The Mahabharata of Krishna Dwaipayana Vyasa Bk. 4 by Kisari Mohan Ganguli
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14 The Mahabharata of
Krishna-Dwaipayana Vyasa
BOOK 4
VIRATA PARVA
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
THE MAHABHARATA
VIRATA PARVA
SECTION I
(_Pandava-Pravesa Parva_)
OM! Having bowed down to Narayana, and Nara, the most exalted of male
beings, and also to the goddess Saraswati, must the word _Jaya_ be
uttered.
Janamejaya said, "How did my great-grandfathers, afflicted with the fear
of Duryodhana, pass their days undiscovered in the city of Virata? And,
O Brahman, how did the highly blessed Draupadi, stricken with woe,
devoted to her lords, and ever adoring the Deity[1], spend her days
unrecognised?"
[1] _Brahma Vadini_--Nilakantha explains this as
_Krishna-kirtanasila._
Vaisampayana said, "Listen, O lord of men, how thy great grandfathers
passed the period of unrecognition in the city of Virata. Having in this
way obtained boons from the god of Justice, that best of virtuous men,
Yudhishthira, returned to the asylum and related unto the Brahmanas all
that had happened. And having related everything unto them, Yudhishthira
restored to that regenerate Brahmana who had followed him the churning
staff and the fire-sticks he had lost. And, O Bharata, the son of the
god of Justice, the royal Yudhishthira of high soul then called together
all his younger brothers and addressed them, saying, 'Exiled from our
kingdom, we have passed twelve years. The thirteenth year, hard to
spend, hath now come. Do thou therefore, O Arjuna, the son of Kunti,
select some spot where we may pass our days undiscovered by our
enemies.'
"Arjuna replied, "Even by virtue of Dharma's boon, we shall, O lord of
men, range about undiscovered by men. Still, for purposes of residence,
I shall mention some spots that are both delightful and secluded. Do
thou select some one of them. Surrounding the kingdom of the Kurus, are,
many countries beautiful and abounding in corn, such as Panchala, Chedi,
Matsya, Surasena, Pattachchara, Dasarna, Navarashtra, Malla, Salva,
Yugandhara, Saurashtra, Avanti, and the spacious Kuntirashtra. Which of
these, O king, wouldst thou choose, and where, O foremost of monarchs,
shall we spend this year?'
"Yudhishthira said 'O thou of mighty arms, it is even so. What that
adorable Lord of all creatures hath said must become true. Surely, after
consulting together, we must select some delightful, auspicious, and
agreeable region for our abode, where we may live free from fear. The
aged Virata, king of the Matsyas, is virtuous and powerful and
charitable, and is liked by all. And he is also attached to the
Pandavas. Even in the city of Virata, O child, we shall, O Bharata,
spend this year, entering his service. Tell me, ye sons of the Kuru
race, in what capacities ye will severally present yourselves before the
king of the Matsyas!'
"Arjuna said, 'O god among men, what service wilt thou take in Virata's
kingdom? O righteous one, in what capacity wilt thou reside in the city
of Virata? Thou art mild, and charitable, and modest, and virtuous, and
firm in promise. What wilt thou, O king, afflicted as thou art with
calamity, do? A king is qualified to bear trouble like an ordinary
person. How wilt thou overcome this great calamity that has overtaken
thee?'
"Yudhishthira replied, 'Ye sons of the Kuru race, ye bulls among men,
hear what I shall do on appearing before king Virata. Presenting myself
as a Brahmana, Kanka by name, skilled in dice and fond of play, I shall
become a courtier of that high-souled king. And moving upon chess-boards
beautiful pawns made of ivory, of blue and yellow and red and white hue,
by throws of black and red dice, I shall entertain the king with his
courtiers and friends. And while I shall continue to thus delight the
king, nobody will succeed in discovering me. And should the monarch ask
me, I shall say, _Formerly I was the bosom friend of Yudhishthira_. I
tell you that it is thus that I shall pass my days (in the city of
Virata). What office wilt thou, O Vrikodara, fill in the city of
Virata?'"
SECTION II
"Bhima said, 'I intend to present myself before the lord of Virata as a
cook bearing the name of Vallava. I am skilled in culinary art, and I
shall prepare curries for the king, and excelling all those skilful
cooks that had hitherto dressed his food I shall gratify the monarch.
And I shall carry mighty loads of wood. And witnessing that mighty feat,
the monarch will be pleased. And, O Bharata, beholding such superhuman
feats of mine, the servants of the royal household will honour me as a
king. And I shall have entire control over all kinds of viands and
drinks. And commanded to subdue powerful elephants and mighty bulls, I
will do as bidden. And if any combatants will fight with me in the
lists, then will I vanquish them, and thereby entertain the monarch. But
I shall not take the life of any of them. I shall only bring them down
in such way that they may not be killed. And on being asked as regards
my antecedent I shall say that--_Formerly I was the wrestler and cook of
Yudhishthira._ Thus shall I, O king, maintain myself.'
"Yudhishthira said, 'And what office will be performed by that mighty
descendant of the Kurus, Dhananjaya, the son of Kunti, that foremost of
men possessed of long arms, invincible in fight, and before whom, while
he was staying with Krishna, the divine Agni himself desirous of
consuming the forest of Khandava had formerly appeared in the guise of a
Brahmana? What office will be performed by that best of warriors,
Arjuna, who proceeded to that forest and gratified Agni, vanquishing on
a single car and slaying huge _Nagas_ and _Rakshasas_, and who married
the sister of Vasuki himself, the king of the _Nagas_? Even as the sun
is the foremost of all heat-giving bodies, as the Brahmana is the best
of all bipeds, as the cobra is the foremost of all serpents, as Fire is
the first of all things possessed of energy, as the thunderbolt is the
foremost of all weapons, as the humped bull is the foremost of all
animals of the bovine breed, as the ocean is the foremost of all watery
expanses, as clouds charged with rain are the foremost of all clouds, as
Ananta is the first of all _Nagas_, as Airavata is the foremost of all
elephants, as the son is the foremost of all beloved objects, and
lastly, as the wife is the best of all friends, so, O Vrikodara, is the
youthful Gudakesa, the foremost of all bowmen. And O Bharata, what
office will be performed by Vibhatsu, the wielder of _Gandiva_, whose
car is drawn by white horses, and who is not inferior to Indra or
Vasudeva Himself? What office will be performed by Arjuna who, dwelling
for five years in the abode of the thousand-eyed Deity (Indra) shining
in celestial lustre, acquired by his own energy the science of
superhuman arms with all celestial weapons, and whom I regard as the
tenth _Rudra_, the thirteenth _Aditya_, the ninth _Vasu_, and the tenth
_Graha_, whose arms, symmetrical and long, have the skin hardened by
constant strokes of the bowstring and cicatrices which resemble those on
the humps of bulls,--that foremost of warriors who is as Himavat among
mountains, the ocean among expanses of water, Sakra among the celestial,
Havyavaha (fire) among the Vasus, the tiger among beasts, and Garuda
among feathery tribes!'
"Arjuna replied, 'O lord of the Earth, I will declare myself as one of
the neuter sex. O monarch, it is, indeed difficult to hide the marks of
the bowstring on my arms. I will, however, cover both my cicatrized arms
with bangles. Wearing brilliant rings on my ears and conch-bangles on my
wrists and causing a braid to hang down from my head, I shall, O king,
appear as one of the third sex, Vrihannala by name. And living as a
female I shall (always) entertain the king and the inmates of the inner
apartments by reciting stories. And, O king, I shall also instruct the
women of Virata's palace in singing and delightful modes of dancing and
in musical instruments of diverse kinds. And I shall also recite the
various excellent acts of men and thus conceal myself, O son of Kunti,
by feigning disguise. And, O Bharata should the king enquire, I will say
that, _I lived as a waiting maid of Draupadi in Yudhishthira's palace_.
And, O foremost of kings, concealing myself by this means, as fire is
concealed by ashes, I shall pass my days agreeably in the palace of
Virata.'"
Vaisampayana continued, "Having said this, Arjuna, that best of men and
foremost of virtuous persons, became silent. Then the king addressed
another brother of his."[2]
[2] This speech of Vaisampayana is not included in some texts
within the second section. To include it, however, in the third,
is evidently a mistake.
SECTION III
"Yudhishthira said, 'Tender, possessed of a graceful presence, and
deserving of every luxury as thou art, what office wilt thou, O heroic
Nakula, discharge while living in the dominions of that king? Tell me
all about it!'
"Nakula said, 'Under the name of Granthika, I shall become the keeper of
the horses of king Virata. I have a thorough knowledge (of this work)
and am skilful in tending horses. Besides, the task is agreeable to me,
and I possess great skill in training and treating horses; and horses
are ever dear to me as they are to thee, O king of the Kurus. At my
hands even colts and mares become docile; these never become vicious in
bearing a rider or drawing a car.[3] And those persons in the city of
Virata that may enquire of me, I shall, O bull of the Bharata race,
say,--_Formerly I was employed by Yudhishthira in the charge of his
horses_. Thus disguised, O king, I shall spend my days delightfully in
the city of Virata. No one will be able to discover me as I will gratify
the monarch thus!'[4]
[3] The sloka commencing with _Adushta_ and ending _ratheshu
cha_ does not occur in texts except those in Bengal.
[4] A difference reading is observable here. The sense, however,
is the same.
"Yudhishthira said, 'How wilt thou, O Sahadeva, bear thyself before that
king? And what, O child, is that which thou wilt do in order to live in
disguise.'
"Sahadeva replied, 'I will become a keeper of the king of Virata's kine.
I am skilled in milking kine and taking their history as well as in
taming their fierceness. Passing under the name of Tantripala, I shall
perform my duties deftly. Let thy heart's fever be dispelled. Formerly I
was frequently employed to look after thy kine, and, O Lord of earth, I
have a particular knowledge of that work. And, O monarch, I am
well-acquainted with the nature of kine, as also with their auspicious
marks and other matters relating to them. I can also discriminate bulls
with auspicious marks, the scent of whose urine may make even the barren
being forth child. Even thus will I live, and I always take delight in
work of this kind. Indeed, no one will then be able to recognise me, and
I will moreover gratify the monarch.'
"Yudhishthira said, 'This is our beloved wife dearer to us than our
lives. Verily, she deserveth to be cherished by us like a mother, and
regarded like an elder sister. Unacquainted as she is with any kind of
womanly work, what office will Krishna, the daughter of Drupada,
perform? Delicate and young, she is a princess of great repute. Devoted
to her lords, and eminently virtuous, also, how will she live? Since her
birth, she hath enjoyed only garlands and perfumes and ornaments and
costly robes.'
"Draupadi replied, 'There is a class of persons called _Sairindhris_,[5]
who enter the services of other. Other females, however (that are
respectable) do not do so. Of this class there are some. I shall give
myself out as a _Sairindhri_, skilled in dressing hair. And, O Bharata,
on being questioned by the king, I shall say that I served as a waiting
woman of Draupadi in Yudhishthira's household. I shall thus pass my days
in disguise. And I shall serve the famous Sudeshna, the wife of the
king. Surely, obtaining me she will cherish me (duly). Do not grieve so,
O king.'
[5] An independent female artisan working in another person's
house.--Wilson.
"Yudhishthira said, 'O Krishna, thou speakest well. But O fair girl,
thou wert born in a respectable family. Chaste as thou art, and always
engaged in observing virtuous vows, thou knowest not what is sin. Do
thou, therefore, conduct thyself in such a way that sinful men of evil
hearts may not be gladdened by gazing at thee.'"
SECTION IV
"Yudhishthira said, 'Ye have already said what offices ye will
respectively perform. I also, according to the measure of my sense, have
said what office I will perform. Let our priest, accompanied by
charioteers and cooks, repair to the abode of Drupada, and there
maintain our _Agnihotra_ fires. And let Indrasena and the others, taking
with them the empty cars, speedily proceeded to Dwaravati. Even this is
my wish. And let all these maid-servants of Draupadi go to the
Panchalas, with our charioteers and cooks. And let all of them say,--_We
do not know where the Pandavas have gone leaving us at the lake of
Dwaitavana_.'"
Vaisampayana said, "Having thus taken counsel of one another and told
one another the offices they would discharge, the Pandavas sought
Dhaumya's advice. And Dhaumya also gave them advice in the following
words, saying, 'Ye sons of Pandu, the arrangements ye have made
regarding the Brahmanas, your friends, cars, weapons, and the (sacred)
fires, are excellent. But it behoveth thee, O Yudhishthira, and Arjuna
specially, to make provision for the protection of Draupadi. Ye king, ye
are well-acquainted with the characters of men. Yet whatever may be your
knowledge, friends may from affection be permitted to repeat what is
already known. Even this is subservient to the eternal interests of
virtue, pleasure, and profit. I shall, therefore speak to you something.
Mark ye. To dwell with a king is, alas, difficult. I shall tell you, ye
princes, how ye may reside in the royal household, avoiding every fault.
Ye Kauravas, honourably or otherwise, ye will have to pass this year in
the king's palace, undiscovered by those that know you. Then in the
fourteenth year, ye will live happy. O son of Pandu, in this world, that
cherisher and protector of all beings, the king, who is a deity in an
embodied form, is as a great fire sanctified with all the _mantras_.[6]
One should present himself before the king, after having obtained his
permission at the gate. No one should keep contact with royal secrets.
Nor should one desire a seat which another may covet. He who doth not,
regarding himself to be a favourite, occupy (the king's) car, or coach,
or seat, or vehicle, or elephant, is alone worthy of dwelling in a royal
household. He that sits not upon a seat the occupation of which is
calculated raise alarm in the minds of malicious people, is alone worthy
of dwelling in a royal household. No one should, unasked offer counsel
(to a king). Paying homage in season unto the king, one should silently
and respectfully sit beside the king, for kings take umbrage at
babblers, and disgrace lying counsellors. A wise person should not
contact friendship with the king's wife, nor with the inmates of the
inner apartments, nor with those that are objects of royal displeasure.
One about the king should do even the most unimportant acts and with the
king's knowledge. Behaving thus with a sovereign, one doth not come by
harm. Even if an individual attain the highest office, he should, as
long as he is not asked or commanded, consider himself as born-blind,
having regard to the king's dignity, for O repressers of foes, the
rulers of men do not forgive even their sons and grandsons and brothers
when they happen to tamper with their dignity. Kings should be served
with regardful care, even as Agni and other gods; and he that is
disloyal to his sovereign, is certainly destroyed by him. Renouncing
anger, and pride, and negligence, it behoveth a man to follow the course
directed by the monarch. After carefully deliberating on all things, a
person should set forth before the king those topics that are both
profitable and pleasant; but should a subject be profitable without
being pleasant, he should still communicate it, despite its
disagreeableness. It behoveth a man to be well-disposed towards the king
in all his interests, and not to indulge in speech that is alike
unpleasant and profitless. Always thinking--_I am not liked by the
king_--one should banish negligence, and be intent on bringing about
what is agreeable and advantageous to him. He that swerveth not from his
place, he that is not friendly to those that are hostile to the king, he
that striveth not to do wrong to the king, is alone worthy to dwell in a
royal household. A learned man should sit either on the king's right or
the left; he should not sit behind him for that is the place appointed
for armed guards, and to sit before him is always interdicted. Let none,
when the king is engaged in doing anything (in respect of his servants)
come forward pressing himself zealously before others, for even if the
aggrieved be very poor, such conduct would still be inexcusable.[7] It
behoveth no man to reveal to others any lie the king may have told
inasmuch as the king bears ill will to those that report his falsehoods.
Kings also always disregard persons that regard themselves as learned.
No man should be proud thinking--_I am brave, or, I am intelligent_, but
a person obtains the good graces of a king and enjoys the good things of
life, by behaving agreeably to the wishes of the king. And, O Bharata,
obtaining things agreeable, and wealth also which is so hard to acquire,
a person should always do what is profitable as well as pleasant to the
king. What man that is respected by the wise can even think of doing
mischief to one whose ire is great impediment and whose favour is
productive of mighty fruits? No one should move his lips, arms and
thighs, before the king. A person should speak and spit before the king
only mildly. In the presence of even laughable objects, a man should not
break out into loud laughter, like a maniac; nor should one show
(unreasonable) gravity by containing himself, to the utmost. One should
smile modestly, to show his interest (in what is before him). He that is
ever mindful of the king's welfare, and is neither exhilarated by reward
nor depressed by disgrace, is alone worthy of dwelling in a royal
household. That learned courtier who always pleaseth the king and his
son with agreeable speeches, succeedeth in dwelling in a royal household
as a favourite. The favourite courtier who, having lost the royal favour
for just reason, does not speak evil of the king, regains prosperity.
The man who serveth the king or liveth in his domains, if sagacious,
should speak in praise of the king, both in his presence and absence.
The courtier who attempts to obtain his end by employing force on the
king, cannot keep his place long and incurs also the risk of death. None
should, for the purpose of self-interest, open communications with the
king's enemies.[8] Nor should one distinguish himself above the king in
matters requiring ability and talents. He that is always cheerful and
strong, brave and truthful and mild, and of subdued senses, and who
followeth his master like his shadow, is alone worthy to dwell in a
royal household. He that on being entrusted with a work, cometh forward,
saying,--_I will do this_--is alone worthy of living in a royal
household. He that on being entrusted with a task, either within the
king's dominion or out of it, never feareth to undertake it, is alone
fit to reside in a royal household. He that living away from his home,
doth no remember his dear ones, and who undergoeth (present) misery in
expectation of (future) happiness, is alone worthy of dwelling in a
royal household. One should not dress like the king, nor should one
indulge in laughter in the king's presence nor should one disclose royal
secrets. By acting thus one may win royal favour. Commissioned to a
task, one should not touch bribes for by such appropriation one becometh
liable to fetters or death. The robes, ornaments, cars, and other things
which the king may be pleased to bestow should always be used, for by
this, one winneth the royal favour. Ye children, controlling your minds,
do ye spend this year, ye sons of Pandu, behaving in this way. Regaining
your own kingdom, ye may live as ye please.'
[6] Some of the Bengal text and _Sarvatramaya_ for
_Sarvamantramaya_. The former is evidently incorrect.
[7] This is a very difficult _sloka_. Nilakantha adopts the
reading _Sanjayet_. The Bengal editions read _Sanjapet_. If the
latter be the correct reading, the meaning then would be,--'Let
none talk about what transpires in the presence of the king. For
those even that are poor, regard it as a grave fault.' The sense
evidently is that the occurrences in respect of a king which one
witnesses should not be divulged. Even they that are powerless
regard such divulgence of what occurs in respect of them as an
insult to them, and, therefore, inexcusable.
[8] The Bengal editions read _Rajna_ in the instrumental case.
Following a manuscript text of a Pandit of my acquaintance I
read _Rajnas_ in the genitive.
"Yudhishthira said, 'We have been well taught by thee. Blessed be thou.
There is none that could say so to us, save our mother Kunti and Vidura
of great wisdom. It behoveth thee to do all that is necessary now for
our departure, and for enabling us to come safely through this woe, as
well as for our victory over the foe.'"
Vaisampayana continued, "Thus addressed by Yudhishthira, Dhaumya, that
best of Brahmanas, performed according to the ordinance the rites
ordained in respect of departure. And lighting up their fires, he
offered, with _mantras_, oblations on them for the prosperity and
success of the Pandavas, as for their reconquest of the whole world. And
walking round those fires and round the Brahmanas of ascetic wealth, the
six set out, placing Yajnaseni in their front. And when those heroes had
departed, Dhaumya, that best of ascetics, taking their sacred fires, set
out for the Panchalas. And Indrasena, and others already mentioned, went
to the Yadavas, and looking after the horses and the cars of the
Pandavas passed their time happily and in privacy."
SECTION V
Vaisampayana said, "Girding their waists with swords, and equipped with
finger-protectors made of iguana skins and with various weapons, those
heroes proceeded in the direction of the river Yamuna. And those bowmen
desirous of (speedily) recovering their kingdom, hitherto living in
inaccessible hills and forest fastnesses, now terminated their
forest-life and proceeded to the southern bank of that river. And those
mighty warriors endued with great strength and hitherto leading the
lives of hunters by killing the deer of the forest, passed through
_Yakrilloma_ and Surasena, leaving behind, on their right, the country
of the Panchalas, and on their left, that of the Dasarnas. And those
bowmen, looking wan and wearing beards and equipped with swords, entered
Matsya's dominions leaving the forest, giving themselves out as hunters.
And on arriving at that country, Krishna addressed Yudhishthira, saying,
'We see footpaths here, and various fields. From this it appears that
Virata's metropolis is still at a distance. Pass we here what part of
the night is still left, for great is my fatigue.'
"Yudhishthira answered, 'O Dhananjaya of Bharata's race, do thou take up
Panchali and carry her. Just on emerging from this forest, we arrive at
the city.'"
Vaisampayana continued, "Thereupon like the leader of a herd of
elephants, Arjuna speedily took up Draupadi, and on coming to the
vicinity of the city, let her down. And on reaching the city, Ruru's son
(Yudhishthira), addressed Arjuna, saying, 'Where shall we deposit our
weapons, before entering the city? If, O child, we enter it with our
weapons about us, we shall thereby surely excite the alarm of the
citizens. Further, the tremendous bow, the _Gandiva_, is known to all
men, so that people will, without doubt, recognise us soon. And if even
one of us is discovered, we shall, according to promise, have to pass
another twelve years in the forest.'
"Arjuna said, 'Hard by yon cemetery and near that inaccessible peak is a
mighty _Sami_ tree, throwing-about its gigantic branches and difficult
to ascend. Nor is there any human being, who, I think, O Pandu's son,
will espy us depositing our arms at that place. That tree is in the
midst of an out-of-the way forest abounding in beasts and snakes, and is
in the vicinity of a dreary cemetery. Stowing away our weapons on the
_Sami_ tree, let us, O Bharata, go to the city, and live there, free
from anxiety!'"
Vaisampayana continued, "Having O bull of the Bharata race spoken thus
to king Yudhishthira the just, Arjuna prepared to deposit the weapons
(on the tree). And that bull among the Kurus, then loosened the string
of the large and dreadful _Gandiva_, ever producing thundering twang and
always destructive of hostile hosts, and with which he had conquered, on
a single car, gods and men and _Nagas_ and swelling provinces. And the
warlike Yudhishthira, that represser of foes, unfastened the undecaying
string of that bow with which he had defended the field of Kurukshetra.
And the illustrious Bhimasena unstrung that bow by means of which that
sinless one had vanquished in fight the Panchalas and the lord of
Sindhu, and with which, during his career of conquest, he had,
single-handed, opposed innumerable foes, and hearing whose twang which
was like unto the roar of the thunder or the splitting of a mountain,
enemies always fly (in panic) from the field of battle. And that son of
Pandu of coppery complexion and mild speech who is endued with great
prowess in the field, and is called Nakula in consequence of his
unexampled beauty in the family, then unfastened the string of that bow
with which he had conquered all the regions of the west. And the heroic
Sahadeva also, possessed of a mild disposition, then untied the string
of that bow with which he had subjugated the countries of the south. And
with their bows, they put together their long and flashing swords, their
precious quivers, and their arrows sharp as razors. And Nakula ascended
the tree, and deposited on it the bows and the other weapons. And he
tied them fast on those parts of the tree which he thought would not
break, and where the rain would not penetrate. And the Pandavas hung up
a corpse (on the tree), knowing that people smelling the stench of the
corpse would say--_here sure, is a dead body_, and avoid the tree from a
distance. And on being asked by the shepherds and cowherds regarding the
corpse, those repressers of foes said unto them, 'This is our mother,
aged one hundred and eighty years. We have hung up her dead body, in
accordance with the custom observed by our forefathers.' And then those
resisters of foes approached the city. And for purposes of non-discovery
Yudhishthira kept these (five) names for himself and his brothers
respectively, viz., Jaya, Jayanta, Vijaya, Jayatsena, and Jayadvala.
Then they entered the great city, with the view to passing the
thirteenth year undiscovered in that kingdom, agreeably to the promise
(to Duryodhana)."
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