The Mahabharata of Krishna Dwaipayana Vyasa by Kisari Mohan Ganguli (Translator)

K >> Kisari Mohan Ganguli (Translator) >> The Mahabharata of Krishna Dwaipayana Vyasa

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52

"That foremost of smiters, viz., Bhishma, after defeating those monarchs,
set out with those damsels, for Hastinapura whence the virtuous Kuru
prince Vichitravirya ruled the earth like that best of monarchs, viz., his
father Santanu. And, O king, passing through many forests, rivers, hills,
and woods abounding with trees, he arrived (at the capital) in no time. Of
immeasurable prowess in battle, the son of the ocean-going Ganga, having
slain numberless foes in battle without a scratch on his own person,
brought the daughters of the king of Kasi unto the Kurus as tenderly if
they were his daughters-in-law, or younger sisters, or daughters. And
Bhishma of mighty arms, impelled by the desire of benefiting his brother,
having by his prowess brought them thus, then offered those maidens
possessing every accomplishment unto Vichitravirya. Conversant with the
dictates of virtue, the son of Santanu, having achieved such an
extraordinary feat according to (kingly) custom, then began to make
preparations for his brother's wedding. And when everything about the
wedding had been settled by Bhishma in consultation with Satyavati, the
eldest daughter of the king of Kasi, with a soft smile, told him these
words, 'At heart I had chosen the king of Saubha for my husband. He had,
in his heart, accepted me for his wife. This was also approved by my
father. At the self-choice ceremony also I would have chosen him as my
lord. Thou art conversant with all the dictates of virtue, knowing all
this, do as thou likest.' Thus addressed by that maiden in the presence of
the Brahmanas, the heroic Bhishma began to reflect as to what should be
done. As he was conversant with the rules of virtue, he consulted with the
Brahmanas who had mastered the Vedas, and permitted Amba, the eldest
daughter of the ruler of Kasi to do as she liked. But he bestowed with due
rites the two other daughters, Ambika and Ambalika on his younger brother
Vichitravirya. And though Vichitravirya was virtuous and abstemious, yet,
proud of youth and beauty, he soon became lustful after his marriage. And
both Ambika and Ambalika were of tall stature, and of the complexion of
molten gold. And their heads were covered with black curly hair, and their
finger-nails were high and red; their hips were fat and round, and their
breasts full and deep. And endued with every auspicious mark, the amiable
young ladies considered themselves to be wedded to a husband who was every
way worthy of themselves, and extremely loved and respected Vichitravirya.
And Vichitravirya also, endued with the prowess of the celestials and the
beauty of the twin Aswins, could steal the heart of any beautiful woman.
And the prince passed seven years uninterruptedly in the company of his
wives. He was attacked while yet in the prime of youth, with phthisis.
Friends and relatives in consultation with one another tried to effect a
cure. But in spite of all efforts, the Kuru prince died, setting like the
evening sun. The virtuous Bhishma then became plunged into anxiety and
grief, and in consultation with Satyavati caused the obsequial rites of
the deceased to be performed by learned priests and the several of the
Kuru race.'"

SECTION CIII

(Sambhava Parva continued)

"Vaisampayana said, 'The unfortunate Satyavati then became plunged in
grief on account of her son. And after performing with her daughters-in-
law the funeral rites of the deceased, consoled, as best she could, her
weeping daughters-in-law and Bhishma, that foremost of all wielders of
weapons. And turning her eyes to religion, and to the paternal and
maternal lines (of the Kurus), she addressed Bhishma and said 'The funeral
cake, the achievements, and the perpetuation of the line of the virtuous
and celebrated Santanu of Kuru's race, all now depend on thee. As the
attainment of heaven is inseparable from good deeds, as long life is
inseparable from truth and faith, so is virtue inseparable from thee. O
virtuous one, thou art well-acquainted, in detail and in the abstract,
with the dictates of virtue, with various Srutis, and with all the
branches of the Vedas; know very well that thou art equal unto Sukra and
Angiras as regards firmness in virtue, knowledge of the particular customs
of families, and readiness of inventions under difficulties. Therefore, O
foremost of virtuous men, relying on thee greatly, I shall appoint thee in
a certain matter. Hearing me, it behoveth thee to do my bidding. O bull
among men, my son and thy brother, endued with energy and dear unto thee,
hath gone childless to heaven while still a boy. These wives of thy
brother, the amiable daughters of the ruler of Kasi, possessing beauty and
youth, have become desirous of children. Therefore, O thou of mighty arms,
at my command, raise offspring on them for the perpetuation of our line.
It behoveth thee to guard virtue against loss. Install thyself on the
throne and rule the kingdom of the Bharatas. Wed thou duly a wife. Plunge
not thy ancestors into hell.'

"Vaisampayana continued, 'Thus addressed by his mother and friends and
relatives, that oppressor of foes, the virtuous Bhishma, gave this reply
conformable to the dictates of virtue, 'O mother, what thou sayest is
certainly sanctioned by virtue. But thou knowest what my vow is in the
matter of begetting children. Thou knowest also all that transpired in
connection with thy dower. O Satyavati, I repeat the pledge I once gave,
viz., I would renounce three worlds, the empire of heaven, anything that
may be greater than that, but truth I would never renounce. The earth may
renounce its scent, water may renounce its moisture, light may renounce
its attribute of exhibiting forms, air may renounce its attribute of touch,
the sun may renounce his glory, fire, its heat, the moon, his cooling rays,
space, its capacity of generating sound, the slayer of Vritra, his prowess,
the god of justice, his impartiality; but I cannot renounce truth.' Thus
addressed by her son endued wealth of energy, Satyavati said unto Bhishma,
'O thou whose prowess is truth, I know of thy firmness in truth. Thou
canst, if so minded, create, by the help of thy energy, three worlds other
than those that exist. I know what thy vow was on my account. But
considering this emergency, bear thou the burden of the duty that one
oweth to his ancestors. O punisher of foes, act in such a way that the
lineal link may not be broken and our friends and relatives may not
grieve.' Thus urged by the miserable and weeping Satyavati speaking such
words inconsistent with virtue from grief at the loss of her son, Bhishma
addressed her again and said, 'O Queen, turn not thy eyes away from virtue.
O, destroy us not. Breach of truth by a Kshatriya is never applauded in
our treatises on religion. I shall soon tell thee, O Queen, what the
established Kshatriya usage is to which recourse may be had to prevent
Santanu's line becoming extinct on earth. Hearing me, reflect on what
should be done in consultation with learned priests and those that are
acquainted with practices allowable in times of emergency and distress,
forgetting not at the same time what the ordinary course of social conduct
is.'"

SECTION CIV

(Sambhava Parva continued)

"Bhishma continued, 'In olden days, Rama, the son of Jamadagni, in anger
at the death of his father, slew with his battle axe the king of the
Haihayas. And Rama, by cutting off the thousand arms of Arjuna (the
Haihaya king), achieved a most difficult feat in the world. Not content
with this, he set out on his chariot for the conquest of the world, and
taking up his bow he cast around his mighty weapons to exterminate the
Kshatriyas. And the illustrious scion of Bhrigu's race, by means of his
swift arrows annihilated the Kshatriya tribe one and twenty times.

"And when the earth was thus deprived of Kshatriyas by the great Rishi,
the Kshatriya ladies all over the land had offspring raised by Brahmanas
skilled in the Vedas. It has been said in the Vedas that the sons so
raised belongeth to him that had married the mother. And the Kshatriya
ladies went in unto the Brahamanas not lustfully but from motives of
virtue. Indeed, it was thus that the Kshatriya race was revived.

"In this connection there is another old history that I will recite to you.
There was in olden days a wise Rishi of the name of Utathya. He had a wife
of the name Mamata whom he dearly loved. One day Utathya's younger brother
Vrihaspati, the priest of the celestials, endued with great energy,
approached Mamata. The latter, however, told her husband's younger brother--
that foremost of eloquent men--that she had conceived from her connection
with his elder brother and that, therefore, he should not then seek for
the consummation of his wishes. She continued, 'O illustrious Vrihaspati,
the child that I have conceived hath studied in his mother's womb the
Vedas with the six Angas, Semen tuum frustra perdi non potest. How can
then this womb of mine afford room for two children at a time? Therefore,
it behoveth thee not to seek for the consummation of thy desire at such a
time.' Thus addressed by her, Vrihaspati, though possessed of great
wisdom, succeeded not in suppressing his desire. Quum auten jam cum illa
coiturus esset, the child in the womb then addressed him and said, 'O
father, cease from thy attempt. There is no space here for two. O
illustrious one, the room is small. I have occupied it first. Semen tuum
perdi non potest. It behoveth thee not to afflict me.' But Vrihaspati
without listening to what that child in the womb said, sought the embraces
of Mamata possessing the most beautiful pair of eyes. Ille tamen Muni qui
in venture erat punctum temporis quo humor vitalis jam emissum iret
providens, viam per quam semen intrare posset pedibus obstruxit. Semen ita
exhisum, excidit et in terram projectumest. And the illustrious
Vrihaspati, beholding this, became indignant, and reproached Utathya's
child and cursed him, saying, 'Because thou hast spoken to me in the way
thou hast at a time of pleasure that is sought after by all creatures,
perpetual darkness shall overtake thee.' And from this curse of the
illustrious Vrishaspati Utathya's child who was equal unto Vrihaspati in
energy, was born blind and came to be called Dirghatamas (enveloped in
perpetual darkness). And the wise Dirghatamas, possessed of a knowledge
of the Vedas, though born blind, succeeded yet by virtue of his learning,
in obtaining for a wife a young and handsome Brahmana maiden of the name
of Pradweshi. And having married her, the illustrious Dirghatamas, for the
expansion of Utathya's race, begat upon her several children with Gautama
as their eldest. These children, however, were all given to covetousness
and folly. The virtuous and illustrious Dirghatamas possessing complete
mastery over the Vedas, soon after learnt from Surabhi's son the practices
of their order and fearlessly betook himself to those practices, regarding
them with reverence. (For shame is the creature of sin and can never be
where there is purity of intention). Then those best of Munis that dwelt
in the same asylum, beholding him transgress the limits of propriety
became indignant, seeing sin where sin was not. And they said, 'O, this
man, transgresseth the limit of propriety. No longer doth he deserve a
place amongst us. Therefore, shall we all cast this sinful wretch off.'
And they said many other things regarding the Muni Dirghatamas. And his
wife, too, having obtained children, became indignant with him.

"The husband then addressing his wife Pradweshi, said, 'Why is it that
thou also hast been dissatisfied with me?' His wife answered, 'The husband
is called the Bhartri because he supporteth the wife. He is called Pati
because he protecteth her. But thou art neither, to me! O thou of great
ascetic merit, on the other hand, thou hast been blind from birth, it is I
who have supported thee and thy children. I shall not do so in future.'

"Hearing these words of his wife, the Rishi became indignant and said unto
her and her children, 'Take me unto the Kshatriyas and thou shalt then be
rich.' His wife replied (by saying), 'I desire not wealth that may be
procured by thee, for that can never bring me happiness. O best of
Brahmanas, do as thou likest. I shall not be able to maintain thee as
before.' At these words of his wife, Dirghatamas said, 'I lay down from
this day as a rule that every woman shall have to adhere to one husband
for her life. Be the husband dead or alive, it shall not be lawful for a
woman to have connection with another. And she who may have such
connection shall certainly be regarded as fallen. A woman without husband
shall always be liable to be sinful. And even if she be wealthy she shall
not be able to enjoy that wealth truly. Calumny and evil report shall ever
dog her.' Hearing these words of her husband Pradweshi became very angry,
and commanded her sons, saying, 'Throw him into the waters of Ganga!' And
at the command of their mother, the wicked Gautama and his brothers, those
slaves of covetousness and folly, exclaiming, 'Indeed, why should we
support this old man?--'tied the Muni to a raft and committing him to the
mercy of the stream returned home without compunction. The blind old man
drifting along the stream on that raft, passed through the territories of
many kings. One day a king named Vali conversant with every duty went to
the Ganges to perform his ablutions. And as the monarch was thus engaged,
the raft to which the Rishi was tied, approached him. And as it came, the
king took the old man. The virtuous Vali, ever devoted to truth, then
learning who the man was that was thus saved by him, chose him for raising
up offspring. And Vali said, 'O illustrious one, it behoveth thee to raise
upon my wife a few sons that shall be virtuous and wise.' Thus addressed,
the Rishi endued with great energy, expressed his willingness. Thereupon
king Vali sent his wife Sudeshna unto him. But the queen knowing that the
latter was blind and old went not unto him, she sent unto him her nurse.
And upon that Sudra woman the virtuous Rishi of passions under full
control begat eleven children of whom Kakshivat was the eldest. And
beholding those eleven sons with Kakshivat as the eldest, who had studied
all the Vedas and who like Rishis were utterers of Brahma and were
possessed of great power, king Vali one day asked the Rishi saying, 'Are
these children mine?' The Rishi replied, 'No, they are mine. Kakshivat and
others have been begotten by me upon a Sudra woman. Thy unfortunate queen
Sudeshna, seeing me blind and old, insulted me by not coming herself but
sending unto me, instead, her nurse.' The king then pacified that best of
Rishis and sent unto him his queen Sudeshna. The Rishi by merely touching
her person said to her, 'Thou shalt have five children named Anga, Vanga,
Kalinga, Pundra and Suhma, who shall be like unto Surya (Sun) himself in
glory. And after their names as many countries shall be known on earth. It
is after their names that their dominions have come to be called Anga,
Vanga, Kalinga, Pundra and Suhma.'

"It was thus that the line of Vali was perpetuated, in days of old, by a
great Rishi. And it was thus also that many mighty bowmen and great car-
warriors wedded to virtue, sprung in the Kshatriya race from the seed of
Brahmanas. Hearing this, O mother, do as thou likest, as regards the
matter in hand.'"

SECTION CV

(Sambhava Parva continued)

"Bhishma, continued, 'Listen, O mother, to me as I indicate the means by
which the Bharata line may be perpetuated. Let an accomplished Brahmana be
invited by an offer of wealth, and let him raise offspring upon the wives
of Vichitravirya.'

"Vaisampayana continued, 'Satyavati, then, smiling softly and in voice
broken in bashfulness, addressed Bhishma saying, 'O Bharata of mighty arms,
what thou sayest is true. From my confidence in thee I shall now indicate
the means of perpetuating our line. Thou shall not be able to reject it,
being conversant, as thou art, with the practices permitted in seasons of
distress. In our race, thou art Virtue, and thou art Truth, and thou art,
too, our sole refuge. Therefore hearing what I say truly, do what may be
proper.

"My father was a virtuous man. For virtue's sake he had kept a (ferry)
boat. One day, in the prime of my youth, I went to ply that boat. It so
happened that the great and wise Rishi Parasara, that foremost of all
virtuous men, came, and betook himself to my boat for crossing the Yamuna.
As I was rowing him across the river, the Rishi became excited with desire
and began to address me in soft words. The fear of my father was uppermost
in my mind. But the terror of the Rishi's curse at last prevailed. And
having obtained from him a precious boon, I could not refuse his
solicitations. The Rishi by his energy brought me under his complete
control, and gratified his desire then and there, having first enveloped
the region in a thick fog. Before this there was a revolting fishy odour
in my body; but the Rishi dispelled it and gave me my present fragrance.
The Rishi also told me that by bringing forth his child in an island of
the river, I would still continue (to be) a virgin. And the child of
Parasara so born of me in my maidenhood hath become a great Rishi endued
with large ascetic powers and known by the name of Dwaipayana (the island-
born). That illustrious Rishi having by his ascetic power divided the
Vedas into four parts hath come to be called on earth by the name of Vyasa
(the divider or arranger), and for his dark colour, Krishna (the dark).
Truthful in speech, free from passion, a mighty ascetic who hath burnt all
his sins, he went away with his father immediately after his birth.
Appointed by me and thee also, that Rishi of incomparable splendour will
certainly beget good children upon the wives of thy brother. He told me
when he went away, 'Mother, think of me when thou art in difficulty.' I
will now call him up, if thou, O Bhishma of mighty arms so desirest. If
thou art willing, O Bhishma, I am sure that great ascetic will beget
children upon Vichitravirya's field.'

"Vaisampayana continued, 'Mention being made of the great Rishi, Bhishma
with joined palms said, 'That man is truly intelligent who fixes his eyes
judiciously on virtue, profit, and pleasure, and who after reflecting with
patience, acteth in such a way that virtue may lead to future virtue,
profit to future profit and pleasure to future pleasure. Therefore, that
which hath been said by thee and which, besides being beneficial to us, is
consistent with virtue, is certainly the best advice and hath my full
approval.' And when Bhishma had said this, O thou of Kuru's race, Kali
(Satyavati) thought of the Muni Dwaipayana and Dwaipayana who was then
engaged in interpreting the Vedas, learning that he was being called up by
his mother, came instantly unto her without anybody's knowing it.
Satayavati then duly greeted her son and embraced him with arms, bathing
him in her tears, for the daughter of the fisherman wept bitterly at the
sight of her son after so long a time. And her first son, the great Vyasa,
beholding her weeping, washed her with cool water, and bowing unto her,
said, 'I have come, O mother, to fulfil thy wishes. Therefore, O virtuous
one, command me without delay. I shall accomplish thy desire.' The family
priest of the Bharatas then worshipped the great Rishi duly, and the
latter accepted the offerings of worship, uttering the usual mantras. And
gratified with the worship he received, he took his seat. Satyavati,
beholding him seated at his ease, after the usual inquiries, addressed him
and said, 'O learned one, sons derive their birth both from the father and
the mother. They are, therefore, the common property of both parents.
There cannot be the least doubt about it that the mother hath as much
power over them as the father. As thou art, indeed, my eldest son
according to the ordinance, O Brahmarshi, so is Vichitravirya my youngest
son. And as Bhishma is Vichitravirya's brother on the father's side, so
art thou his brother on the same mother's side. I do not know what you may
think, but this is what, O son, I think. This Bhishma, the son of Santanu,
devoted to truth, doth not, for the sake of truth, entertain the desire
of either begetting children or ruling the kingdom. Therefore, from
affection for thy brother Vichitravirya, for the perpetuation of our
dynasty, for the sake of this Bhishma's request and my command, for
kindness to all creatures, for the protection of the people and from the
liberality of thy heart, O sinless one, it behoveth thee to do what I say.
Thy younger brother hath left two widows like unto the daughters of the
celestials themselves, endued with youth and great beauty. For the sake of
virtue and religion, they have become desirous of offspring. Thou art the
fittest person to be appointed. Therefore beget upon them children worthy
of our race and for the continuance of our line.'

"Vyasa, hearing this, said, 'O Satyavati, thou knowest what virtue is both
in respect of this life and the other. O thou of great wisdom, thy
affections also are set on virtue. Therefore, at thy command, making
virtue my motive, I shall do what thou desirest. Indeed, this practice
that is conformable to the true and eternal religion is known to me. I
shall give unto my brother children that shall be like unto Mitra and
Varuna. Let the ladies then duly observe for one full year the vow I
indicate. They shall then be purified. No women shall ever approach me
without having observed a rigid vow.'

"Satyavati then said, 'O sinless one, it must be as thou sayest. Take such
steps that the ladies may conceive immediately. In a kingdom where there
is no king, the people perish from want of protection; sacrifices and
other holy acts are suspended; the clouds send no showers; and the gods
disappear. How can a kingdom be protected that hath no king? Therefore,
see thou that the ladies conceive. Bhishma will watch over the children as
long as they are in their mother's wombs.

"Vyasa replied, 'If I am to give unto my brother children so unseasonably,
then let the ladies bear my ugliness. That in itself shall, in their case,
be the austerest of penances. If the princess of Kosala can bear my strong
odour, my ugly and grim visage, my attire and body, she shall then
conceive an excellent child.'"

"Vaisampayana continued, 'Having spoken thus unto Satyavati, Vyasa of
great energy addressed her and said, 'Let the princess of Kosala clad in
clean attire and checked with ornaments wait for me in her bed-chamber.'
Saying this, the Rishi disappeared, Satyavati then went to her daughter-in-
law and seeing her in private spoke to her these words of beneficial and
virtuous import, 'O princess of Kosala, listen to what I say. It is
consistent with virtue. The dynasty of the Bharatas hath become extinct
from my misfortune. Beholding my affliction and the extinction of his
paternal line, the wise Bhishma, impelled also by the desire of
perpetuating our race, hath made me a suggestion, which suggestion,
however, for its accomplishment is dependent on thee. Accomplish it, O
daughter, and restore the lost line of the Bharatas. O thou of fair hips,
bring thou forth a child equal in splendour unto the chief of the
celestials. He shall bear the onerous burden of this our hereditary
kingdom.'

"Satyavati having succeeded with great difficulty in procuring the assent
of her virtuous daughter-in-law to her proposal which was not inconsistent
with virtue, then fed Brahmanas and Rishis and numberless guests who
arrived on the occasion.'"

SECTION CVI

(Sambhava Parva continued)

"Vaisampayana said, 'Soon after the monthly season of the princess of
Kosala had been over, Satyavati, purifying her daughter-in-law with a bath,
led her into the sleeping apartment. There seating her upon a luxurious
bed, she addressed her, saying, 'O Princess of Kosala, thy husband hath an
elder brother who shall this day enter thy womb as thy child. Wait for him
tonight without dropping off to sleep.' Hearing these words of her mother-
in-law, the amiable princess, as she lay on her bed, began to think of
Bhishma and the other elders of the Kuru race. Then the Rishi of truthful
speech, who had given his promise in respect of Amvika (the eldest of the
princesses) in the first instance, entered her chamber while the lamp was
burning. The princess, seeing his dark visage, his matted locks of copper
hue, blazing eyes, his grim beard, closed her eyes in fear. The Rishi,
from desire of accomplishing his mother's wishes, however knew her. But
the latter, struck with fear, opened not her eyes even once to look at him.
And when Vyasa came out, he was met by his mother, who asked him, 'Shall
the princess have an accomplished son?' Hearing her, he replied, 'The son
of the princess she will bring forth shall be equal in might unto ten
thousand elephants. He will be an illustrious royal sage, possessed of
great learning and intelligence and energy. The high-souled one shall have
in his time a century of sons. But from the fault of his mother he shall
be blind.' At these words of her son, Satyavati said, 'O thou of ascetic
wealth, how can one that is blind become a monarch worthy of the Kurus?
How can one that is blind become the protector of his relatives and family,
and the glory of his father's race? It behoveth thee to give another king
unto the Kurus.' Saying, 'So be it,' Vyasa went away. And the first
princess of Kosala in due time brought forth a blind son.