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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




"Yudhishthira said, 'O eminently virtuous one, O mighty sage, of the
bestowal of gifts and the observance of asceticism, which is of greater
efficacy in the next world, and which, harder of practice?'

"Vyasa said, 'There is nothing, O child, in this world harder to
practise than charity. Men greatly thirst after wealth, and wealth also
is gotten with difficulty. Nay, renouncing even dear life itself, heroic
men, O magnanimous one, enter into the depths of the sea and the forest
for the sake of wealth. For wealth, some betake themselves to
agriculture and the tending of kine, and some enter into servitude.
Therefore, it is extremely difficult to part with wealth that is
obtained with such trouble. Since nothing is harder to practise than
charity, therefore, in my opinion, even the bestowal of boons is
superior to everything. Specially is this to be borne in mind that
well-earned gains should, in proper time and place, be given away to
pious men. But the bestowal of ill-gotten gains can never rescue the
giver from the evil of rebirth. It hath been declared, O Yudhishthira,
that by bestowing, in a pure spirit, even a slight gift in due time and
to a fit recipient, a man attaineth inexhaustible fruit in the next
world. In this connection is instanced the old story regarding the fruit
obtained by _Mudgala_, for having given away only a _drona_[45] of
corn.'"

[45] A very small measure.


SECTION CCLVIII

"Yudhishthira said, 'Why did that high-souled one give away a drona of
corn? And, O eminently pious one, to whom and in what prescribed way did
he give it? Do thou tell me this. Surely, I consider the life of that
virtuous person as having borne fruit with whose practices the possessor
himself of the six attributes, witnessing everything, was well pleased.'

"Vyasa said, 'There lived, O king, in Kurukshetra a virtuous man (sage),
Mudgala by name. And he was truthful, and free from malice, and of
subdued senses. And he used to lead the _Sila_ and _Unchha_ modes of
life.[46] And although living like a pigeon, yet that one of mighty
austerities entertained his guests, celebrated the sacrifice called
_Istikrita_, and performed other rites. And that sage together with his
son and wife, ate for a fortnight, and during the other fortnight led
the life of a pigeon, collecting a _drona_ of corn. And celebrating the
_Darsa_ and _Paurnamasya_ sacrifices, that one devoid of guile, used to
pass his days by taking the food that remained after the deities and the
guests had eaten. And on auspicious lunar days, that lord of the three
worlds, Indra himself, accompanied by the celestials used, O mighty
monarch, to partake of the food offered at his sacrifice. And that one,
having adopted the life of a _Muni_, with a cheerful heart entertained
his guests also with food on such days. And as that high-souled one
distributed his food with alacrity, the remainder of the _drona_ of corn
increased as soon as a guest appeared. And by virtue of the pure spirit
in which the sage gave a way, that food of his increased so much that
hundreds upon hundreds of learned Brahmanas were fed with it.

[46] Picking up for support (1) ears of corn and (2) individual
grains, left on the field by husbandmen after they have gathered
and carried away the sheaves, are called the Sila and the Unchha
modes of life.

"'And, O king, it came to pass that having heard of the virtuous Mudgala
observant of vows, the _Muni_ Durvasa, having space alone for his
covering,[47] his accoutrements worn like that of maniac, and his head
bare of hair, came there, uttering, O Pandava various insulting words.
And having arrived there that best of _Munis_ said unto the Brahmana,
"Know thou, O foremost of Brahmanas, that I have come hither seeking for
food." Thereupon Mudgala said unto the sage, "Thou art welcome!" And
then offering to that maniac of an ascetic affected by hunger, water to
wash his feet and mouth, that one observant of the vow of feeding
guests, respectfully placed before him excellent fare. Affected by
hunger, the frantic _Rishi_ completely exhausted the food that had been
offered unto him. Thereupon, Mudgala furnished him again with food. Then
having eaten up all that food, he besmeared his body with the unclean
orts and went away as he had come. In this manner, during the next
season, he came again and ate up all the food supplied by that wise one
leading the _Unchha_ mode of life. Thereupon, without partaking any food
himself, the sage Mudgala again became engaged in collecting corn,
following the _Unchha_ mode. Hunger could not disturb his equanimity.
Nor could anger, nor guile, nor a sense of degradation, nor agitation,
enter into the heart of that best of Brahmanas leading the _Unchha_ mode
of life along with his son and his wife. In this way, Durvasa having
made up his mind, during successive seasons presented himself for six
several times before that best of sages living according to the _Unchha_
mode; yet that _Muni_ could not perceive any agitation in Mudgala's
heart; and he found the pure heart of the pure-souled ascetic always
pure. Thereupon, well-pleased, the sage addressed Mudgala, saying,
"There is not another guileless and charitable being like thee on earth.
The pangs of hunger drive away to a distance the sense of righteousness
and deprive people of all patience. The tongue, loving delicacies,
attracteth men towards them. Life is sustained by food. The mind,
moreover, is fickle, and it is hard to keep it in subjection. The
concentration of the mind and of the senses surely constitutes ascetic
austerities. It must be hard to renounce in a pure spirit a thing earned
by pains. Yet, O pious one, all this hath been duly achieved by thee. In
thy company we feel obliged and gratified. Self-restraint, fortitude,
justice, control of the senses and of faculties, mercy, and virtue, all
these are established in thee. Thou hast by the deeds conquered the
different worlds and have thereby obtained admission into paths of
beautitude. Ah! even the dwellers of heaven are proclaiming thy mighty
deeds of charity. O thou observant of vows, thou shalt go to heaven even
in thine own body."

[47] Naked.

"'Whilst the _Muni_ Durvasa was speaking thus, a celestial messenger
appeared before Mudgala, upon a car yoked with swans and cranes, hung
with a neat work of bells, scented with divine fragrance, painted
picturesquely, and possessed of the power of going everywhere at will.
And he addressed the Brahmana sage, saying, "O sage, do thou ascend into
this chariot earned by thy acts. Thou hast attained the fruit of thy
asceticism!"

"'As the messenger of the gods was speaking thus, the sage told him, "O
divine messenger, I desire that thou mayst describe unto me the
attributes of those that reside there. What are their austerities, and
what their purposes? And, O messenger of the gods, what constitutes
happiness in heaven, and what are the disadvantages thereof? It is
declared by virtuous men of good lineage that friendship with pious
people is contracted by only walking with them seven paces. O lord, in
the name of that friendship I ask thee, Do thou without hesitation tell
me the truth, and that which is good for me now. Having heard thee, I
shall, according to thy words, ascertain the course I ought to
follow."'"


SECTION CCLIX

"'The messenger of the gods said, "O great sage, thou art of simple
understanding; since, having secured that celestial bliss which bringeth
great honour, thou art still deliberating like an unwise person. O
_Muni_, that region which is known as heaven, existeth there above us.
Those regions tower high, and are furnished with excellent paths, and
are, O sage, always ranged by celestial cars. Atheists, and untruthful
persons, those that have not practised ascetic austerities and those
that have not performed great sacrifices, cannot repair thither. Only
men of virtuous souls, and those of subdued spirits, and those that have
their faculties in subjection, and those that have controlled their
senses, and those that are free from malice, and persons intent on the
practice of charity; and heroes, and men bearing marks of battle, after
having, with subdued senses and faculties, performed the most
meritorious rites, attain those regions, O Brahmana, capable of being
obtained only by virtuous acts, and inhabited by pious men. There, O
Mudgala, are established separately myriads of beautiful, shining, and
resplendent worlds bestowing every object of desire, owned by those
celestial beings, the gods, the _Sadhyas_, and the _Vaiswas_, the great
sages, _Yamas_, and the _Dharmas_, and the _Gandharvas_ and the
_Apsaras_. And there is that monarch of mountains the golden Meru
extending over a space of thirty-three thousand _Yojanas_. And there, O
Mudgala, are the sacred gardens of the celestials, with Nandana at their
head, where sport the persons of meritorious acts. And neither hunger,
nor thirst, nor lassitude, nor fear, nor anything that is disgusting or
inauspicious is there. And all the odours of that place are delightful,
and all the breezes delicious to the touch. And all the sounds there are
captivating, O sage, to the ear and the heart. And neither grief, nor
decrepitude, nor labour, nor repentance also is there. That world, O
_Muni_, obtained as the fruit of one's own acts, is of this nature.
Persons repair thither by virtue of their meritorious deeds. And the
persons of those that dwell there look resplendent, and this, O Mudgala,
solely by virtue of their own acts, and not owing to the merits of
father or mothers. And there is neither sweat, nor stench, nor urine
there. And there, O _Muni_, dust doth not soils one's garments. And
their excellent garlands, redolent of divine fragrance, never fade. And,
O Brahmana, they yoke such cars as this (that I have brought). And, O
mighty sage, devoid of envy and grief and fatigue and ignorance and
malice, men who have attained heaven, dwell in those regions happily.
And, O bull among _Munis_, higher and higher over such regions there are
others endued with higher celestial virtues. Of these, the beautiful and
resplendent regions of Brahma are the foremost. Thither, O Brahmana,
repair _Rishis_ that have been sanctified by meritorious acts. And there
dwell certain beings named _Ribhus_. They are the gods of the gods
themselves. Their regions are supremely blessed, and are adored even by
the deities. These shine by their own light, and bestow every object of
desire. They suffer no pangs that women might cause, do not possess
worldly wealth, and are free from guile. The _Ribhus_ do not subsist on
oblations, nor yet on ambrosia. And they are endued with such celestial
forms that they cannot be perceived by the senses. And these eternal
gods of the celestials do not desire happiness for happiness' sake, nor
do they change at the revolution of a _Kalpa_. Where, indeed, is their
decrepitude or dissolution? For them there is neither ecstasy, nor joy,
nor happiness. They have neither happiness nor misery. Wherefore should
they have anger or aversion then, O _Muni_? O Mudgala, their supreme
state is coveted even by the gods. And that crowning emancipation, hard
to attain, can never be acquired by people subject to desire. The number
of those deities is thirty-three. To their regions repair wise men,
after having observed excellent vows, or bestowed gifts according to the
ordinance. Thou also hast easily acquired that success by thy charities.
Do thou, by effulgence displayed by virtue of thy ascetic austerities,
enjoy that condition obtained by thy meritorious acts. Such, O Brahmana,
is the bliss of heaven containing various worlds.

"'"Thus have I described unto thee the blessing of the celestial
regions. Do thou now hear from me some of the disadvantages thereof.
That in the celestial regions a person, while reaping the fruit of the
acts he hath already performed, cannot be engaged in any others, and
that he must enjoy the consequences of the former until they are
completely exhausted, and, further, that he is subject to fall after he
hath entirely exhausted his merit, form, in my opinion, the
disadvantages of heaven. The fall of a person whose mind hath been
steeped in happiness, must, O Mudgala, be pronounced as a fault. And the
discontent and regret that must follow one's stay at an inferior seat
after one hath enjoyed more auspicious and brighter regions, must be
hard to bear. And the consciousness of those about to fall is stupefied,
and also agitated by emotions. And as the garlands of those about to
fall fade away, fear invadeth their hearts. These mighty drawbacks, O
Mudgala, extend even to the regions of Brahma. In the celestial regions,
the virtues of men who have performed righteous acts, are countless.
And, O _Muni_, this is another of the attributes of the fallen that, by
reason of their merits, they take birth among men. And then they attain
to high fortune and happiness. If one, however, cannot acquire knowledge
here, one cometh by an inferior birth. The fruits of acts done in this
world are reaped in the next. This world, O Brahmana, hath been declared
to be one of acts; the others, as one of fruit. Thus have I, O Mudgala,
asked by thee, described all unto thee. Now, O pious one, with thy
favour, we shall easily set out with speed."'

"Vyasa continued, 'Having heard this speech, Mudgala began to reflect in
his mind. And having deliberated well, that best of _Munis_ spake thus
unto the celestial messenger, "O messenger of the gods, I bow unto thee.
Do thou, O sire, depart in peace. I have nothing to do with either
happiness, or heaven having such prominent defects. Persons who enjoy
heaven suffer, after all, huge misery and extreme regret in this world.
Therefore, I do not desire heaven. I shall seek for that unfailing
region repairing whither people have not to lament, or to be pained, or
agitated. Thou hast described unto me these great defects belonging to
the celestial regions. Do thou now describe unto me a region free from
faults." Thereupon the celestial messenger said, "Above the abode of
_Brahma_, there is the supreme seat of Vishnu, pure, and eternal, and
luminous known by the name of _Para Brahma_. Thither, O Brahmana, cannot
repair persons who are attached to the objects of the senses: nor can
those subject to arrogance, covetousness, ignorance, anger, and envy, go
to that place. It is only those that are free from affection, and those
free from pride, and those free from conflicting emotions, and those
that have restrained their senses, and those given to contemplation and
_Yoga_, that can repair thither." Having heard these words, the _Muni_
bade farewell to the celestial messenger, and that virtuous one leading
the _Unchha_ mode of life, assumed perfect contentment. And then praise
and dispraise became equal unto him; and a brickbat, stone, and gold
assumed the same aspect in his eyes. And availing himself of the means
of attaining _Brahma_, he became always engaged in meditation. And
having obtained power by means of knowledge, and acquired excellent
understanding, he attained that supreme state of emancipation which is
regarded as Eternal. Therefore, thou also, O Kunti's son, ought not to
grieve. Deprived thou hast truly been of a flourishing kingdom, but thou
wilt regain it by thy ascetic austerities. Misery after happiness, and
happiness after misery, revolve by turns round a man even like the point
of a wheel's circumference round the axle. After the thirteenth year
hath passed away, thou wilt, O thou of immeasurable might, get back the
kingdom possessed before thee by thy father and grand-father. Therefore,
let the fever of thy heart depart!'"

Vaisampayana continued "Having said this to Pandu's son, the worshipful
Vyasa went back to his hermitage for the purpose of performing
austerities."


SECTION CCLX

Janamejaya said, "While the high-souled Pandavas were living in those
woods, delighted with the pleasant conversation they held with the
_Munis_, and engaged in distributing the food they obtained from the
sun, with various kinds of venison to Brahmanas and others that came to
them for edibles till the hour of Krishna's meal, how, O great _Muni_,
did Duryodhana and the other wicked and sinful sons of Dhritarashtra,
guided by the counsels of Dussasana, Karna and Sakuni, deal with them? I
ask thee this. Do thou, worshipful Sir, enlighten me."

Vaisampayana said, "When, O great king, Duryodhana heard that the
Pandavas were living as happily in the woods as in a city, he longed,
with the artful Karna, Dussasana and others, to do them harm. And while
those evil-minded persons were employed in concerting various wicked
designs, the virtuous and celebrated ascetic Durvasa, following the bent
of his own will, arrived at the city of the Kurus with ten thousand
disciples. And seeing the irascible ascetic arrived, Duryodhana and his
brothers welcomed him with great humility, self-abasement and
gentleness. And himself attending on the _Rishi_ as a menial, the prince
gave him a right worshipful reception. And the illustrious _Muni_ stayed
there for a few days, while king Duryodhana, watchful of his
imprecations, attended on him diligently by day and night. And sometimes
the _Muni_ would say, 'I am hungry, O king, give me some food quickly.'
And sometimes he would go out for a bath and, returning at a late hour,
would say, 'I shall not eat anything today as I have no appetite,' and
so saying would disappear from his sight. And sometimes, coming all on a
sudden, he would say, 'Feed us quickly.' And at other times, bent on
some mischief, he would awake at midnight and having caused his meals to
be prepared as before, would carp at them and not partake of them at
all. And trying the prince in this way for a while, when the _Muni_
found that the king Duryodhana was neither angered, nor annoyed, he
became graciously inclined towards him. And then, O Bharata, the
intractable Durvasa said unto him, 'I have power to grant thee boons.
Thou mayst ask of me whatever lies nearest to thy heart. May good
fortune be thine. Pleased as I am with thee, thou mayst obtain from me
anything that is not opposed to religion and morals.'"

Vaisampayana continued, "Hearing these words of the great ascetic,
Suyodhana felt himself to be inspired with new life. Indeed, it had been
agreed upon between himself and Karna and Dussasana as to what the boon
should be that he would ask of the _Muni_ if the latter were pleased
with his reception. And the evil-minded king, bethinking himself of what
had previously been decided, joyfully solicited the following favour,
saying, 'The great king Yudhishthira is the eldest and the best of our
race. That pious man is now living in the forest with his brothers. Do
thou, therefore, once become the guest of that illustrious one even as,
O Brahmana, thou hast with thy disciples been mine for some time. If
thou art minded to do me a favour, do thou go unto him at a time when
that delicate and excellent lady, the celebrated princess of Panchala,
after having regaled with food the Brahmanas, her husbands and herself,
may lie down to rest.' The _Rishi_ replied, 'Even so shall I act for thy
satisfaction.' And having said this to Suyodhana, that great Brahmana,
Durvasa, went away in the very same state in which he had come. And
Suyodhana regarded himself to have attained all the objects of his
desire. And holding Karna by the hand he expressed great satisfaction.
And Karna, too, joyfully addressed the king in the company of his
brothers, saying, 'By a piece of singular good luck, thou hast fared
well and attained the objects of thy desire. And by good luck it is that
thy enemies have been immersed in a sea of dangers that is difficult to
cross. The sons of Pandu are now exposed to the fire of Durvasa's wrath.
Through their own fault they have fallen into an abyss of darkness.'"

Vaisampayana continued, "O king, expressing their satisfaction in this
strain, Duryodhana and others, bent on evil machinations, returned
merrily to their respective homes."


SECTION CCLXI

(_Draupadi-harana Parva_)

Vaisampayana said, "One day, having previously ascertained that the
Pandavas were all seated at their ease and that Krishna was reposing
herself after her meal, the sage Durvasa, surrounded by ten thousand
disciples repaired to that forest. The illustrious and upright king
Yudhishthira, seeing that guest arrived, advanced with his mothers to
receive him. And joining the palms of his hands and pointing to a proper
and excellent seat, he accorded the _Rishis_ a fit and respectful
welcome. And the king said unto him, 'Return quick, O adorable sir,
after performing thy diurnal ablutions and observances.' And that
sinless _Muni_, not knowing how the king would be able to provide a
feast for him and his disciples, proceeded with the latter to perform
his ablutions. And that host of the _Muni_, of subdued passions, went
into the stream for performing their ablutions. Meanwhile, O king, the
excellent princess Draupadi, devoted to her husbands, was in great
anxiety about the food (to be provided for the _Munis_). And when after
much anxious thought she came to the conclusion that means there were
none for providing a feast, she inwardly prayed to Krishna, the slayer
of Kansa. And the princess said, 'Krishna, O Krishna, of mighty arms, O
son of Devaki, whose power is inexhaustible, O Vasudeva, O lord of the
Universe, who dispellest the difficulties of those that bow down to
thee, thou art the soul, the creator and the destroyer of the Universe.
Thou, O lord, art inexhaustible and the saviour of the afflicted. Thou
art the preserver of the Universe and of all created beings. Thou art
the highest of the high, and the spring of the mental perceptions
_Akuli_ and _Chiti_![48] O Supreme and Infinite Being, O giver of all
good, be thou the refuge of the helpless. O Primordial Being, incapable
of being conceived by the soul or the mental faculties or otherwise,
thou art the ruler of all and the lord of Brahma. I seek thy protection.
O god, thou art ever kindly disposed towards those that take refuge in
thee. Do thou cherish me with thy kindness. O thou with a complexion
dark as the leaves of the blue lotus, and with eyes red as the corolla
of the lily, and attired in yellow robes with, besides, the bright
_Kaustubha_ gem in thy bosom, thou art the beginning and the end of
creation, and the great refuge of all. Thou art the supreme light and
essence of the Universe! Thy face is directed towards every point. They
call thee Supreme Germ and the depository of all treasures. Under thy
protections, O lord of the gods, all evils lose their terror. As thou
didst protect me before from Dussasana, do thou extricate me now from
this difficulty.'"

[48] Both these words are of doubtful meaning. It seems they are
employed in the Vedas to denote the faculties of knowledge and
the moral sense respectively.

Vaisampayana continued, "The great and sovereign God, and Lord of the
earth, of mysterious movements, the lord Kesava who is ever kind to the
dependents, thus adored by Krishna, and perceiving her difficulty,
instantly repaired to that place leaving the bed of Rukmini who was
sleeping by his side. Beholding Vasudeva, Draupadi bowed down to him in
great joy and informed him of the arrival of the _Munis_ and every other
thing. And having heard everything Krishna said unto her, 'I am very
much afflicted with hunger, do thou give me some food without delay, and
then thou mayst go about thy work.' At these words of Kesava, Krishna
became confused, and replied unto him, saying, 'The sun-given vessel
remains full till I finish my meal. But as I have already taken my meal
today, there is no food in it now.' Then that lotus-eyed and adorable
being said unto Krishna, 'This is no time for jest, O Krishna.--I am
much distressed with hunger, go thou quickly to fetch the vessel and
show it to me.' When Kesava, that ornament of the Yadu's race, had the
vessel brought unto him,--with such persistence, he looked into it and
saw a particle of rice and vegetable sticking at its rim. And swallowing
it he said unto her, 'May it please the god Hari, the soul of the
Universe, and may that god who partaketh at sacrifices, be satiated with
this.' Then the long-armed Krishna, that soother of miseries, said unto
Bhimasena, 'Do thou speedily invite the _Munis_ to dinner.' Then, O good
king, the celebrated Bhimasena quickly went to invite all those _Munis_,
Durvasa and others, who had gone to the nearest stream of transparent
and cool water to perform their ablutions. Meanwhile, these ascetics,
having plunged into the river, were rubbing their bodies and observing
that they all felt their stomachs to be full. And coming out of the
stream, they began to stare at one another. And turning towards Durvasa,
all those ascetics observed, 'Having bade the king make our meals ready,
we have come hither for a bath. But how, O regenerate _Rishi_, can we
eat anything now, for our stomachs seem to be full to the throat. The
repast hath been uselessly prepared for us. What is the best thing to be
done now?' Durvasa replied, 'By spoiling the repast, we have done a
great wrong to that royal sage, king Yudhishthira. Would not the
Pandavas destroy us by looking down upon us with angry eyes? I know the
royal sage Yudhishthira to be possessed of great ascetic power. Ye
Brahmanas, I am afraid of men that are devoted to Hari. The high-souled
Pandavas are all religious men, learned, war-like, diligent in ascetic
austerities and religious observances, devoted to Vasudeva, and always
observant of rules of good conduct. If provoked, they can consume us
with their wrath as fire doth a bale of cotton. Therefore, ye disciples,
do ye all run away quickly without seeing them (again)!'"