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The Mahabharata of Krishna Dwaipayana Vyasa Bk. 3 Pt. 2 by Translated by Kisari Mohan Ganguli

T >> Translated by Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa Bk. 3 Pt. 2





SECTION CLXLVII

Vaisampayana said, "And the son of Pandu once more addressed Markandeya,
saying, 'Tell us again of the great good fortune of kings.' And
Markandeya said, 'There came unto the horse-sacrifice of king Ashtaka of
Viswamitra's race, many kings. And there came unto that sacrifice the
three brothers also of that king, viz., Pratardana, Vasumanas, and Sivi,
the son of Usinara. And after the sacrifice was completed, Ashtaka was
proceeding on his car along with his brothers when they all beheld
Narada coming that way and they saluted the celestial _Rishi_ and said
unto him, "Ride thou on this car with us." And Narada, saying, _So be
it_, mounted on the car, and one among those kings having gratified the
holy and celestial _Rishi_ Narada, said, "O Holy One, I desire, to ask
thee something." And the _Rishi_ said, "Ask." And the person, thus
permitted, said, "All four of us are blessed with long lives and have
indeed every virtue. We shall, therefore, be permitted to go to a
certain heaven and dwell there for a long period. Who amongst us,
however, O king, shall fall down first?" Thus questioned the _Rishi_
said, "This Ashtaka shall first come down." And thereupon the enquirer
asked, "For what cause?" And the _Rishi_ answered, "I lived for a few
days in the abode of Ashtaka. He carried me (one day) on his car out of
the town and there I beheld thousands of kine distinguished from one
another by difference of hue. And beholding those kine I asked Ashtaka
whose they were and Ashtaka answered me, saying, '_I have given away
these kine.' By this answer_ he gave expression to his own praise. It is
for this answer of his that Ashtaka shall have to come down." And after
Narada had said so, one of them again enquired, saying, "Three of us
then will stay in heaven. Amongst us three, who shall fall down first?"
And the _Rishi_ answered, "Pratardana." And the enquirer asked, "For
what cause?" And the _Rishi_ answered, "I lived for some days in the
abode of Pratardana also. And he carried me on his car one day. And
while doing so, a Brahmana asked him saying, '_Give me a horse_!' And
Pratardana replied, '_After returning, I will give thee one_!' And
thereupon the Brahmana said, '_Let it be given to me soon_.' And as the
Brahmana spoke those words, the king gave unto him the steed that had
been yoked on the right-hand wheel of the car. And there came unto him
another Brahmana desirous of obtaining a steed. And the king having
spoken to him in the same way, gave him the steed that had been yoked on
the left wheel of his car. And having given away the horse unto him, the
king proceeded on his journey. And then there came unto the king another
Brahmana desirous of obtaining a horse. And the king soon gave him the
horse on the left front of his car, unyoking the animal. And having done
so, the king proceeded on his journey. And then there came unto the king
another Brahmana desirous of obtaining a horse. And the king said unto
him, '_Returning, I will give thee a horse_.' But the Brahmana said,
'_Let the steed be given to me soon_.' And the king gave him the only
horse he had. And seizing the yoke of the car himself, the king began to
draw it. And as he did so, he said, '_There is now nothing for the
Brahmanas_.' The king had given away, it is true, but he had done so
with detraction. And for that speech of his, he shall have to fall down
from heaven." And after the _Rishi_ had said so, of the two that
remained, one asked, "Who amongst us two shall fall down?" And the
_Rishi_ answered, "Vasumanas." And the enquirer asked, "For what
reason?" And Narada said, "In course of my wanderings I arrived at the
abode of Vasumanas. And at that time the Brahmanas were performing the
ceremony of _Swastivachana_ for the sake of a flowery car.[11] And I
approached the king's presence. And after the Brahmanas had completed
the ceremony, the flowery car became visible to them. And I praised that
car, and thereupon the king told me, '_Holy one, by thee hath this car
been praised. Let this car, therefore, be thine_.' And after this I went
to Vasumanas another time when I was in need of a (flowery) car. And I
admired the car, and the king said, '_It is thine_.' And I went to the
king a third time and admired the car again. And even then the king
exhibiting the flowery car to the Brahmanas, cast his eyes on me, and
said, '_O holy one, thou hast praised the flowery car sufficiently_."
And the king only said these words, without making me a gift of that
car. And for this he will fall down from heaven."

[11] The ceremony of _Swastivachana_ is described to be "a
religious rite, preparatory to any important observance, in
which the Brahmanas strew boiled rice on the ground, and invoke
the blessings of the gods on the ceremony about to commence"
(_Vide_ Wilson's Diet).

A flowery car was, probably, one of celestial make that the
kings procured from heaven by performing costly rites and
ceremonies. These were sometimes exhibited to the people, and
prior to these exhibitions, the ceremony of _Swastivachana_ was
performed.

"'And one among them said, "Of the one who is to go with thee, who will
go and who will fall down?" And Narada answered, saying, "Sivi will go,
but I will fall down." "For what reason?" asked the enquirer. And Narada
said, "I am not the equal of Sivi. For one day a Brahmana came unto Sivi
and addressing him, said, 'O Sivi, I came to thee for food.' And Sivi
replied unto him, saying. 'What shall I do? Let me have thy orders.' And
the Brahmana answered, 'This thy son known by the name of Vrihadgarbha
should be killed. And, O king, cook him for my food.' And hearing this,
I waited to see what would follow. And Sivi then killed his son and
cooking him duly and placing that food in a vessel and taking it upon
his head, he went out in search of the Brahmana and while Sivi was thus
seeking, for the Brahmana, some one told him, 'The Brahmana thou
seekest, having entered thy city, is setting fire to thy abode and he is
also setting fire, in wrath, to thy treasury, thy arsenal, the
apartments of the females and thy stables for horses and elephants.' And
Sivi heard all this, without change of colour, and entering his city
spoke unto the Brahmana, 'O holy one, the food has been cooked.' And the
Brahmana hearing this spoke not a word and from surprise he stood with
downcast looks. And Sivi with a view to gratifying the Brahmana said, 'O
holy one, eat thou this.' And the Brahmana looking at Sivi for a moment
said, 'Eat it thyself.' And thereupon Sivi said, 'Let it be so.' And
Sivi cheerfully taking the vessel from his head desired to eat it and
thereupon the Brahmana caught hold of Sivi's hand and addressing him
said, 'Thou hast conquered wrath. There is nothing that thou canst not
give unto the Brahmanas.' And saying this, that Brahmana adored Sivi,
and then as Sivi cast his eyes before him, he beheld his son standing
like a child of the _gods_, decked in ornaments and yielding a fragrance
from his body and the Brahmana, having accomplished all this, made
himself visible and it was _Vidhatri_ himself who had thus come in that
guise to try that royal sage, and after _Vidhatri_ had disappeared, the
counsellors addressed the king, saying, 'Thou knowest everything. For
what didst thou do all this?' And Sivi answered, 'It was not for fame,
nor for wealth, nor from desire of acquiring objects of enjoyment that I
did all this. This course is not sinful. It is for this that I do all
this. The path which is trodden by the virtuous is laudable. My heart
always inclineth towards such a course. This high instance of Sivi's
blessedness I know, and I have, therefore, narrated it duly!'"'"


SECTION CLXLVIII

Vaisampayana said, "The sons of Pandu and those _Rishis_ then asked
Markandeya, 'Is there anybody that is blessed with longer life than
thou?' And Markandeya answered them, saying, 'There is without doubt, a
royal sage of the name of Indradyumna and his virtue having diminished,
he fell from heaven, crying, "My achievements are lost!" And he came
unto me and asked, "Dost thou know me?" And I answered him, saying,
"From our anxiety to acquire religious merit we do not confine ourselves
to any home. We live but for a night in the same village or town. A
person like us, therefore, cannot possibly know thy pursuits. The fasts
and vows we observe render us weak in body and unable to follow any
worldly pursuits on our own behalf. Hence, one like us cannot possibly
know thee." He then asked me, "Is there any one who is longer lived than
thou?" I answered him, saying, "There liveth on the Himavat an owl of
the name of Pravarakarna. He is older than I. He may know thee. The part
of the Himavat where he dwelleth is far off from here." And at this
Indradyumna became a horse and carried me to where that owl lived and
the king asked the owl, saying, "Dost thou know me?" And the owl seemed
to reflect for a moment and then said unto the king, "I do not know
thee." And the royal sage Indradyumna thereupon asked the owl, "Is there
any one who is older than thou?" And thus asked the owl answered,
saying, "There is a lake of the name of Indradyumna. In that lake
dwelleth a crane of the name of Nadijangha. He is older than we. Ask
thou him." And at this king Indradyumna taking both myself and the owl
went to that lake where the crane Nadijangha dwelt. And that crane was
asked by us, "Dost thou know the king Indradyumna?" And the crane
thereupon seemed to reflect a little and then said, "I do not know king
Indradyumna." And the crane was asked by us, "Is there any one who is
older than thou?" And he answered us, saying, "There dwelleth in this
very lake a tortoise of the name of Akupara. He is older than I. He may
know something of this king. Therefore, enquire ye of Akupara." And then
that crane gave information to the tortoise, saying, "It is intended by
us to ask thee something. Please come to us." And hearing this the
tortoise came out of the lake to that part of the bank where we all were
and as he came there we asked him, saying, "Dost thou know this king
Indradyumna?" And the tortoise reflected for a moment. And his eyes were
filled with tears and his heart was much moved and he trembled all over
and was nearly deprived of his senses. And he said with joined hands,
"Alas, do I not know this one? He had planted the sacrificial stake a
thousand times at the time of kindling the sacrificial fire. This lake
was excavated by the feet of the cows given away by this king unto the
Brahmanas on the completion of the sacrifice. I have lived here ever
since." And after the tortoise had said all this, there came from the
celestial regions a car. And an aerial voice was heard which said,
addressing Indradyumna, "Come thou and obtain the place thou deservest
in heaven! Thy achievements are great! Come thou cheerfully to thy
place! Here also are certain _slokas_: The report of virtuous deeds
spreadeth over the earth and ascendeth to heaven. As long as that report
lasts, so long is the doer said to be in heaven. The man whose evil
deeds are bruited about, is said to fall down and live, as long as that
evil report lasts in the lower regions. Therefore should man be virtuous
in his acts if he is to gain Heaven. And he should seek refuge in
virtue, abandoning a sinful heart."

"'"And hearing these words, the king said, 'Let the car stay here as
long as I do not take these old persons to the places whence I brought
them.' And having brought me and the owl Pravarakarna to our respective
places, he went away, riding on that car, to the place that was fit for
him. Being longlived, I witness all this."'"

Vaisampayana continued, "It was thus that Markandeya narrated all this
unto the son of Pandu. And after Markandeya finished, the sons of Pandu
said, 'Blessed be thou! Thou hadst acted properly in causing king
Indradyumna who had fallen from Heaven to regain his sphere!' And
Markandeya answered them, saying, 'Devaki's son, Krishna, also had thus
raised the royal sage Nriga who had sunk in hell and caused him to
regain Heaven!'"


SECTION CLXLIX

Vaisampayana said, "King Yudhishthira, hearing from the illustrious
Markandeya the story of the royal sage Indradyumna's regaining of
Heaven, again asked the _Muni_, saying, 'O great _Muni_, tell me in what
condition should a man practise charity in order to gain admission into
the regions of Indra? Is it by practising charity while leading a
domestic mode of life, or in boyhood, or in youth, or in old age? O,
tell me about the respective merits reaped from the practice of charity
in these different stages of life.'

"Markandeya said, 'Life that is futile is of four kinds. Charity also
that is futile is of sixteen kinds. His life is vain who hath no son;
and his also who is out of pale of virtue: and his too who liveth on the
food of other; and, lastly, his who cooketh for himself without giving
therefrom unto the _Pitris_, the gods, and the guests, and who eateth of
it before these all. The gift to one that has fallen away from the
practice of virtuous vows, as also the gift of wealth that has been
earned wrongly, are both in vain. The gift to a fallen Brahmana, that to
a thief, that also to a preceptor that is false, is in vain. The gift to
an untruthful man, to a person that is sinful, to one that is
ungrateful, to one that officiates at sacrifices performed by all
classes of people residing in a village, to one that sells the
_Vedas_,[12] to a Brahmana that cooks for Sudra, to one that too by
birth is a Brahmana but who is destitute of the occupations of his
order, is in vain. The gift to one that has married a girl after the
accession of puberty, to females, to one that sports with snakes, and to
one that is employed in menial offices, is also in vain. These sixteen
kinds of gifts are productive of no merits. That man who with mind
clouded with darkness giveth away from fear or anger, enjoyeth the merit
of such gift while he is in the womb of his mother. The man who (under
other circumstances) maketh gifts unto the Brahmanas, enjoyeth the fruit
thereof while he is in old age. Therefore, O king, the man who wishes to
win the way of heaven, should under all conditions, make gifts unto
Brahmanas of everything that he wishes to give away.'

[12] A man is said to sell the Vedas who lectures on the Vedas
taking fees from the hearers.

"Yudhishthira said, 'By what means do Brahmanas, who accept gifts from
all the four orders, save others as well as themselves?"

"Markandeya said, 'By _Japa_,[13] and _Mantras_,[14] and _Homa_[15] and
the study of the _Vedas_, the Brahmanas construct a _Vedic_ boat[16]
wherewith they save both others and themselves. The gods themselves are
pleased with that man who gratifieth the Brahmanas. Indeed, a man may
attain heaven at the command of a Brahmana. Thou wilt, O king, without
doubt ascend to regions of everlasting bliss, in consequence of thy
worship of the _Pitris_ and the gods, and thy reverence for the
Brahmanas, even though thy body is filled with phlegmatic humours and
withal so dull and inert! He that desires virtue and heaven should adore
the Brahmanas. One should feed Brahmanas with care on occasions of
_Sraddhas_, although those among them that are cursed or fallen should
be excluded. They also should be carefully excluded that are either
excessively fair or excessively black, that have diseased nails, that
are lepers, that are deceitful, that are born in bastardy of widows or
of women having husbands alive; and they also that support themselves by
the profession of arms. That _Sraddha_ which is censurable, consumeth
the performer thereof like fire consuming fuel. If they that are to be
employed in _Sraddhas_ happen to be dumb, blind, or deaf, care should be
taken to employ them along with Brahmanas conversant with the Vedas. O
Yudhishthira, listen now unto whom thou shouldst give. He that knoweth
all the _Vedas_ should give only to that able Brahmana who is competent
to rescue both the giver and himself, for he, indeed, is to be regarded
as able who can rescue both the giver and himself. O son of Pritha, the
sacred fires do not receive such gratification from libations of
clarified butter, from offerings of flowers and sandal and other
perfumed pastes as from the entertainment of guests. Therefore, do thou
strive to entertain guests, O son of Pandu! O king, they that give unto
guests water to wash their feet, butter to rub over their (tired) legs,
light during the hours of darkness, food, and shelter, have not to go
before Yama. The removal (after worship) of the flowery offerings unto
the gods, the removal of the remnants of a Brahmana's feast, waiting
(upon a Brahmana) with perfumed pastes, and the massaging of a
Brahmana's limbs, are, each of them, O foremost of kings, productive of
greater merit than the gift of kine. A person, without doubt, rescueth
himself by the gift of a _Kapila_ cow. Therefore, should one give away a
_Kapila_ cow decked with ornaments unto Brahmanas. O thou of the Bharata
race, one should give unto a person of good lineage and conversant with
the Vedas; unto a person that is poor; unto one leading a domestic mode
of life but burdened with wife and children; unto one that daily adoreth
the sacred fire; and unto one that hath done thee no service. Thou
shouldst always give unto such persons but not to them that are in
affluence. What merit is there, O thou foremost of the Bharata race, by
giving unto one that is affluent? One cow must be given unto one
Brahmana. A single cow must not be given unto many. For if the cow so
given away (unto many) be sold, the giver's family is lost for three
generations. Such a gift would not assuredly rescue the giver nor the
Brahmana that takes it. He who giveth eighty _Ratis_ of pure gold,
earneth the merit of giving away a hundred pieces of gold for ever. He
that giveth away a strong bull capable also of drawing the plough, is
certainly rescued from all difficulties and finally goeth to heaven. He
that giveth away land unto a learned Brahmana, hath all his desires
fulfilled. The tired traveller, with weakened limbs and feet besmeared
with dust, asks for the name of him that may give him food. There are
men who answer him by telling him the name. That wise man who informs
these toil-worn ones of the name of the person who may give them food,
is, without doubt, regarded as equal in merit unto the giver himself of
food. Therefore, abstaining from other kinds of gift, give thou food.
There is no merit (arising out of gifts) that is so great as that of
giving food. The man that according to the measure of his might gives
well-cooked and pure food unto the Brahmanas, acquires, by that act of
his, the companionship of Prajapati (_Brahma_). There is nothing
superior to food. Therefore, food is regarded as the first and foremost
of all things (to be given away). It hath been said that food itself is
_Prajapati_. And _Prajapati_ is regarded as the Year. And the Year is
sacrifice. And everything is established in sacrifice, for it is from
sacrifice that all creatures, mobile and immobile, take their origin.
For this reason, it hath been heard by us, food is the foremost of all
things. They that give away lakes and large pieces of water, and tanks
and wells, and shelter and food and they that have sweet words for all,
have not to hear the admonitions of Yama. With him who gives rice, and
wealth earned by his labour, unto Brahmana of good behaviour, the earth
is satisfied. And she poureth upon him showers of wealth. The giver of
food walketh first, after him the speaker of truth and he that giveth
unto persons that do not solicit. But the three go to the same place.'"

[13] _Japa_ is the silent recitation of particular _Mantras_.

[14] _Mantras_ are particular formulae of worship. They are for
the most part rhythmic compositions, believed to be of great
efficacy.

[15] The _Homa_ is that sacrificial rite which consists of
pouring libations of clarified butter into fire.

[16] _Vedamayi nou_. Lit, a boat made of the Vedas.

Vaisampayana continued, "Hearing all this, Yudhishthira, along with his
younger brothers, impelled by curiosity, again addressed the high-souled
Markandeya, saying, 'O great _Muni_, what is the distance of Yama's
region from that of men? What is its measurement? How also do men pass
it over? And by what means? O, tell me all this!'

"Markandeya said, 'O king, O them foremost of virtuous men, this
question of thine appertains to a great mystery. It is sacred and much
applauded by the _Rishis_. Appertaining as it also does to virtue, I
will speak of it to thee. The distance of Yama's region from the abode
of men is, O king, eighty-six thousand _Yojanas_! The way is over space,
without water, and very terrible to behold; Nowhere on that road is the
shade of a tree, nowhere any water, and nowhere any resting place in
which the traveller, when fatigued, may rest for some moments. And men
and women and all on earth that have life, are forcibly led along this
way by the messengers of Yama. Those creatures that obey the mandates of
the grim king, and they, O king, that have given horses and other good
conveyances unto Brahmanas, proceed along this way on those animals and
vehicles. And they that have given umbrellas proceed along this way with
umbrellas warding off the sun's rays. And they that have given food,
proceed without hunger, while they that have not given food proceed
afflicted with hunger. And they that have given robes, proceed along
this way attired in robes while they that have given none, proceed
naked. And they that have given gold, proceed in happiness, themselves
decked in ornaments. And they that have given land, proceed with every
desire completely gratified. And they that have given grain, proceed
without being afflicted with any want. And they that have given houses,
proceed happily on cars. And those men that have given something to
drink, proceed with cheerful hearts unafflicted with thirst. And they
that have given lights, proceed happily lighting the way before them.
And they that have given kine, proceed along the way happily, freed from
all their sins. And they that have fasted for a month, proceed on cars
drawn by swans. And they who have fasted for six nights, proceed on cars
drawn by peacocks. And, O son of Pandu, he that fasteth three nights
upon only one meal without a second during this period goeth into a
region free from disease and anxiety. And water hath this excellent
property that it produceth happiness in the region of Yama. And they
that give water find for themselves a river there of the name of
Pushpodaka. And the givers of water on the earth drink cool and
ambrosial draughts from that stream. And they that are of evil deeds
have pus ordained for them. Thus, O great king, that river serveth all
purposes. Therefore, O king, adore thou duly these Brahmanas (that are
with thee). Weak in limbs owing to the way he has walked, and besmeared
with the dust of the high-road, the traveller enquireth for the name of
him who giveth food, and cometh in hope to his house. Adore thou him
with reverent attention, for he indeed is a guest, and he is a Brahmana.
The gods with Indra at their head follow him as he proceedeth. And if he
is adored, the gods with Indra become gratified, and if he is not
adored, the celestials with their chief become cheerless. Therefore, O
thou foremost of kings, worship thou these Brahmanas duly. I have thus
spoken to thee upon a hundred subjects. What dost thou desire to hear
from me again?'

"Yudhishthira said, 'O master, conversant thou art with virtue and
morality, and so I desire to repeatedly listen to thee as thou speakest
on sacred subjects appertaining to virtue and morals.'

"Markandeya said, 'O king, I will now speak on another sacred subject
appertaining to eternal interests and capable of washing off all sins.
Listen thou with rapt attention. O thou foremost of the Bharatas, the
merit equal to that of giving away a _Kapila_ cow in (the _tirtha_
called) _Jyeshtha-Pushkara_ arises from washing the feet of Brahmanas.
As long as the earth remains wet with water which a Brahmana hath
touched with his feet, so long do _Pitris_ drink water of cups made of
lotus-leaves. If the guest is welcomed (with enquiries about his
welfare), the deities of fire become glad; and if he is offered a seat,
it is the god of a hundred sacrifices, who is gratified. If his feet are
washed, it is the _Pitris_ who are delighted; and if he is fed it is
_Prajapati_ that is pleased. One should with collected soul, give a cow
when (during her throes) the feet and head of her calf are visible,
before her delivery is complete. A cow with her calf in the air in
course of falling from the uterus to the earth, is to be regarded as
equal to the earth herself. He, therefore, that giveth away such a cow,
reapeth the merit of giving away the earth. And he that giveth away such
a cow, is adored in heaven for as many thousands of _Yugas_ as there are
bristles on the bodies of the animal and her young one together. And, O
Bharata, he that having accepted a thing in gift giveth it away
immediately unto a person that is virtuous and honest, reapeth very
great merit. Without doubt, he reapeth the fruit of giving away the
whole earth to her utmost limits and with her oceans and seas and caves,
her mountains and forests and woods. That Brahmana who eateth in silence
from a plate, keeping his hands between his knees, succeedeth in
rescuing others. And those Brahmanas that abstain from drink and who are
never spoken of by others as having any faults and who daily read the
_Samhitas_, are capable of rescuing others. Libations of butter and
edible offerings should all be presented to a Brahmana who is learned in
the _Vedas_. And as libations of clarified butter poured into fire never
go in vain, so gift to virtuous Brahmanas learned in the _Vedas_ can
never go in vain. The Brahmanas have anger for their weapon; they never
fight with arms of iron and steel. Indeed the Brahmanas slay with anger
like Indra slaying the Asuras with his thunder-bolt. Thus prelection
appertaining to virtue and morality is now over. Hearing this, the
_Munis_ of the forest of _Naimisha_ were filled with delight. And those
ascetics were also freed from grief and anger by listening to it. And
they were also purged of all their sins in consequence of this. And, O
king, those human beings that listen to it become freed from the
obligation of rebirth.'