Mahabharata Vol. 1 (Penguin Translated Texts) (8 page)

BOOK: Mahabharata Vol. 1 (Penguin Translated Texts)
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‘Then is told the terrible Mousala Parva.
119
This tells the story of how those tigers among men,
120
scars of weapons on their bodies, on account of the Brahmana’s staff, were drunk and deprived of their senses. On the shores of the salty ocean, with
eraka
grass
121
that became like thunder in their hands, they killed one another, driven by destiny. There is told that Rama
122
and Keshava,
123
after destroying their race, themselves succumbed to the great all-consuming time. Then is described how Arjuna, bull among men, journeyed to Dvaravati, and seeing it bereft of the Vrishnis, succumbs to great sorrow and affliction. Having performed the funeral rites for his brave maternal uncle Vasudeva,
124
he saw the warriors of the Yadu race lying dead where they had been drinking. He then performed the funeral ceremonies over the bodies of the great Vasudeva
125
and Rama
126
and the chief among those of the Vrishni lineage. Then is described the journey from Dvaravati with the aged
and the children and the sufferings, with the defeat of the gandiva bow. He witnessed the inefficacy of his celestial weapons and the failure to prevent the destruction of the Yadava women. He was despondent on seeing this, and on Vyasa’s advice, went to Dharmaraja and asked for permission to become an ascetic. All this is described in the sixteenth Mousala Parva in eight chapters and 300 shlokas.

‘Then follows the seventeenth Mahaprasthanika Parva. There, the Pandavas, bulls among men, accompanied by the divine Droupadi, gave up their kingdom and left for their great journey. He who knew the truth composed it in three chapters and 120 shlokas.

‘That which comes next is called Svargarohana Parva, full of celestial matters. Replete with the fruits of meditation, it has five chapters and 200 shlokas.

‘These are the contents of the eighteen parvas. The appendices are known as Hari Vamsha
127
and Bhavishya.
128
Thus the entire contents of Bharata are described in the chapter known as Parva Sangraha. Eighteen akshouhinis of soldiers came together to fight and the battle raged for eighteen days.

‘A twice-born who is learned in the Vedas, the
anga
s
129
and the Upanishads, but does not know this account, cannot be said to have any learning at all. Having heard this account, so worthy of being heard, no other account will seem pleasing, like the harsh cawing of crows sounds to one who has heard the cuckoo sing. Like the three worlds have evolved from the five elements,
130
the inspirations of all poets flow from this supreme history. O Brahmanas! Just as the four kinds of beings
131
are derived from the sky, all the Puranas
132
draw upon this account. Like the senses are dependent on all the varied
workings of the mind, all action and all qualities are dependent on this account. There is no tale on earth that is not based on this account, just as it is impossible for the body to be alive without food. Like servants who wish to advance always live off high-born masters, all great poets make a living off this account. The Bharata flowed from the lips of Dvaipayana
133
and is immeasurable, sacred, purifying, salvation and the dispeller of sin. He who hears it as it is being recited has no need to bathe in the waters of Pushkara.
134
Just as the wide ocean can easily be crossed by men who possess boats, this section known as Parvasamgraha, helps understand the supreme and great account that is full of deep meaning.’

Section Three
Poushya Parva

This parva has 195 shlokas and one chapter. It is the story of Poushya. After the first two sections, which are really summaries and no more, Section 3 is where the main story of the Mahabharata should begin. But not only is this section mostly in prose, unlike the rest of the Mahabharata, it has little to do with the main story, since it has all kinds of incidents that don’t quite belong. All this section does is set up the snake-sacrifice.

3

Suta said, ‘Janamejaya, the son of Parikshit, attended a long sacrifice in Kurukshetra with his brothers. His three brothers were Shrutasena, Ugrasena and Bhimasena. As they sat at the sacrifice, a dog
1
came there. Being beaten by Janamejaya’s brothers, the weeping dog went to his mother. On seeing him cry, the mother asked, “Why are you yelping? Who has beaten you?” On hearing this, he told his mother, “I have been beaten by Janamejaya’s brothers.” Then the mother said, “You must have committed some wrong that you were
beaten.” He replied, “I did not commit any wrong. I did not lick the sacrificial ghee. I did not even look at it.” On hearing this, his mother Sarama felt sorry for the misery of her son and went to the place where Janamejaya and his brothers were attending the long sacrifice.

‘She angrily addressed Janamejaya. “My son committed no wrong. He did not lick your sacrificial ghee. He did not even look at it. Why did you then beat him? Since you beat my son who committed no wrong, evil will befall you when you least expect it.” On hearing these words of Sarama, dog of the gods, Janamejaya was saddened and miserable.

‘Once the sacrifice was over, he returned to Hastinapura and took great effort to find a priest who could counteract the effect of the curse and pacify the effects of his sin. One day, Janamejaya, the son of Parikshit, went out on a hunt and saw a hermitage in a lonely part of his kingdom. A rishi named Shrutashrava lived there and he had a beloved son named Somashrava. Desiring to make the son his priest, Janamejaya, the son of Parikshit, saluted the rishi and said, “O Bhagavan!
2
Please allow your son to be my priest.” Thus addressed by Janamejaya, the sage replied, “O Janamejaya! My son is a great ascetic and is endowed with learning. But he was born to me in the womb of a snake that had swallowed my semen. He can absolve you from all sins except those committed against Mahadeva. However, he has a secret vow. If a Brahmana asks for anything from him, he always gives it away. If you can accept that, take him with you.” Thus addressed, Janamejaya replied, “O Bhagavan! It shall be as you say.” He then accepted him
3
as his priest and returned.

‘Janamejaya then told his brothers, “I have accepted this person as my teacher. Without questioning, you must always do what he asks you.” The brothers did what they were asked. Giving these instructions to his brothers, he marched against the kingdom of Takshashila and brought it under his control.

‘At that time, there was a rishi named Ayoda-Dhoumya. He had three disciples named Upamanyu, Aruni and Veda. One day, the
sage asked the disciple Aruni, from the land of Panchala, to go and stop a breach in the dike. On his preceptor’s instruction, Aruni of Panchala went there, but could not stop the breach. He was sorry at this, but then found a way and said, “This is what I will do.” He entered the breach and lay himself down there and the flow of water stopped. After some time, the preceptor Ayoda-Dhoumya asked his other disciples where Aruni of Panchala was. They replied, “O Bhagavan! He has been sent by you to stop the breach in the dike.” Thus told, he said to his disciples, “Let us all go to where he is.” Having gone there, he cried out in these words, “O Aruni of Panchala! Where are you? Come here, my son.” Hearing his preceptor’s voice, Aruni rose from the breach in the dike, stood before his preceptor and said, “I was in the breach in the dike to stop the flow of water that could not be stopped in any other way. It is only when I heard your revered words that I suddenly came to you and allowed the breach again. O Bhagavan! I salute you. Please tell me what your instructions are now.” Thus addressed, the preceptor replied, “Since you have opened the flow of waters by standing up from the breach in the dike, you will henceforth be known as Uddalaka.” The preceptor also blessed him. “Since you have obeyed my instructions, you will obtain good fortune. All the Vedas will shine in you and also all the
dharmashastra
s.” Hearing these words of his preceptor, Aruni went to the land where he wished to go.

‘Ayoda-Dhoumya had another disciple named Upamanyu. To him the preceptor said, “Go my son and look after my cows.” As instructed by his preceptor, he went and looked after the cows. After looking after the cows during the day, he returned to his preceptor’s house in the evening, stood before him and respectfully saluted him. On seeing him in the best of health, his preceptor asked, “Upamanyu, my son! How do you support yourself? You are very fat.” He replied to his preceptor, “I support myself by begging.” The preceptor replied, “You should not use alms you receive from begging without first offering them to me.” As instructed, he looked after the cows again. After looking after them, he returned before his preceptor and saluted him again. The preceptor, on seeing him as fat as before, said, “Upamanyu, my child! I take all your alms away from you. How do
you support yourself now?” Being thus asked, he told his preceptor, “O Bhagavan! After giving you all my alms, I go out and beg again to support myself.” The preceptor replied, “That is not the way to obey your preceptor. When you behave thus, you deprive others of their sustenance. You have shown that you are covetous.” Having agreed to his preceptor’s words, he went away to look after the cows. Having done that, he returned to his preceptor’s house, stood before him and respectfully saluted him. On seeing that he was still fat, the preceptor said again, “I take all your alms and you do not go out to beg for a second time. How do you support yourself now?” He replied to his preceptor, “I live on the milk of these cows.” The preceptor replied, “It is not right for you to drink the milk without first asking for my permission.” He agreed to his preceptor’s words and went to look after the cows. Having done that, he returned to his preceptor’s house, stood before him and respectfully saluted him. On seeing that he was still fat, the preceptor said, “You do not support yourself through alms. You do not go begging for a second time. You do not drink milk. But you are still fat. How do you support yourself now?” Thus questioned, he replied to his preceptor, “I drink the froth the calves throw out when they drink at their mother’s udders.” The preceptor replied, “The good calves throw out generous quantities of froth out of kindness towards you. But if you act like this, you deprive the calves of their sustenance. It is not proper for you to drink the froth.” Upamanyu agreed to his preceptor’s words and went to look after the cattle, without food.

‘Having been prevented, he did not seek alms. He did not go begging a second time. He did not drink the milk. He did not drink the froth. One day in the forest, suffering from hunger, he ate the leaves of the
arka
tree.
4
His eyes were affected by the acrid, pungent, bitter and unripe arka leaves and he went blind. Wandering blindly around, he fell into a well. When he did not return, the preceptor told his students, “I have forbidden Upamanyu everything and perhaps he is angry. That is the reason he has not returned and has stayed out so long.” Having said this, he went to the forest and cried
out in a loud voice to Upamanyu. “O Upamanyu! Where are you? Come here my son.” On hearing his preceptor’s voice, he replied, “O preceptor! I am here. I have fallen into a well.” The preceptor asked, “How did you fall into this well?” He said, “I ate the leaves of the arka tree and went blind. That is how I fell into the well.” The preceptor replied, “Sing praises of the two Ashvins.
5
Those divine physicians will restore your eyesight.” On hearing this, he
6
began to worship the Ashvins with verses from the Rig Veda. “O fiery first-born beings, born before creation. I worship you two, infinite and radiant. You are birds with beautiful feathers, beyond measure, but all-pervading in the world and the universe; you vest in all beings. You are golden eagles into which everything disappears. You are free from falsehood and you do not decay. You are always triumphant. Having created the sun, you weave night and day with black and white threads. For our good fortune, you freed the bird of life that was seized by time. Those who suffer from the delusion of the senses think that you, who are beyond matter, have forms. Three hundred and sixty milking cows
7
give birth to a single calf,
8
the creator and destroyer of time. The calves are in different sheds, but they suckle the same truth. The Ashvins milk them of true knowledge. There are 720 spokes on the nave.
9
To the rims of the wheel are stuck another twenty.
10
Without a rim, this wheel revolves, without decay and with delusion. O Ashvins! Set this wheel in motion. One wheel of time revolves with twelve rims.
11
Six spokes
12
and one axle bear the immortal nectar to which the gods of the universe are addicted. O Ashvins! Free me from this wheel of time. After killing Vritra, Indra
once won back the nectar. Like that, the Ashvins have won it back. The Ashvins cleft the mountain in all forms and freed the pleasures obtained from the senses. At the beginning of creation, you created the ten directions of the universe.
13
You placed the sun and the moon above. The rishis perform yajnas according to their courses and so do gods and men who inhabit the earth. Mixing many colours, you have created objects of sight and the world and the universe were created from these. Gods and men who inhabit the earth follow these. O Ashvins! I worship only you and I worship the sky you have created. You are free and without decay, and create order from which even the gods are not free. You are the seed of everything. As male and female, you swallow food that becomes vital fluid and blood. The newborn baby sucks the mother’s breast and you are the baby. O Ashvins! Restore my sight and grant me life.” Thus praised, the Ashvins appeared and said, “We are pleased. Here is a cake. Take it and eat it.” Thus addressed, he replied, “O Ashvins! Your words can never be false. But I cannot eat this cake without offering it to my preceptor.” Then the Ashvins replied, “Many years ago, your preceptor once worshipped us. We were pleased and gave him a cake. He ate it without offering it to his preceptor. You should do what he had then done.” Thus addressed, he replied, “O Ashvins! I crave your pardon. I cannot eat this cake without offering it to my preceptor.” The Ashvins said, “We are pleased with your devotion to your preceptor. Your preceptor has teeth made of black iron. Yours will be golden. Your sight will be restored and you will have good fortune.” Thus addressed by the Ashvins, he
14
regained his sight. He returned to his preceptor, saluted him and told him everything. He
15
was very pleased with him and told him he would obtain good fortune as the Ashvins had promised. All the Vedas would be manifest to him. This was his trial.
16

‘The other disciple of Ayoda-Dhoumya’s was named Veda. One day, his preceptor told him, “Veda, my son! Stay here in my house
and serve your preceptor. Fortune will be yours.” He gave his promise and remained for a long time in his preceptor’s house, always obeying his preceptor. Like a bull always yoked to pull a heavy load, he endured the difficulties of heat and cold, hunger and thirst, and never complained. After a long time had passed, his preceptor was satisfied with him. Because of his preceptor’s satisfaction, he obtained complete knowledge and good fortune. This was his trial. Having received his preceptor’s permission, he returned home from his preceptor’s house and embarked on the householder stage of life. Three disciples came to live with him. But he never asked them to undertake any work or serve him in any way. Since he had himself suffered from the miseries of living in his preceptor’s house, he did not wish to be severe on his disciples. After some time had passed, two Kshatriyas, Janamejaya and Poushya, came to the Brahmana Veda and chose him as their preceptor.

‘One day, he had to leave to officiate at a sacrifice. He told one of his disciples named Utanka to look after his house. “Utanka,” he said, “whatever needs to be done in my house, perform it without negligence.” Leaving these instructions, Veda went away on his journey. Utanka lived in his preceptor’s house, always following his preceptor’s instructions. While he lived there, the women of his preceptor’s household assembled near him and told him, “Your preceptor’s wife is at the right period for conception and your preceptor is away from home. You must stand in his place and ensure that her period does not go barren.” Thus addressed by the women, he replied, “It is not proper for me to do this at the request of women. My preceptor has not asked me to do anything that is not proper.” After some time, his preceptor returned home from his journey. He heard everything that had happened and was very pleased. He told him, “Utanka, my son, what favour can I bestow on you? You have faithfully served me in accordance with what is proper. Consequently, the fondness we have for each other has increased. I grant you permission to leave. Go, and all your desires will be fulfilled.” Thus addressed, he replied, “Let me do what you wish. For it is said, he who asks without rightfully giving in return and he who gives without rightfully receiving in return, one of those will die and enmity created
between them.
17
Now that you have given me permission to leave, I wish to give my preceptor what he desires.” On hearing this, the preceptor replied, “Utanka, my son, wait for some time.” After some time, Utanka again told his preceptor, “Command me as to what I should give my preceptor.” His preceptor then replied, “Utanka, my son, you have asked me many times about what to give to your preceptor. Go to my wife and ask her what you should bring as a gift. Bring what she wants.” Thus instructed by his preceptor, Utanka went to his preceptor’s wife and said, “O madam! My preceptor has given me permission to go home. But I wish to bring a gift that brings pleasure and then go home, free from my debt. Command me as to what I should bring as a preceptor’s gift.” Thus addressed, his preceptor’s wife replied, “Go to King Poushya and get from him the earrings that his queen wears. Bring those here. Four days from now, the day is holy. On that day, I wish to appear radiant before the Brahmanas and serve them wearing those earrings. If you can do this, good fortune will be yours.” Thus instructed by his preceptor’s wife, Utanka took his leave.

BOOK: Mahabharata Vol. 1 (Penguin Translated Texts)
8.15Mb size Format: txt, pdf, ePub
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