A	»	B	»	C	»	D	»	E
F	»	G	»	H	»	I	»	J
K	»	L	»	M	»	N	»	O
P	»		R	»	S	»		T
U	»		V	»	W	»		Z

Uriah Smith - "The United States in the Light of Prophecy"

Various - "The Mirror of Literature, Amusement, and Instruction,"

W.W. Jacobs - "The Castaway"

Various - "O. Henry Memorial Award Prize Stories of 1920"

Gray Gets New Ingram Role; Lovett Heading Ingram Digital
Moreover Technologies - Premier purveyor of real-time news and RSS feeds from across the Web

PW Morning Report, January 6, 2009">The PW Morning Report, January 6, 2009
Ad - Get Info for Book Publishing from 14 search engines in 1.

Richard Seaver Dies
'While digital has been James' primary focus, he has shown great fluidity in moving between both the physical and the digital sides of the business, as most discussions with industry partners these days move dynamically back and forth between the two

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




"'The fowler replied, "The bodily afflictions should be cured with
medicines, and the mental ones with spiritual wisdom. This is the power
of knowledge. Knowing this, the wise should not behave like boys. Men of
low intelligence are overpowered with grief at the occurrence of
something which is not agreeable to them, or non-occurrence of something
which is good or much desired. Indeed, all creatures are subject to this
characteristic (of grief or happiness). It is not merely a single
creature or class that is subject to misery. Cognisant of this evil,
people quickly mend their ways, and if they perceive it at the very
outset they succeed in curing it altogether. Whoever grieves for it,
only makes himself uneasy. Those wise men whose knowledge has made them
happy and contented, and who are indifferent to happiness and misery
alike, are really happy. The wise are always contented and the foolish
always discontented. There is no end to discontentment, and contentment
is the highest happiness. People who have reached the perfect way, do
not grieve, they are always conscious of the final destiny of all
creatures. One must not give way to discontent[17] for it is like a
virulent poison. It kills persons of undeveloped intelligence, just as a
child is killed by an enraged snake. That man has no manliness whose
energies have left him and who is overpowered with perplexity when an
occasion for the exercise of vigour presents itself. Our actions are
surely followed by their consequences. Whoever merely gives himself up
to passive indifference (to worldly affairs) accomplishes no good.
Instead of murmuring one must try to find out the way by which he can
secure exemption from (spiritual) misery; and the means of salvation
found, he must then free himself from sensuality. The man who has
attained a high state of spiritual knowledge is always conscious of the
great deficiency (instability) of all matter. Such a person keeping in
view the final doom (of all), never grieves. I too, O learned man, do
not grieve; I stay here (in this life) biding my time. For this reason,
O best of men, I am not perplexed (with doubts)". The Brahmana said,
"Thou art wise and high in spiritual knowledge and vast is thy
intelligence. Thou who art versed in holy writ, art content with thy
spiritual wisdom. I have no cause to find fault with thee. Adieu, O best
of pious men, mayst thou be prosperous, and may righteousness shield
thee, and mayst thou be assiduous in the practice of virtue."'

[17] _Vishada_ is the original. It means discontent, but here it
means more a mixture of discontent, perplexity and confusion
than mere discontent.

"Markandeya continued, 'The fowler said to him, "Be it so." And the good
Brahmana walked round him[18] and then departed. And the Brahmana
returning home was duly assiduous in his attention to his old parents. I
have thus, O pious Yudhishthira, narrated in detail to thee this history
full of moral instruction, which thou, my good son, didst ask me to
recite,--the virtue of women's devotion to their husbands and that of
filial piety.' Yudhishthira replied, 'O most pious Brahmana and best of
_munis_, thou hast related to me this good and wonderful moral story;
and listening to thee, O learned man, my time has glided away like a
moment; but, O adorable sir, I am not as yet satiated with hearing this
moral[19] discourse.'"

[18] A form of Hindu etiquette at parting.

[19] It is so very difficult to translate the word
_Karma_,--religion and morals were invariably associated with
each other in ancient Hindu mind.


SECTION CCXVI

Vaisampayana continued, "The virtuous king Yudhishthira, having listened
to this excellent religious discourse, again addressed himself to the
_rishi_ Markandeya saying, 'Why did the fire-god hide himself in water
in olden times, and why is it that Angiras of great splendour
officiating as fire-god, used to convey[20] oblations during his
dissolution. There is but one fire, but according to the nature of its
action, it is seen to divide itself into many. O worshipful sir, I long
to be enlightened on all these points,--How the Kumara[21] was born, how
he came to be known as the son of Agni (the fire-god) and how he was
begotten by Rudra or Ganga and Krittika. O noble scion of Bhrigu's race,
I desire to learn all this accurately as it happened. O great _muni_, I
am thrilled with great curiosity.' Markandeya replied, 'In this
connection this old story is cited by the learned, as to how the carrier
of oblations (the fire-god) in a fit of rage, sought the waters of the
sea in order to perform a penance, and how the adorable Angiras
transforming himself into the fire-god,[22] destroyed darkness and
distressed the world with his scorching rays. In olden times, O
long-armed hero, the great Angiras performed a wonderful penance in his
hermitage; he even excelled the fire-god, the carrier of oblations, in
splendour and in that state he illumined the whole universe. At that
time the fire-god was also performing a penance and was greatly
distressed by his (Angirasa's) effulgence. He was greatly depressed, but
did not know what to do. Then that adorable god thought within himself,
"Brahma has created another fire-god for this universe. As I have been
practising austerities, my services as the presiding deity of fire have
been dispensed with;" and then he considered how he could re-establish
himself as the _god_ of fire. He beheld the great _muni_ giving heat to
the whole universe like fire, and approached him slowly with fear. But
Angiras said to him, "Do thou quickly re-establish yourself as the fire
animating the universe, thou art well-known in the three stable worlds
and thou wast first created by Brahma to dispel darkness. Do thou, O
destroyer of darkness, quickly occupy thine own proper place." Agni
replied, "My reputation has been injured now in this world. And thou art
become the fire-god, and people will know thee, and not me, as fire. I
have relinquished my god-hood of fire, do thou become the primeval fire
and I shall officiate as the second or Prajapatyaka fire." Angiras
replied, "Do thou become the fire-god and the destroyer of darkness and
do thou attend to thy sacred duty of clearing people's way to heaven,
and do thou, O lord, make me speedily thy first child."' Markandeya
continued, 'Hearing these words of Angiras, the fire-god did as desired,
and, O king, Angiras had a son named Vrihaspati. Knowing him to be the
first son of Angiras by Agni, the gods, O Bharata, came and enquired
about the mystery. And thus asked by the gods he then enlightened them,
and the gods then accepted the explanation of Angiras. In this
connection, I shall describe to thee religious sorts of fire of great
effulgence which are here variously known in the Brahmanas[23] by their
respective uses.'"

[20] Agni or fire was supposed to convey the oblations offered
by men to the gods.

[21] _Kumara_ means a boy, hence a prince. Here Kartika the
war-god is meant.

[22] By carrying their oblations to the gods.

[23] Portions of the Vedas.


SECTION CCXVII

"Markandeya continued, 'O ornament of Kuru's race, he (Angiras) who was
the third son of Brahma had a wife of the name of Subha. Do thou hear of
the children he had by her. His son Vrihaspati, O king, was very famous,
large-hearted and of great bodily vigour. His genius and learning were
profound, and he had a great reputation as a counsellor. Bhanumati was
his first-born daughter. She was the most beautiful of all his children.
Angiras's second daughter was called Raga.[24] She was so named because
she was the object of all creature's love. Siniwali was the third
daughter of Angiras. Her body was of such slender make that she was
visible at one time and invisible at another; and for this reason she
was likened to _Rudra's_ daughter. Archismati was his fourth daughter,
she was so named from her great refulgence. And his fifth daughter was
called _Havishmati_, so named from her accepting _havis_ or oblations.
The sixth daughter of Angiras was called Mahismati the pious. O
keen-witted being, the seventh daughter of Angiras is known by the name
of Mahamati, who is always present at sacrifices of great splendour, and
that worshipful daughter of Angiras, whom they call unrivalled and
without portion, and about whom people utter the words _kuhu kuhu_
(wonder), is known by the name of Kuhu.'"

[24] _Raga_ means love.


SECTION CCXVIII

"Markandeya continued, 'Vrihaspati had a wife (called Tara) belonging to
the lunar world. By her, he had six sons partaking of the energy of
fire, and one daughter. The fire in whose honour oblations of clarified
butter are offered at the Paurnamasya and other sacrifices, was a son of
Vrihaspati called Sanju; he was of great ascetic merit. At the
_Chaturmasya_ (four-monthly) and _Aswamedha_ (horse) sacrifices, animals
are offered first in his honour, and this powerful fire is indicated by
numerous flames. Sanju's wife was called Satya, she was of matchless
beauty and she sprang from Dharma (righteousness) for the sake of truth.
The blazing fire was his son, and he had three daughters of great
religious merit. The fire which is honoured with the first oblations at
sacrifices is his first son called Bharadwaja. The second son of Sanju
is called Bharata in whose honour oblations of clarified butter are
offered with the sacrificial ladle (called Sruk) at all the full moon
(_Paurnamasaya_) sacrifices. Beside these, three sons of whom Bharata is
the senior, he had a son named Bharata and a daughter called Bharati.
The Bharata fire is the son of _Prajapati_ Bharata _Agni_ (fire). And, O
ornament of Bharata's race, because he is greatly honoured, he is also
called the great. Vira is Bharadwaja's wife; she gave birth to Vira. It
is said by the Brahmanas that he is worshipped like _Soma_ (with the
same hymns) with offerings of clarified butter. He is joined with Soma
in the secondary oblation of clarified butter and is also called
Rathaprabhu, Rathadhwana and Kumbhareta. He begot a son named Siddhi by
his wife Sarayu, and enveloped the sun with his splendour and from being
the presiding genius of the fire sacrifice he is ever mentioned in the
hymns in praise of fire. And the fire _Nischyavana_ praises the earth
only; he never suffers in reputation, splendour and prosperity. The
sinless fire Satya blazing with pure flame is his son. He is free from
all taint and is not defiled by sin, and is the regulator of time. That
fire has another name Nishkriti, because he accomplished the _Nishkriti_
(relief) of all blatant creatures here. When properly worshipped he
vouchsafes good fortune. His son is called Swana, who is the generator
of all diseases; he inflicts severe sufferings on people for which they
cry aloud, and moves in the intelligence of the whole universe. And the
other fire (Vrihaspati's third son) is called Viswajit by men of
spiritual wisdom. The fire, which is known as the internal heat by which
the food of all creatures is digested, is the fourth son of Vrihaspati
known through all the worlds, O Bharata, by the name of Viswabhuk. He is
self-restrained, of great religious merit, and is a _Brahmacharin_ and
he is worshipped by Brahmanas at the Paka-sacrifices. The sacred river
Gomati was his wife and by her all religious-minded men perform their
rites. And that terrible water-drinking sea fire called Vadava is the
fifth son of Vrihaspati. This Brahmic fire has a tendency to move
upwards and hence it is called _Urdhvabhag_, and is seated in the vital
air called _Prana_. The sixth son is called the great Swishtakrit; for
by him oblations became _swishta_ (_su_, excellently, and _ishta_,
offered) and the _udagdhara_ oblation is always made in his honour. And
when all creatures are claimed, the fire called Manyauti becomes filled
with fury. This inexorably terrible and highly irascible fire is the
daughter of Vrihaspati, and is known as _Swaha_ and is present in all
matter. (By the respective influence of the three qualities of _sattwa,
rajas_ and _tamas_, Swaha had three sons). By reason of the first she
had a son who was equaled by none in heaven in personal beauty, and
from this fact he was surnamed by the gods as the _Kama_-fire.[25] (By
reason of the second) she had a son called the _Amogha_ or invincible
fire, the destroyer of his enemies in battle. Assured of success he
curbs his anger and is armed with a bow and seated on a chariot and
adorned with wreaths of flowers. (From the action of the third quality)
she had a son, the great _Uktha_ (the means of salvation) praised by
(akin to) three Ukthas.[26] He is the originator of the great word[27]
and is therefore known as the Samaswasa or the means of rest
(salvation).'"

[25] Kama is the name of the god of love, Indian Cupid.

[26] The body, the exciting Cause of our actions is an _uktha_,
the soul of the vivifier of the body is the second _uktha_, and
the Supreme Spirit, the inciter of the soul is the third.

[27] The word of God.


SECTION CCXIX

"Markandeya continued, 'He (_Uktha_) performed a severe penance lasting
for many years, with the view of having a pious son equal unto _Brahma_
in reputation. And when the invocation was made with the _vyahriti_
hymns and with the aid of the five sacred fires, _Kasyapa, Vasistha,
Prana_, the son of _Prana, Chyavana_, the son of _Angiras_, and
_Suvarchaka_--there arose a very bright energy (force) full of the
animating (creative) principle, and of five different colours. Its head
was of the colour of the blazing fire, its arms were bright like the sun
and its skin and eyes were golden-coloured and its feet, O Bharata, were
black. Its five colours were given to it by those five men by reason of
their great penance. This celestial being is therefore described as
appertaining to five men, and he is the progenitor of five tribes. After
having performed a penance for ten thousand years, that being of great
ascetic merit produced the terrible fire appertaining to the _Pitris_
(manes) in order to begin the work of creation, and from his head and
mouth respectively he created Vrihat and Rathantara (day and night) who
quickly steal away (life, &c.). He also created Siva from his navel,
Indra from his might and wind and fire from his soul, and from his two
arms sprang the hymns _Udatta_ and _Anudatta_. He also produced the
mind, and the five senses, and other creatures. Having created these, he
produced the five sons of the _Pitris_. Of these _Pranidhi_ was the son
of _Vrihadratha_. Vrihadratha was the son of Kasyapa. Bhanu was the
godson of Chyavana, Saurabha, the son of Suvarchaka, and Anudatta, the
son of Prana. These twenty-five beings are reputed (to have been created
by him). Tapa also created fifteen other gods who obstruct
sacrifices[28]. They are Subhima, Bhima, Atibhima, Bhimavala, Avala,
Sumitra, Mitravana, Mitasina, Mitravardhana and Mitradharaman,[29] and
Surapravira, Vira, Suveka, Suravarchas and Surahantri. These gods are
divided into three classes of five each. Located here in this world,
they destroy the sacrifices of the gods in heaven; they frustrate their
objects and spoil their oblations of clarified butter. They do this only
to spite the sacred fires carrying oblations to the gods. If the
officiating priests are careful, they place the oblations in their
honour outside of the sacrificial altar. To that particular place where
the sacred fire may be placed, they cannot go. They carry the oblation
of their votaries by means of wings. When appeased by hymns, they do not
frustrate the sacrificial rites. Vrihaduktha, another son of Tapa,
belongs to the Earth. He is worshipped here in this world by pious men
performing _Agnihotra_ sacrifices. Of the son of Tapa who is known as
Rathantara, it is said by officiating priests that the sacrificial
oblation offered in his honour is offered to Mitravinda. The celebrated
Tapa was thus very happy with his sons.'"

[28] In Hindu Mythology there are no gods who destroy
sacrifices. It is only the Asuras who do so. The Burdwan
translator renders this passage,--"fifteen other gods belonging
to western nations or _Asuras_." It is noticeable that the
beings that were denounced as _Asuras_ by the Hindus were
worshipped as Gods (_Asuras_) by the followers of Zarathustra.

[29] In connection with the names of these Mitra-gods, it is to
be remembered that Mitra was the name of the principal god of
the ancient Persians.


SECTION CCXX

"Markandeya continued, 'The fire called Bharata was bound by severe
rules of asceticism. Pushtimati is another name of his fire; for when he
is satisfied he vouchsafes _pushti_ (development) to all creatures, and
for this reason he is called _Bharata_ (or the Cherisher). And that
other fire, by name Siva, is devoted to the worship of Sakti (the forces
of the presiding deity of the forces of Nature), and because he always
relieves the sufferings of all creatures afflicted with misery, he is
called Siva (the giver of good). And on the acquisition of great ascetic
wealth by _Tapa_, an intelligent son named Puranda was born to inherit
the same. Another son named Ushma was also born. This fire is observed
in the vapour of all matter. A third son Manu was born. He officiated as
Prajapati. The Brahmanas who are learned in the Vedas, then speak of the
exploits of the fire Sambhu. And after that the bright Avasathya fire of
great refulgence is spoken of by the Brahmanas. Tapa thus created the
five Urjaskara fires, all bright as gold. These all share the _Soma_
drink in sacrifices. The great sun-god when fatigued (after his day's
labours) is known as the Prasanta fire. He created the terrible _Asuras_
and various other creatures of the earth. Angiras, too created the
_Prajapati_ Bhanu, the son of Tapa. He is also called Vrihadbhanu (the
great Bhanu) by Brahmanas learned in the _Vedas_. Bhanu married Supraja,
and Brihadbhanu the daughter of Surya (the sun-god). They gave birth to
six sons; do thou hear of their progeny. The fire who gives strength to
the weak is called Valada (or the giver of strength). He is the first
son of Bhanu, and that other fire who looks terrible when all the
elements are in a tranquil state is called the Manjuman fire; he is the
second son of Bhanu. And the fire in whose honour oblations of clarified
butter are enjoined to be made here at the _Darsa_ and _Paurnamasya_
sacrifices and who is known as Vishnu in this world, is (the third son
of Bhanu) called Angiras, or Dhritiman. And the fire to whom with Indra,
the _Agrayana_ oblation is enjoined to be made is called the Agrayana
fire. He is the (fourth) son of Bhanu. The fifth son of Bhanu is Agraha
who is the source of the oblations which are daily made for the
performance of the _Chaturmasya_ (four-monthly) rites. And Stuva is the
sixth son of Bhanu. Nisa was the name of another wife of that Manu who
is known by the name of Bhanu. She gave birth to one daughter, the two
Agnishtomas, and also five other fire-gods. The resplendent fire-god who
is honoured with the first oblations in company with the presiding deity
of the clouds is called Vaiswanara. And that other fire who is called
the lord of all the worlds is Viswapati, the second son of Manu. And the
daughter of Manu is called Swistakrit, because by oblations unto her one
acquires great merit. Though she was the daughter of Hiranyakasipu, she
yet became his wife for her evil deeds. She is, however, one of the
Prajapatis. And that other fire which has its seats in the vital airs of
all creatures and animates their bodies, is called Sannihita. It is the
cause of our perceptions of sound and form. That divine spirit whose
course is marked with black and white stains, who is the supporter of
fire, and who, though free from sin, is the accomplisher of desired
_karma_, whom the wise regard as a great _Rishi_, is the fire Kapila,
the propounder of the _Yoga_ system called Sankhya. The fire through
whom the elementary spirits always receive the offerings called _Agra_
made by other creatures at the performance of all the peculiar rites in
this world is called Agrani. And these other bright fires famous in the
world, were created for the rectification of the _Agnihotra_ rites when
marred by any defects. If the fires interlap each other by the action of
the wind, then the rectification must be made with the _Ashtakapala_
rites in honour of the fire Suchi. And if the southern fire comes in
contact with the two other fires, then rectification must be made by the
performance of the _Ashtakapala_ rites in honour of the fire Viti. If
the fires in their place called Nivesa come in contact with the fire
called Devagni, then the _Ashtakapala_ rites must be performed in honour
of the fire Suchi for rectification. And if the perpetual fire is
touched by a woman in her monthly course, then for rectification the
_Ashtakapala_ rites must be performed in honour of the fire called
Dasyuman. If at the time of the performance of this _Agnihotra_ rites
the death of any creature is spoken of, or if animals die, then
rectification must be made with the performance of the _Ashtakapala_
rites in honour of the Suraman fire. The Brahmana, who while suffering
from a disease is unable to offer oblations to the sacred fire for three
nights, must make amends for the same by performing the _Ashtakapala_
rites in honour of the northern fire. He who has performed the _Darsa_
and the _Paurnamasya_ rites must make the rectification with the
performance of the _Ashtakapala_ rites in honour of the Patikrit fire.
If the fire of a lying-in room comes in contact with the perpetual
sacred fire, then rectification must be made with the performance of
_Ashtakapala_ rites in honour of the Agniman fire.'"


SECTION CCXXI

"Markandeya continued, 'Mudita, the favourite wife of the fire Swaha,
used to live in water. And Swaha who was the regent of the earth and sky
begot in that wife of his a highly sacred fire called Advanta. There is
a tradition amongst learned Brahmanas that this fire is the ruler and
inner soul of all creatures. He is worshipful, resplendent and the lord
of all the great _Bhutas_ here. And that fire, under the name of
Grihapati, is ever worshipped at all sacrifices and conveys all the
oblations that are made in this world. That great son of Swaha--the
great Adbhuta fire is the soul of the waters and the prince and regent
of the sky and the lord of everything great. His (son), the Bharata
fire, consumes the dead bodies of all creatures. His first Kratu is
known as Niyata at the performance of the _Agnishtoma_ sacrifice. That
powerful prime fire (_Swaha_) is always missed by the gods, because when
he sees Niyata approaching him he hides himself in the sea from fear of
contamination. Searching for him in every direction, the gods could not
(once) find him out and on beholding Atharvan the fire said to him, "O
valiant being, do thou carry the oblations for the gods! I am disabled
from want of strength. Attaining the state of the red-eyed fire, do thou
condescend to do me this favour!" Having thus advised Atharvan, the fire
went away to some other place. But his place of concealment was divulged
by the finny tribe. Upon them the fire pronounced this curse in anger,
"You shall be the food of all creatures in various ways." And then that
carrier of oblations spoke unto _Atharvan_ (as before). Though entreated
by the gods, he did not agree to continue carrying their oblations. He
then became insensible and instantly gave up the ghost. And leaving his
material body, he entered into the bowels of the earth. Coming into
contact with the earth, he created the different metals. Force and scent
arose from his pus; the _Deodar_ pine from his bones; glass from his
phlegm; the _Marakata_ jewel from his bile; and the black iron from his
liver. And all the world has been embellished with these three
substances (wood, stone and iron). The clouds were made from his nails,
and corals from his veins. And, O king, various other metals were
produced from his body. Thus leaving his material body, he remained
absorbed in (spiritual) meditation. He was roused by the penance of
Bhrigu and Angiras. The powerful fire thus gratified with penance,
blazed forth intensely. But on beholding the _Rishi_ (Atharvan), he
again sought his watery refuge. At this extinction of the fire, the
whole world was frightened, and sought the protection of Atharvan, and
the gods and others began to worship him. Atharvan rummaged the whole
sea in the presence of all those beings eager with expectation, and
finding out the fire, himself began the work of creation. Thus in olden
times the fire was destroyed and called back to life by the adorable
Atharvan. But now he invariably carries the oblations of all creatures.
Living in the sea and travelling about various countries, he produced
the various fires mentioned in the _Vedas_.

"'The river Indus, the five rivers (of the Punjab), the Sone, the
Devika, the Saraswati, the Ganga, the Satakumbha, the Sarayu, the
Gandaki, the Charmanwati, the Mahi, the Medha, the Medhatithi, the three
rivers Tamravati, the Vetravati, and the Kausiki; the Tamasa, the
Narmada, the Godavari, the Vena, the Upavena, the Bhima, the Vadawa, the
Bharati, the Suprayoga, the Kaveri, the Murmura, the Tungavenna, the
Krishnavenna and the Kapila, these rivers, O Bharata, are said to be the
mothers of the fires! The fire called Adbhuta had a wife of the name
of Priya, and Vibhu was the eldest of his sons by her. There are as many
different kinds of _Soma sacrifices_ as the number of fires mentioned
before. All this race of fires, first-born of the spirit of Brahma,
sprang also from the race of Atri. Atri in his own mind conceived these
sons, desirous of extending the creation. By this act, the fires came
out of his own Brahmic frame. I have thus narrated to thee the history
of the origin of these fires. They are great, resplendent, and
unrivalled in power, and they are the destroyers of darkness. Know that
the powers of those fires are the same as those of the Adbhuta fire as
related in the Vedas. For all these fires are one and same. This
adorable being, the first born fire, must be considered as one. For like
the _Jyotishtoma_ sacrifice he came out of Angiras body in various
forms. I have thus described to thee the history of the great race of
Agni (fires) who when duly worshipped with the various hymns, carry the
oblations of all creatures to the gods.'"