishis, by the Gandharvas, and by the Siddhas, with the aid of knowledge, (of ascetic) success, and of the rites laid down in the scriptural ordinances. 2 He is adored by both the deities and the Asuras with the aid of sacrifices by acts and the affliction of the ritual laid down in the scriptures. The fruits of action can never touch him for he transcends them all. Being such, I call him the original cause of everything. 3 He is both gross and subtile. He is without compare. He cannot be conceived by the senses. He is endued with attributes and he is divested of them. He is the lord of attributes, for they are under his control. Even such is the place that is Maheswara's. He is the cause of the maintenance and the creation (of the universe). He is the cause of the universe and the cause also of its destruction. He is the Past, the Present, and the Future. He is the parent of all things. Verily, He is the cause of every thing. He is that which is mutable, He is the unmanifest, He is Knowledge; He is ignorance; He is every act, He is every omission; He is righteousness; and He is unrighteousness. Him, O Sakra, do I call the cause of every thing. Behold, O Indra, in the image of Mahadeva the indications of both the sexes. That god of gods, viz., Rudra, that cause of both creation and destruction, displays in his form the indications of both the sexes as the one cause of the creation of the universe. My mother formerly told me that he is the cause of the universe and the one cause of everything. There
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is no one that is higher than Isa, O Sakra. If it pleases thee, do thou throw thyself on his kindness and protection. Thou hast visible evidence, O chief of the celestials, of the fact that the universe has sprung from the union of the sexes (as represented by Mahadeva). The universe, thou knowest, is the sum of what is vested with attributes and what else is divested of attributes and has for its immediate cause the seeds of Brahma and others. Brahma and Indra and Hutasana and Vishnu and all the other deities, along with the Daityas and the Asuras, crowned with the fruition of a thousand desires, always say that there is none that is higher than Mahadeva. 1 Impelled by desire, I solicit, with restrained mind, that god known to all the mobile and immobile universe,--him, that is, who has been spoken of as the best and highest of all the gods, and who is auspiciousness itself, for obtaining without delay that highest of all acquisitions, viz., Emancipation. What necessity is there of other reasons (for establishing) what I believe? The supreme Mahadeva is the cause of all causes. We have never heard that the deities have, at any time, adored the sign of any other god than Mahadeva. If Maheswara be not accepted, tell me, if thou hast ever heard of it, who else is there whose sign has been worshipped or is being worshipped by all the deities? He whose sign is always worshipped by Brahma, by Vishnu, by thee, O Indra, with all the other deities, is verily the foremost of all adorable deities. Brahma has for his sign the lotus, Vishnu has for his the discus, Indra has for his sign the thunder-bolt. But the creatures of the world do not bear any of the signs that distinguish these deities. On the other hand, all creatures bear the signs that mark Mahadeva and his spouse. Hence, all creatures must be regarded as belonging to Maheswara. All creatures of the feminine sex, have sprung from Ulna's nature as their cause, and hence it is they bear the mark of femininity that distinguishes Uma; while all creatures that are masculine, having sprung from Siva, bear the masculine mark that distinguishes Siva. That person who says that there is, in the three worlds with their mobile and immobile creatures, any other cause than the Supreme Lord, and that which is not marked with the mark of either Mahadeva or his spouse should be regarded as very wretched and should not be counted among the creatures of the universe. Every being with the mark of the masculine sex should be known to be of Isana, while every being with the mark of the feminine sex should be known to be of Uma. This universe of mobile and immobile creatures is provided by two kinds of forms (viz., male and female). It is from Mahadeva that I wish to obtain boons. Failing in this, O Kausika, I would rather prefer dissolution itself. Go or remain, O Sakra, as thou, O slayer of Vala, desirest. I wish to have boons or curses from Mahadeva. No other deity shall I ever acknowledge, nor would I have from any
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other deity the fruition of all my wishes.--Having said these words unto the chief of the celestials, I became overwhelmed with grief at the thought of Mahadeva not having been gratified with me not withstanding my severe austerities. Within the twinkling of an eye, however, I saw the celestial elephant I had beheld before me transformed into a bull as white as a swan, or the Jasminum pubescens, or a stalk of the lotus or silver, or the ocean of milk. Of huge body, the hair of its tail was black and the hue of its eyes was tawny like that of honey. Its horns were hard as adamant and had the colour of gold. With their very sharp ends, whose hue was a mild red, the bull seemed to tear the Earth. The animal was adorned all over with ornaments made of the purest gold. Its face and hoofs and nose and ears were exceedingly beautiful and its waist too exceedingly well-formed. Its flanks were possessed of great beauty and its neck was very thick. Its whole form was exceedingly agreeable and beautiful to look at. Its hump shone with great beauty and seemed to occupy the whole of its shoulder-joint. And it looked like the summit of a mountain of snow or like a cliff of white clouds in the sky. Upon the back of that animal I beheld seated the illustrious Mahadeva with his spouse Uma. Verily, Mahadeva shone like the lord of stars while he is at his full. The fire born of his energy resembled in effulgence the lightening that flashes amid clouds. Verily, it seemed as if a thousand suns rose there, filling every side with a dazzling splendour. The energy of the Supreme Lord looked like the Samvartaka fire which destroys all creatures at the end of the Yuga. Overspread with that energy, the horizon became such that I could see nothing on any side. Filled with anxiety I once more thought what it could mean. That energy, however, did not pervade every side for any length of time, for soon, through the illusion of that god of gods, the horizon became clear. I then behold the illustrious Sthanu or Maheswara seated on the back of his bull, of blessed and agreeable appearance and looking like a smokeless fire. And the great god was accompanied by Parvati of faultless features. Indeed, I beheld the blue-throated and high-souled Sthanu, unattached to everything, that receptacle of all kinds of force, endued with eight and ten arms and adorned with all kinds of ornaments. Clad in white vestments, he wore white garlands, and had white unguents smeared upon his limbs. The colour of his banner, irresistible in the universe, was white. The sacred thread round his person was also white. He was surrounded with associates, all possessed with prowess equal to his own, who were singing or dancing or playing on diverse kinds of musical instruments. A crescent moon, of pale hue, formed his crown, and placed on his forehead it looked like the moon that rises in the autumnal firmament. He seemed to dazzle with splendour, in consequence of his three eyes that looked like three suns. The garland of the purest white, that was on his body, shone like a wreath of lotuses, of the purest white, adorned with jewels and gems. I also beheld, O Govinda, the weapons in their embodied forms and fraught with every kind of energy, that belong to Bhava of immeasurable prowess. The high-souled deity held a bow whose
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hues resembled those of the rainbow. That bow is celebrated under the name of the Pinaka and is in reality a mighty snake. Indeed, that snake of seven heads and vast body, of sharp fangs and virulent poison, of large neck and the masculine sex, was twined round with the cord that served as its bowstring. And there was a shaft whose splendour looked like that of the sun or of the fire that appears at the end of the Yuga. Verily, that shaft was the excellent Pasupata that mighty and terrible weapon, which is without a second, indescribable for its power, and capable of striking every creature with fear. Of vast proportions, it seemed to constantly vomit sparks of fire. Possessed of one foot, of large teeth, and a thousand heads and thousand Stomachs, it has a thousand arms, a thousand tongues, and a thousand eyes. Indeed, it seemed to continually vomit fire. O thou of mighty arms, that weapon is superior to the Brahma, the Narayana, the Aindra, the Agneya, and the Varuna weapons. Verily, it is capable of neutralising every other weapon in the universe. It was with that weapon that the illustrious Mahadeva had in days of yore, burnt and consumed in a moment the triple city of the Asuras. With the greatest ease, O Govinda, Mahadeva, using that single arrow, achieved that feat. That weapon, shot by Mahadeva's arms, can, without doubt consume in half the time taken up by a twinkling of the eyes the entire universe with all its mobile and immobile creatures. In the universe there is no being including even Brahma and Vishnu and the deities, that are incapable of being slain by that weapon. O sire, I saw that excellent, wonderful and incomparable weapon in the hand of Mahadeva. There is another mysterious and very powerful weapon which is equal or perhaps, superior to the Pasupata weapon. I beheld that also. It is celebrated in all the worlds as the Sum of the Sula-armed Mahadeva. Hurled by the illustrious deity, that weapon is competent to rive the entire Earth or dry up the waters of the ocean or annihilate the entire universe. In days of yore, Yuvanaswa's son, king Mandhatri, that conqueror of the three worlds, possessed of imperial sway and endued with abundant energy, was, with all his troops, destroyed by means of that weapon. Endued with great might and great energy and resembling Sakra himself in prowess, the king, O Govinda, was slain by the Rakshasa Lavana with the aid of this Sula which he had got from Siva. The Sula has a very keen point. Exceedingly terrible, it is capable of causing everybody's hair stand on its end. I saw it in the hand of Mahadeva, as if roaring with rage, having contracted its forehead into three wrinkles. It resembled, O Krishna, a smokeless fire or the sun that rises at the end of the Yuga. The handle of that Sula, was made of a mighty snake. It is really indescribable. It looked like the universal Destroyer himself armed with his noose. I saw this weapon, O Govinda, in the hand of Mahadeva. I beheld also another weapon, viz., that sharp-edged battle-axe which, in days of yore, was given unto Rama by the gratified Mahadeva for enabling him to exterminate the Kshatriyas. It was with this weapon that Rama (of Bhrigu's race) slew in dreadful battle the great Karttaviryya who was the ruler of all the world. It was with that
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weapon that Jamadagni's son, O Govinda, was able to exterminate the Kshatriyas for one and twenty times. Of blazing edge and exceedingly terrible, that axe was hanging on the shoulder, adorned with a snake, of Mahadeva. Indeed, it shone on Mahadeva's person like the flame of a blazing fire. I beheld innumerable other celestial weapons with Mahadeva of great intelligence. I have, however named only a few, O sinless one, in consequence of their principal character. On the left side of the great god stood the Grandsire Brahma seated on an excellent car unto which were attached swans endued with the speed of the mind. On the same side could be seen Narayana also, seated on the son of Vinata, and bearing the conch, the discus, and the mace. Close to the goddess Uma was Skanda seated on his peacock, bearing his fatal dart and bells, and looking like another Agni. In the front of Mahadeva I beheld Nandi standing armed with his Sula and looking like a second Sankara (for prowess and energy). The Munis headed by the Self-born Manu and Rishis having Bhrigu for their first, and the deities with Sakra at their head, all came there. All the tribes of spirits and ghosts, and the celestial Mothers, stood surrounding Mahadeva and saluting him with reverence. The deities were engaged in singing the praises of Mahadeva by uttering diverse hymns. The Grandsire Brahma uttering a Rathantara, praised Mahadeva. Narayana also, uttering the Jyestha Saman, sang the praises of Bhava. Sakra also did the same with the aid of those foremost of Vedic Mantras, viz., the Sata-Rudriam. Verily, Brahma and Narayana and Sakra,--those three high-souled deities,--shone there like three sacrificial fires. In their midst shone the illustrious God like the sun in the midst of his corona, emerged from autumnal clouds. I beheld myriads of suns and moons, also in the sky, O Kesava. I then praised the illustrious Lord of everything, the supreme Master of the universe.
"Upamanyu continued, 'I said, Salutations to thee, O illustrious one, O thou that constitutest the refuge of all things, O thou that art called Mahadeva! Salutations to thee that assumest the form of Sakra, that art Sakra, and that disguisest thyself in the form and vestments of Sakra. Salutations to thee that art armed with the thunder, to thee that art tawny, and thee that art always armed with the Pinaka. Salutations to thee that always bearest the conch and the Sula. Salutations to thee that art clad in black, to thee that art of dark and curly hair, to thee that hast a dark deer-skin for thy upper garment, to thee that presidest over the eighth lunation of the dark fortnight. Salutations to thee that art of white complexion, to thee that art called white, to thee that art clad in white robes, to thee that hast limbs smeared with white ashes, to thee that art ever engaged in white deeds. Salutations to thee that art red of colour, to thee that art clad in red vestments, to thee that ownest a red banner with red flags, to thee that wearest red garlands and usest red unguents. Salutations to thee that art brown in complexion, to thee that art clad in brown vestments, to thee, that hast a brown banner with brown flags, to thee that wearest brown garlands and usest brown unguents. Salutations
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to thee that hast the umbrella of royalty held over thy head, to thee that wearest the foremost of crowns. Salutations unto thee that art adorned with half a garland and half an armlet, to thee that art decked with one ring for one year, to thee that art endued with the speed of the mind, to thee that art endued with great effulgence. Salutations to thee that art the foremost of deities, to thee that art the foremost of ascetics, to thee that art the foremost of celestials. Salutations to thee that wearest half a wreath of lotuses, to thee that hast many lotuses on thy body. Salutations to thee that hast half thy body smeared with sandal paste, to thee that hast half thy body decked with garlands of flowers and smeared with fragrant unguents. 1 Salutations to thee that art of the complexion of the Sun, to thee that art like the Sun, to thee whose face is like the Sun, to thee that hast eyes each of which is like the Sun. Salutations to thee that art Soma, to thee that art as mild as Soma, to thee that bearest the lunar disc, to thee that art of lunar aspect, to thee that art the foremost of all creatures, to thee that art adorned with a set of the most beautiful teeth. Salutations to thee that art of a dark complexion, to thee that art of a fair complexion, to thee that hast a form half of which is yellow and half white, to thee that hast a body half of which is male and half female, to thee that art both male and female. Salutations to thee that ownest a bull for thy vehicle, to thee that proceedest riding on the foremost of elephants, to thee that art obtained with difficulty, to thee that art capable of going to places unapproachable by others. Salutations to thee whose praises are sung by the Ganas, to thee that art devoted to the diverse Ganas, to thee that followest the track that is trod by the Ganas, to thee that art always devoted to the Ganas as to a vow. Salutations to thee that art of the complexion of white clouds, to thee that hast the splendour of the evening clouds, to thee that art incapable of being described by names, to thee that art of thy own form (having nothing else in the universe with which it can be compared). Salutations to thee that wearest a beautiful garland of red colour, to thee that art clad in robes of red colour. Salutations to thee that hast the crown of the head decked with gems, to thee that art adorned with a half-moon, to thee that wearest many beautiful gems in thy diadem, to thee that hast eight flowers on thy head. Salutations to thee that hast a fiery mouth and fiery eyes, to thee that hast eyes possessing the effulgence of a thousand moons, to thee that art of the form of fire, to thee that art beautiful and agreeable, to thee that art inconceivable and mysterious. Salutations to thee that rangest through the firmament, to thee that lovest and residest in lands affording pasture to kine, to thee that walkest on the Earth, to thee that art the Earth, to thee that art infinite, to thee
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that art exceedingly auspicious. Salutations to thee that art unclad (or has the horizon alone for thy vestments), to thee that makest a happy home of every place where thou mayst happen to be for the moment. Salutations to thee that hast the universe for thy home, to thee that hast both Knowledge and Felicity for thy Soul. Salutations to thee that always wearest a diadem, to thee that wearest a large armlet, to thee that hast a snake for the garland round thy neck, to thee that wearest many beautiful ornaments on thy person. Salutations to thee that hast the Sun, the Moon, and Agni for thy three eyes, to thee that art possessed of a thousand eyes, to thee that art both male and female, to thee that art divested of sex, to thee that art a Sankhya, to thee that art a Yogin. Salutations to thee that art of the grace of those deities who are worshipped in sacrifices, to thee that art the Atharvans, to thee that art the alleviator of all kinds of disease and pain, to thee that art the dispeller of every sorrow. Salutations to thee that roarest as deep as the clouds, to thee that puttest forth diverse kinds of illusions, to thee that presidest over the soil and over the seed that is sown in it, to thee that art the Creator of everything. Salutations to thee that art the Lord of all the celestials, to thee that art the Master of the universe, to thee that art endued with the speed of the wind, to thee that art of the form of the wind. Salutations to thee that wearest a garland of gold, to thee that sportest on hills and mountains 1, to thee that art adorned by all who are enemies of the gods, to thee that art possessed of fierce speed and energy. Salutations to thee that torest away one of the heads of the Grandsire Brahma, to thee that hast slain the Asura named Mahisha, to thee that assumest three forms, to thee that bearest every form. Salutations to thee that art the destroyer of the triple city of the Asuras, to thee that art the destroyer of (Daksha's) sacrifice, to thee that art the destroyer of the body of Kama (the deity of Desire), to thee that wieldest the rod of destruction. Salutations to thee that art Skanda, to thee that art Visakha, to thee that art the rod of the Brahmana, to thee that art Bhava, to thee that art Sarva, to thee that art of universal form. Salutations to thee that art Isana, to thee that art the destroyer of Bhaga, to thee that art the slayer of Andhaka, to thee that art the universe, to thee that art possessed of illusion, to thee that art both conceivable and inconceivable. 2 Thou art the one end of all creatures, thou art the foremost, thou art the heart of everything. Thou art the Brahma of all the deities, thou art the Nilardhita Red and Blue of the Rudras. Thou art the Soul of the creatures, thou art He who is called Purusha in the Sankhya philosophy, thou art the Rishabha among all things sacred, thou art that which is called auspicious by Yogins and which, according to them, is without parts (being indivisible). Amongst
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those that are observant of the different modes of life, thou art the House-holder, thou art the great Lord amongst the lords of the universe. Thou art Kuvera among all the Yakshas, and thou art Vishnu amongst all the sacrifices. 1 Thou art Meru amongst mountains, thou art the Moon among all luminaries of the firmament, thou art Vasishtha amongst Rishis, thou art Surya among the planets. Thou art the lion among all wild animals, and among all domestic animals, thou art the bull that is worshipped by all people. Among the Adityas thou art Vishnu (Upendra), among the Vasu thou art Pavaka, among birds thou art the son of Vinata (Garuda), and among snakes thou art Ananta (Sesha). Among the Vedas thou art the Samans, among the Yajushes thou art the Sata-Rudriyam, among Yogins thou art Sanatkumara, and among Sankhyas thou art Kapila. Among the Maruts thou art Sakra, among the Pitris thou art Devarat, among all the regions (for the residence of created beings) thou art the region of Brahman, and amongst all the ends that creatures attain to, thou art Moksha or Emancipation. Thou art the Ocean of milk among all oceans, among all rocky eminences thou art Himavat, among all the orders thou art the Brahmana, and among all learned Brahmanas thou art he that has undergone and is observant of the Diksha. Thou art the Sun among all things in the world, thou art the destroyer called Kala. Thou art whatever else possessed of superior energy of eminence that exists in the universe. Thou art possessed of supreme puissance. Even this is what represents my certain conclusion. Salutations to thee, O puissant and illustrious one, O thou that art kind to all thy worshippers. Salutations to thee, O lord of Yogins. I bow to thee, O original cause of the universe. Be thou gratified with me that am thy worshipper, that am very miserable and helpless, O Eternal Lord, do thou become the refuge of this adorer of thine that is very weak and miserable. O Supreme Lord, it behoveth thee to pardon all those transgressions of which I have been guilty, taking compassion upon me on the ground of my being thy devoted worshipper. I was stupefied by thee, O Lord of all the deities, in consequence of the disguise in which thou showest thyself to me. O Maheswara, I did not give thee the Arghya or water to wash thy feet. 2 Having hymned the praises of Isana in this way, I offered him, with great devotion, water to wash his feet and the ingredients of the Arghya, and then, with joined hands, I resigned myself to him, being prepared to do whatever he would bid. Then, O sire, an auspicious shower of flowers fell upon my head, possessed of celestial fragrance and bedewed with cold water. The celestial musicians began to play on their kettle-drums. A delicious breeze, fragrant and agreeable, began to blow and fill me with pleasure. Then Mahadeva accompanied by his spouse, and having the bull for his sign, having been gratified with me, addressed the celestials assembled
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there in these words, filling me with great joy,--Behold, ye deities, the devotion of the high-souled Upamanyu. Verily, steady and great is that devotion, and entirely immutable, for it exists unalterably.--Thus addressed by the great God armed with the Sula, the deities, O Krishna, having bowed down unto him and joined their hands in reverence, said these words,--O illustrious one, O God of the gods, O master of the universe, O Lord of all, let this best of regenerate persons obtain from thee the fruition of all his desires.--Thus addressed by all the deities, with the Grandsire Brahma among them. Sarva, otherwise called Isa and Sankara, said these words as if smiling unto me.'"
"The illustrious Sankara said, 'O dear Upamanyu, I am gratified with thee. Behold me, O foremost of Munis, O learned Rishi, thou art firmly devoted to me and well hast thou been tested by me. I have been very highly pleased with thee in consequence of this thy devotion to Siva. I shall, therefore, give thee today the fruition of whatever desires thou mayst have in thy heart. Thus addressed by Mahadeva of great wisdom, tears of joy came into my eyes and my hair stood on its end (through emotion). Kneeling down unto him and bowing unto him repeatedly, I then, with a voice that was choked with delight, said unto him,--O illustrious god, it seems to me that I was hitherto dead and that it is only today that I have taken my birth, and that my birth bath today borne fruit, since I am staying now in the presence of Him who is the Master of both the deities and the Asuras! Who else is more praiseworthy than I, since I am beholding with these eyes of mine, Him of immeasurable prowess whom the very deities are unable to behold without first paying hearty worship? That which they that are possessed of learning and wisdom say is the highest of all topics, which is Eternal, which is distinguished from all else, which is unborn, which is Knowledge, which is indestructible, is identical with thee, O puissant and illustrious one, thee that art the beginning of all the topics, thee that art indestructible and changeless, thee that art conversant with the ordinances which govern all the topics, thee that art the foremost of Purushas, thee that art the highest of the high. Thou art he that hadst created from thy right side the Grandsire Brahma, the Creator of all things. Thou art he that hadst created from thy left side Vishnu for protecting the Creation. Thou art that puissant Lord who didst create Rudra when the end of the Yuga came and when the Creation was once more to be dissolved. That Rudra, who sprang from thee destroyed the Creation with all its mobile and immobile beings, assuming the form of Kala of great energy, of the cloud Samvartaka (charged with water which myriads of oceans are not capacious enough to bear), and of the all consuming fire. Verily, when the period comes for the dissolution of the universe, that Rudra stands, ready to swallow up the universe. Thou art that Mahadeva, who is the original Creator of the universe with all its mobile and immobile entities. Thou art he, who, at the end of the Kalpa, stands, withdrawing all things into thyself. Thou art he that pervadest all things, that art the Soul of all things, thou art
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the Creator of the Creator of all entities. Incapable of being seen by even any of the deities, thou art he that exists, pervading all entities. If, O lord, thou hast been gratified with me and if thou wouldst grant me boons, let this be the boon, O Lord of all the deities, that my devotion to thee may remain unchanged. O best of the deities, let me, through thy grace, have knowledge of the Present, the Past, and the Future. I shall also, with all my kinsmen and friends, always eat food mixed with milk. And let thy illustrious self be for ever present at our retreat.--Thus addressed by me, the illustrious Maheswara endued with supreme energy, that Master of all mobile and immobile, viz., Siva, worshipped of all the universe, then said unto me these words.'
"The illustrious Deity said, 'Be thou free from every misery and pain, and be thou above decrepitude and death. Be thou possessed of fame, be thou endued with great energy, and let spiritual knowledge be thine. Thou shalt, through my grace, be always sought for by the Rishis. Be thy behaviour good and righteous, be every desirable attribute thine, be thou possessed of universal knowledge, and be thou of agreeable appearance. Let undecaying youth be thine, and let thy energy be like that of fire. Wherever, again, thou mayst desire the presence of the ocean of milk that is so agreeable to thee, there shall that ocean appear before thee (ready for being utilised by thee and thy friends for purposes of thy food). Do thou, with thy friends, always obtain food prepared with milk, with the celestial nectar besides being mixed with it. 1 After the expiration of a Kalpa thou shalt then obtain my companionship. Thy family and race and kinsmen shall be exhaustless. O foremost of regenerate ones, thy devotion to me shalt be eternal. And. O best of Brahmanas, I shall always accord my presence to thy asylum. Live, O son, whithersoever thou likest, and let no anxiety be thine. Thought of by thee, I shall, O learned Brahmana, grant thee a sight of myself again.--Having said these words, and granted me these boons, the illustrious Isana, endued with the effulgence of millions of Suns, disappeared there and then. It was even thus, O Krishna, that I beheld, with the aid of austere penances, that God of gods. I also obtained all that was said by the great Deity endued with supreme intelligence. Behold, O Krishna, before thy eyes, these Siddhas residing here and these Rishis and Vidyadharas and Yakshas and Gandharvas and Apsaras. Behold these trees and creepers and plants yielding all sorts of flowers and fruits. Behold them bearing the flowers of every season, with beautiful leaves, and shedding a sweet fragrance all around. O thou of mighty arms, all these are endued with a celestial nature through the grace of that god of gods, that Supreme Lord, that high-souled Deity.'
"Vasudeva continued, 'Hearing these words of his and beholding, as it were, with my own eyes all that he had related to me, I became filled
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with wonder. I then addressed the great ascetic Upamanyu and said unto him,--Deserving of great praise art thou, O foremost of learned Brahmanas, for what righteous man is there other than thou whose retreat enjoys the distinction of being honoured with the presence of that God of gods? Will the puissant Siva, will the great Sankara, O chief of ascetics, grant me also a sight of his person and show me favour.'
"Upamanyu said, 'Without doubt, O thou of eyes like lotus-petals, thou wilt obtain a sight of Mahadeva very soon, even as, O sinless one, I succeeded in obtaining a sight of him. O thou of immeasurable prowess, I see with my spiritual eyes that thou wilt, in the sixth month from this, succeed in obtaining a sight of Mahadeva, O best of all persons. Thou, O foremost of the Yadus, wilt obtain from Maheswara and his spouse, four and twenty boons. I tell thee what is true. Through the grace of that Deity endued with supreme wisdom, the Past, the Future and the Present are known to me. The great Hara has favoured these Rishis numbering by thousands and others as numerous. Why will not the puissant Deity show favour to thee, O Mahadeva? The meeting of the gods is always commendable with one like thee, with one that is devoted to the Brahmanas, with one that is full of compassion and that is full of faith. I shall give thee certain Mantras. Recite them continuously. By this thou art certain to behold Sankara.'
"The blessed Vishnu continued, 'I then said unto him, O regenerate one, through thy grace, O great ascetic. I shall behold the lord of the deities, that grinder of multitudes of Diti's sons. Eight days, O Bharata, passed there like an hour, all of us being thus occupied with talk on Mahadeva. On the eighth day, I underwent the Diksha (initiation) according to due rites, at the hands of that Brahmana and received the staff from his hands. I underwent the prescribed shave. I took up a quantity of Kusa blades in my hand. I wore rags for my vestments. I rubbed my person with ghee. I encircled a cord of Munja grass round my loins. For one month I lived on fruits. The second month I subsisted upon water. The third, the fourth and the fifth months I passed, living upon air alone. I stood all the while, supporting myself upon one foot and with my arms also raised upwards, and foregoing sleep all the while. I then beheld, O Bharata, in the firmament an effulgence that seemed to be as dazzling as that of a thousand Suns combined together. Towards the centre of that effulgence, O son of Pandu, I saw a cloud looking like a mass of blue hills, adorned with rows of cranes, embellished with many a grand rainbow, with flashes of lightning and the thunder-fire looking like eyes set on it. 1 Within that cloud was the puissant Mahadeva. himself of dazzling splendour, accompanied by his spouse Uma. Verily, the great Deity seemed to shine with his penances, energy, beauty, effulgence,
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and his dear spouse by his side. The puissant Maheswara, with his spouse by his side, shone in the midst of that cloud. The appearance seemed to be like that of the Sun in the midst of racking clouds with the Moon by his side. The hair on my body, O son of Kunti, stood on its end, and my eyes expanded with wonder upon beholding Hara, the refuge of all the deities and the dispeller of all their griefs. Mahadeva was adorned with a diadem on his head. He was armed with his Sula. He was clad in a tiger-skin, had matted locks on his head, and bore the staff (of the Sanyasin) in one of his hands. He was armed, besides with his Pinaka and the thunderbolt. His teeth was sharp-pointed. He was decked with an excellent bracelet for the upper arm. His sacred thread was constituted by a snake. He wore an excellent garland of diversified colours on his bosom, that hung down to his toes. Verily, I beheld him like the exceedingly bright moon of an autumnal evening. Surrounded by diverse clans of spirits and ghosts, he looked like the autumnal Sun difficult of being gazed at for its dazzling brightness. Eleven hundred Rudras stood around that Deity of restrained soul and white deeds, then seated upon his bull. All of them were employed in hymning his praises. The Adityas, the Vasus, the Sadhyas, the Viswedevas, and the twin Aswins praised that Lord of the universe by uttering the hymns occurring in the scriptures. The puissant Indra and his brother Upendra, the two sons of Aditi, and the Grandsire Brahma, all uttered, in the presence of Bhava, the Rathantara Saman. Innumerable masters of Yoga, all the regenerate Rishis with their children, all the celestial Rishis, the goddess Earth, the Sky (between Earth and Heaven), the Constellations, the Planets, the Months, the Fortnights, the Seasons, Night, the Years, the Kshanas, the Muhurtas, the Nimeshas, the Yugas one after another, all the celestial Sciences and branches of knowledge, and all beings conversant with Truth, were seen bowing down unto that Supreme Preceptor, that great Father, that giver (or origin) of Yoga. Sanatkumara, the Vedas, the Histories, Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, the seven Manus, Soma, the Atharvans, and Vrihaspati, Bhrigu, Daksha, Kasyapa, Vasishtha, Kasya, the Schandas, Diksha, the Sacrifices, Dakshina, the Sacrificial Fires, the Havis (clarified butter) poured in sacrifices, and all the requisites of the sacrifices, were beheld by me, O Yudhishthira, standing there in their embodied forms. All the guardians of the worlds, all the Rivers, all the snakes, the mountains, the celestial Mothers, all the spouses and daughters of the celestials, thousands upon thousands and millions of ascetics, were seen to bow down to that puissant Lord who is the soul of tranquillity. The Mountains, the Oceans, and the Points of the compass also did the same, the Gandharvas and the Apsaras highly skilled in music, in celestial strains, sang and hymned the praises of Bhava who is full of wonder. The Vidyadharas, the Danavas, the Guhyakas, the Rakshasas, and all created beings, mobile and immobile, adorned, in thought, word and deed, that puissant Lord. Before me, that Lord of all the gods viz., Sarva, appeared seated in all his glory. Seeing that Isana had showed himself to me by
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being seated in glory before my eyes, the whole universe, with the Grandsire and Sakra, looked at me. I, however, had not the power to look at Mahadeva. The great Deity then addressed me saying, 'Behold, O Krishna, and speak to me. Thou hast adorned me hundreds and thousands of times. There is no one in the three worlds that is dearer to me than thou.' After I had bowed unto him, his spouse, viz., the goddess Uma, became gratified with me. I then addressed in these words the great God whose praises are hymned by all the deities with the Grandsire Brahma at their head.'
"The blessed Vishnu said, 'I saluted Mahadeva, saying,--Salutations to thee, O thou that art the eternal origin of all things. The Rishis say that thou art the Lord of the Vedas. The righteous say that thou art Penance, thou art Sattwa, thou art Rajas, thou art Tamas, and thou art Truth. Thou art Brahman, thou art Rudra, thou art Varuna, thou art Agni, thou art Manu, thou art Bhava, thou art Dhatri, thou art Tashtri, thou art Vidhatri, thou art the puissant Master of all things, and thou art everywhere. All beings, mobile and immobile, have sprung from thee. This triple world with all its mobile and immobile entities, has been created by thee. The Rishis say that thou art superior to the senses, the mind, the vital breaths, the seven sacrificial fires, all others that have their refuge in the all-pervading Soul, and all the deities that are adored and worthy of adoration. Thou, O illustrious one, art the Vedas, the Sacrifices, Soma, Dakshina, Pavaka, Havi, and all other requisites of sacrifice. The merit obtained by sacrifices, gifts made to others, the study of the Vedas, vows, regulations in respect of restraint, Modesty, Fame, Prosperity, Splendour, Contentment, and Success, all exist for leading to thee. 1 Desire, Wrath, Fear, Cupidity, Pride, Stupefaction, and Malice, Pains and Diseases, are, O illustrious one, thy children. Thou art all acts that creatures do, thou art the joy and sorrow that flow from those acts, thou art the absence of joy and sorrow, thou art that Ignorance which is the indestructible seed of Desire, thou art the high origin of Mind, thou art Puissance, and thou art Eternity. 2 Thou art the Unmanifest, thou art Pavana, thou art inconceivable, thou art the thousand-rayed Sun, thou art the effulgent Chit, thou art the first of all the topics, and thou art the refuge of life. 3 The use of words like Mahat, Soul, Understanding, Brahman, Universe, Sambhu, and Self-born and other words occurring in succession (in the Vedas), show that thy nature has been judged (by persons conversant with the Vedas) as identical with Mahat and Soul. Verily, regarding thee as all
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this, the learned Brahmanas win over that ignorance which lies at the root of the world. Thou residest in the heart of all creatures, and thou art adored by the Rishis as Kshetrajna. Thy arms and feet extend to every place, and thy eyes, head, and face are everywhere. Thou hearest everywhere in the universe, and thou stayest, pervading all things. Of all acts that are performed in the Nimeshas and other divisions of time that spring in consequence of the puissance of the Sun, thou art the fruit. 1 Thou art the original effulgence (of the supreme Chit). Thou art Purusha, and thou residest in the hearts of all things. Thou art the various Yogic attributes of success, viz., Subtility and Grossness and Fruition and Supremacy and Effulgence and Immutability. 2 Understanding and intelligence and all the worlds rest upon thee. They that are devoted to meditation, that are always engaged in Yoga, that are devoted to or firm in Truth and that have subjugated their passions, seek thee and rest on thee. 3 They that know thee for one that is Immutable, or one that resides in all hearts, or one that is endued with supreme puissance, or one that is the ancient Purusha, or one that is pure Knowledge, or one that is the effulgent Chit, or one that is the highest refuge of all persons endued with intelligence, are certainly persons of great intelligence. Verily, such persons stay, transcending intelligence. 4 By understanding the seven subtile entities (viz., Mahat, Ego, and five subtile primal elements called Tanmatras), by comprehending thy six attributes (of Omniscience, Contentment of Fullness, Knowledge without beginning, Independence, Puissance that is not at fault at any time and that is infinite), and being conversant with Yoga that is freed from every false notion, the man of knowledge succeeds in entering into thy great self.--After I had said these words, O Partha, unto Bhava, that dispeller of grief and pain, the universe, both mobile and immobile, sent up a leonine shout (expressive of their approval of the correctness of my words). The innumerable Brahmanas there present, the deities and the Asuras, the Nagas, the Pisachas, the Pitris, the birds, diverse Rakshasas, diverse classes of ghosts and spirits, and all the great Rishis, then bowed down unto that great Deity. There then fell upon my head showers of celestial flowers possessed of great fragrance, and delicious winds blew on the spot. The puissant Sankara then, devoted to the good of the universe, looked at the goddess Uma and the lord of the
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celestials and myself also, and thus spoke unto me,--We know, O Krishna, that thou, O slayer of foes, art filled with the greatest devotion towards us. Do what is for thy good. My love and affection for thee is very great. Do thou ask for eight boons. I shall verily give them unto thee, O Krishna, O best of all persons, tell me what they are, O chief of the Yadavas. Name what thou wishest. However difficult of attainment they be, thou shalt have them still.'" 1
Book
13
Chapter 15
1
[upa]
etān sahasraśaś cānyān samanudhyātavān haraḥ
kasmāt prasādaṃ bhagavān na
kuryāt tava mādhava
2 tvādṛśena hi devānāṃ ślāghanīyaḥ samāgamaḥ
brahmaṇyenānṛśaṃsena śraddadhānena cāpy uta
japyaṃ ca te pradāsyāmi
yena drakṣyasi śaṃkaram
3 [kṛsna]
abruvaṃ tam ahaṃ brahmaṃs tvatprasādān mahāmune
drakṣye ditijasaṃghānāṃ mardanaṃ tridaśeśvaram
4 dine 'ṣṭame ca vipreṇa dīkṣito 'haṃ yathāvidhi
daṇḍī muṇḍī kuśī cīrī ghṛtākto mekhalī tathā
5 māsam ekaṃ phalāhāro dvitīyaṃ salilāśanaḥ
tṛtīyaṃ ca caturthaṃ ca pañcamaṃ cānilāśanaḥ
6 ekapādena tiṣṭhaṃś ca ūrdhvabāhur atandritaḥ
tejaḥ sūryasahasrasya
apaśyaṃ divi bhārata
7 tasya madhyagataṃ cāpi tejasaḥ pāṇḍunandana
indrāyudhapinaddhāṅgaṃ vidyunmālā gavākṣakam
nīlaśailacaya prakhyaṃ balākā bhūṣitaṃ ghanam
8 tam āsthitaś ca bhagavān devyā
saha mahādyutiḥ
tapasā tejasā kāntyā dīptayā saha bhāryayā
9 rarāja bhagavāṃs tatra devyā saha maheśvaraḥ
somena sahitaḥ sūryo yathā
meghasthitas tathā
10 saṃhṛṣṭaromā kaunteya vismayotphullalocanaḥ
apaśyaṃ devasaṃghānāṃ gatim ārtiharaṃ haram
11 kirīṭinaṃ gadinaṃ śūlapāṇiṃ; vyāghrājinaṃ jaṭilaṃ daṇḍapāṇim
pinākinaṃ vajriṇaṃ tīkṣṇadaṃṣṭraṃ; śubhāṅgadaṃ vyālayajñopavītam
12 divyāṃ mālām
urasāneka varṇāṃ; samudvahantaṃ gulpha deśāvalambām
candraṃ yathā pariviṣṭaṃ sasaṃdhyaṃ; varṣātyaye tadvad apaśyam enam
13 prathamānāṃ gaṇaiś caiva samantāt parivāritam
śaradīva suduṣprekṣyaṃ pariviṣṭaṃ divākaram
14 ekādaśa tathā cainaṃ rudrāṇāṃ vṛṣavāhanam
astuvan niyatātmānaḥ karmabhiḥ śubhakarmiṇam
15 ādityā vasavaḥ sādhyā viśve devās tathāśvinau
viśvābhiḥ stutibhir devaṃ viśvadevaṃ samastuvan
16 śatakratuś ca bhagavān viṣṇuś cāditinandanau
brahmā rathantaraṃ sāma īrayanti
bhavāntike
17 yogīśvarāḥ subahavo yogadaṃ pitaraṃ gurum
brahmarṣayaś ca sa sutās
tathā devarṣayaś ca vai
18 pṛtivī cāntarikṣaṃ ca nakṣatrāṇi grahās tathā
māsārdha māsā ṛtavo rātryaḥ saṃvatsarāḥ kṣaṇāḥ
19 muhūrtāś ca nimeṣāś ca tathaiva yugaparyayāḥ
divyā rājan namasyanti vidyāḥ sarvā diśas tathā
20 sanatkumāro vedāṃś ca itihāsās tathaiva ca
marīcir aṅgirā atriḥ pulastyaḥ pulahaḥ kratuḥ
21 manavaḥ sapta somaś
ca atharvā sa bṛhaspatiḥ
bhṛgur dakṣaḥ kaśyapaś ca vasiṣṭhaḥ kāśya eva ca
22 chandāṃsi dīkṣā yajñāś ca dakṣiṇāḥ pāvako haviḥ
yajñopagāni dravyāṇi mūrtimanti yudhiṣṭhira
23 prajānāṃ patayaḥ sarve saritaḥ pannagā nagāḥ
devānāṃ mātaraḥ sarvā devapatnyaḥ sa kanyakāḥ
24 sahasrāṇi munīnāṃ ca ayutāny arbudāni ca
namasyanti prabhuṃ śāntaṃ parvatāḥ sāgarā diśaḥ
25 gandharvāpsarasaś caiva
gītavāditrakovidāḥ
divyatānena gāyantaḥ stuvanti bhavam
adbhutam
vidyādharā dānavāś ca guhyakā rākṣasās tathā
26 sarvāṇi caiva
bhūtāni sthāvarāṇi carāṇi ca
namasyanti mahārāja vān manaḥ karmabhir vibhum
purastād viṣṭhitaḥ śarvo mamāsīt tridaśeśvaraḥ
27 purastād viṣṭhitaṃ dṛṣṭvā mameśānaṃ ca bhārata
sa prajāpatiśakrāntaṃ jagan mām
abhyudaikṣata
28 īkṣituṃ ca mahādevaṃ na me śaktir abhūt tadā
tato māma bravīd devaḥ paśya kṛṣṇa vadasva ca
29 śirasā vandite deve devī prītā
umābhavat
tato 'ham astuvaṃ sthāṇuṃ stutaṃ brahmādibhiḥ suraiḥ
30 namo 'stu te śāśvatasarvayone;
brahmādhipaṃ tvām ṛṣayo vadanti
tapaś ca sattvaṃ ca rajas; tamaś ca
tvām eva satyaṃ ca vadanti santaḥ
31 tvaṃ vai brahmā
ca rudraś ca varuṇo 'gnir manur bhavaḥ
dhātā tvaṣṭā vidhātā ca tvaṃ prabhuḥ sarvato mukhaḥ
32 tvatto jātāni bhūtāni sthāvarāṇi carāṇi ca
tvam ādiḥ sarvabhūtānāṃ saṃhāraś ca tvam eva hi
33 ye cendriyārthāś ca manaś ca kṛtsnaṃ; ye vāyavaḥ sapta tathaiva
cāgniḥ
ye vā divisthā devatāś cāpi puṃsāṃ; tasmāt paraṃ tvām ṛṣayo vadanti
34 vedā yajñāś ca somaś ca dakṣiṇā pāvako haviḥ
yajñopagaṃ ca yat kiṃ cid bhagavāṃs tad asaṃśayam
35 iṣṭaṃ dattam adhītaṃ ca vratāni niyamāś ca ye
hrīḥ kīrtiḥ śrīr dyutis tuṣṭiḥ siddhiś caiva tvad arpaṇā
36 kāmaḥ krodho bhayaṃ lobho madaḥ stambho 'tha matsaraḥ
ādhayo vyādhayaś caiva bhagavaṃs tanayās tava
37 kṛtir vikāraḥ pralayaḥ pradhānaṃ prabhavo 'vyayaḥ
manasaḥ praramā yoniḥ svabhāvaś cāpi śāśvataḥ
avyaktaḥ pāvana vibho
sahasrāṃśo hiraṇmayaḥ
38 ādir guṇānāṃ sarveṣāṃ bhavān vai jīvanāśrayaḥ
mahān ātmā matir brahmā viśvaḥ śambhuḥ svayambhuvaḥ
39 buddhiḥ
prajñopalabdhiś ca saṃvit khyātir dhṛtiḥ smṛtiḥ
paryāya vācakaiḥ śabdair mahān ātmā
vibhāvyase
40 tvāṃ buddhvā
brāhmaṇo vidvān an pramohaṃ nigacchati
hṛdayaṃ sarvabhūtānāṃ kṣetrajñas tvam ṛṣiṣṭutaḥ
41 sarvataḥ pāṇipādas tvaṃ sarvato 'kṣiśiromukhaḥ
sarvataḥ śrutimāṁl loke sarvam āvṛtya tiṣṭhasi
42 phalaṃ tvam asi
tigmāṃśo nimeṣādiṣu karmasu
tvaṃ vai prabhārciḥ puruṣaḥ sarvasya hṛdi saṃsthitaḥ
aṇimā laghimā prāptir īśāno jyotir
avyayaḥ
43 tvayi buddhir matir lokāḥ prapannāḥ saṃśritāś ca ye
dhyānino nityayogāś ca satyasaṃdhā jitendriyāḥ
44 yas tvāṃ dhruvaṃ vedayate guhā śayaṃ; prabhuṃ purāṇaṃ puruṣaṃ viśvarūpam
hiraṇmayaṃ buddhimatāṃ parāṃ gatiṃ; sa buddhimān buddhim atītya tiṣṭhati
45 viditvā sapta sūkṣmāṇi ṣaḍaṅgaṃ tvāṃ ca mūrtitaḥ
pradhānavidhiyogasthas tvām eva viśate budhaḥ
46 evam ukte mayā pārtha bhave cārti
vināśane
carācaraṃ jagat sarvaṃ siṃhanādam athākarot
47 sa vipra saṃghāś ca surāsurāś ca; nāgāḥ piśācāḥ pitaro vayāṃsi
rakṣogaṇā būta gaṇāś ca sarve; maharṣayaś caiva tathā praṇemuḥ
48 mama mūrdhni ca divyānāṃ kusumānāṃ sugandinām
rāśayo nipatanti sma vāyuś ca susukho vavau
49 nirīkṣya bhagavān
devīm umāṃ māṃ ca jagad dhitaḥ
śatakratuṃ cābhivīkṣya svayaṃ mām āha śaṃkaraḥ
50 vidmaḥ kṛṣṇa parāṃ bhaktim asmāsu tava śatruhan
kriyatām ātmanaḥ śreyaḥ prītir hi paramā tvayi
51 vṛṇīṣvāṣṭau varān kṛṣṇa dātāsmi tava
sattama
brūhi yādava śārdūlayān icchasi sudurlabhān
SECTION XV
"The blessed Krishna said, 'Bowing my head with great joy unto that mass of energy and effulgence, I said these words unto the great Deity, with a heart filled with gladness,--Firmness in virtue, the slaughter of foes in battle, the highest fame, the greatest might, devotion to Yoga, thy adjacence, and hundreds upon hundreds of children, these are the boons I solicit of thee,--So be it,--said Sankara repeating the words I had uttered. After this, the mother of the universe, the upholders of all things, who cleanses, all things, viz., the spouse of Sarva, that vast receptacle of penances said with a restrained soul these words unto me,--'The puissant Mahadeva has granted thee, O sinless one, a son who shall be named Samva. Do thou take from me also eight boons which thou choosest. I shall certainly grant them to thee.--Bowing unto her with a bend of my head, I said unto her, O son of Pandu,--I solicit from thee non-anger against the Brahmanas, grace of my father, a hundred sons, the highest enjoyments, love for my family, the grace of my mother, the attainment of tranquillity and peace, and cleverness in every act!'"Uma said, 'It shall be even so, O thou that art possessed of prowess and puissance equal to that of a celestial. I never say what is untrue. Thou shalt have sixteen thousand wives. Thy love for them and theirs also for thee shall be unlimited. From all thy kinsmen also, thou shalt receive the highest affection. Thy body too shall be most beautiful. Seven thousand guests will daily feed at thy palace.'
"Vasudeva continued, 'Having thus granted me boons both the god and the goddess, O Bharata, disappeared there and then with their Ganas, O elder brother of Bhima. All those wonderful facts I related fully, O best of kings, to that Brahmana of great energy, viz., Upamanyu (from whom I had obtained the Diksha before adoring Mahadeva). Bowing
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down unto the great God, Upamanyu said these words to me.'
"Upamanyu said, 'There is no deity like Sarva. There is no end or refuge like Sarva. There is none that can give so many or such high boons. There is none that equal him in battle.'"
(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguli ji for the collection)
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