Pratap Chandra Roy.

The Mahabharata of Krishna-Dwaipayana Vyasa (Volume 9) online

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The Rishis disappear from the sight of the Kuru

princes ... ... ... ... ib

Vasudeva consoles Arjuna ... ... ... SO

Vasudeva asks Arjuna to go to Y^udhishthira for
obtaining his permission about his departure
for Dwaraka ... ... ... 31

Anugitd Parva.

Arjuna requests Krishna to repeat to him the

truths that he had discoursed on before the

great battle ... ... ... ... 33

Krishna consents to repeat them in a different shape... ib

Krishna recites the conversation that he had

with a Brahmana on a former occasion at

Dwaraka ... ... ... ... 34»

The discourse of a meritorious Brahmana to

Ka^yapa ... ... ••• •.« 35

The Brahmana refers to his own previous births

of misery ... ... ... ••• i"

His tranquillity... ... ... ... 3G

Questioned by Kacjyapa, the Brahmana begins

his discourse on how Jiva casts off and then

attains to a body, how Emancipation is

achieved, and where do acts live when Jiva

becomes divested of bodv, &c. ... ... 37



How death is brought about ... ... 38

The happiness or misery of Jiva determined by acts. . . 40

How Jiva enters the womb ... ... ... 41

How the Grandsire creates the Universe of Beings ... 43
Indifference to Pleasure and Pain leads to the

Supreme Seat ... ... ... 44

Who is said to be Emancipated ... ... 45

The Brahmana declares the science of Yoga ... 46

How Jiva attains to Emancipation ... ... 50

Vasudeva explains to Arjuna what the highest

goal is of Jiva ... ... ... 51

Vasudeva recites the discourse between a Brah-
mana and his wedded wife ... ... 52

The institution of the Ten Hotris ... ... 55

The institution of the Seven Hotris ... ... 59

The institution of the Five Hotris ... ... Qi

The discourse between Narada and Devamata on

the Life-breaths ... ... ... 53

The institution of the Chatur-Hotra sacrifice ... 65
The story of the instruction of the snakes, the

deities, and the Rishis by the Lord of all

creatures ... ... ... ... 67

The Brahmana's description of the Brahma forest ... 68
The conversation between a Yati and an Adhwaryu

on a goat intended to be slain in a sacrifice ... 71
The story of the discourse between Kartaviryya

and Ocean ... ... ... ... 73

The slaughter of the Kshatriyas by Rama the son

of Jamadagni ... ... ... 74

The Pitris recite to Rama the history of Alarka ... 75

Alarka attains to the highest success by Yoga ... 77
The respective indications of Goodness, Passion,

and Darkness ... ... ... 73

The story of Amvarisha's attainment to success ... ib

The Soul is the true king ... ... ... 79

The story of Janaka and the Brahmana he desired

to punish with exile ... ... ... jb



Utanka refuses the offer ... ... ... 144'

The identity of the hunter with Indra ... ... ib

Krishna re-appears unto Utanka and assures him

that when thirsty he would have rain-water

from the clouds ... ... ... ib

The story of Utanka's penances ... ... 145

Utanka serves Gautama with reverence and

obedience ... ... ... ... ib

Gautama forgets to dismiss Utanka ... ... 146

Utanka solicits his dismissal ... ... ib

Utanka commanded by Gautama's wife to bring

her the ear-rings of Saudasa's queen ... 148

Utanka seeks Saudasa who is transformed into a

Rakshasa ... ... ... ... ib

Saudasa wishes to eat up Utanka ... ... 149

Utanka offers to present himself again before

Saudasa after accomplishing his mission in

respect of the ear-rings ... ... ... ib

At the king's request, Utanka goes to the queen

and obtains from her the ear-rings ... ... 150

Utanka dexterously obtains Saudasa's permission

not to present himself before that king

according to promise ... ... ... 152

The ear-rings stolen from Utanka by a snake of

of the race of Airavata ... ... ... 153

Utanka helped by Indra to reach the nether

regions ... ... ... ... 154

Agni appears before Utanka and afflicts the Nagas... 155

The Nagas make over the ear-rings to Utanka ... ib

Utanka makes over the ear-rings to his pre-
ceptor's wife... ... ... ... ib

Vasudeva arrives at Dwaraka at the time of

festival of the Raivataka ... ... 15&

Vasudeva enquires of Krishna about the battle of

Kurukshetra ... ... ... 157

Krishna gives his sire a brief description of the

battle ... ... ... ... 158



Vasudeva learns the death of Abhimanyu

Vasudeva's lament for Abhimanyu

The Yadavas perform the Craddhas of Abhi-
manyu and others

Yudhishthira and his brothers prepare for bring-
ing the treasure from the Himalayan regions

The Pandavas set out for the purpose ...

They offer worship unto Mahadeva

They obtain the wealth left by Marutta

The removal of the wealth to the K.uru capital

The Yadava heroes arrive at the Kuru capital
in the absence of the Pandavas

The birth of Parikshit

Kunti's lament at seeinsf Uttara's son born dead

The lament of Subhadra

Vasudeva promises to revive the dead child

He enters the lying-in-chamber

The lament of Uttara

Continuation of Uttara's lament

Krishna repeats his promise to Uttara about re-
viving her dead child

Krishna withdraws the Brahma weapon of
AQwatthaman by which the child has been

The child shows signs of life

The Rakshasas fly away from the lying-in-room

The Brahma-weapon returns to the Grandsire of
all the worlds

The joy of the Bharata ladies at seeing Abhi-
manyu's son revive

Abhimanyu's son is named Parikshit ...

The Pandavas return to their capital ...

The splendour of the arrangements made for
receiving the Pandavas ...

The Vrishnis go out to receive them

The Pandavas rejoice upon hearing how Vasu-
deva had revived their grandson born dead



















Yudhishthira informs Vyasa of the success of his

expedition ... ••• ••• ••• 180

Vyasa urges Yudhishthira to perform the Horse-
sacrifice ... ... ••• ••• ib

Yudhishthira urges Krishna to perform the sacri-
fice on behalf of the Pandavas ... ... ib

Krishna asks Yudhishthira to perform the sacrifice... 181

Preparations for the sacrifice ... ... ib

Vyasa directs that Arjuna should follow the

sacrificial horse ... ... ... 182

Yudhishthiri re juests Arjuna to accompany the
sacrificial horse but to spare all hostile kings
as much as possible ... ... ... 183

Yudhishthira undergoes the rite of initiation ... ib

Arjuna sets out with the sacrificial horse ... 184)

The citizens of Hastinapore bless him loudly ... ib

The horse goes into the country of the Trigartas
and a battle takes place between Arjuna
and the sons and grandsons of those Trigarta
warriors who were slain on the field of
Kuruksbetra ... ... ••• 18-5

The Trigartas after a brave fight yield to Arjuna ... 187

The sacrificial horse goes into the country of the
Pragyotishas and a great battle takes place
between Arjuna and Bhagadatta's son Vajra-
d^tta ... ... ... ... 188

Vitjradatta, after a hard-fought battle, discom-
fited by Arjuna ... ... ... 191

Arjuna spares his youthful antagonist and invites

him to the Horse-sacrifice ... ... ib

The horse next proceeds to the country of the
Sindhus where a great battle takes place
between Arjuna and the Saindhava warriors ... ib

The Saindhava queen DusQala approaches Arjuna

with her infmt grandson and sons for peace ... 195

Arjuna grants peace ... ... ... 197

The sacrificial horse proceeds to Manipura ... ib



Arjuna's son Vabhruvahana by Chitrangada
approaches Arjuna with such reverence as is
due from a son to a sire...

Arjuna rebukes Vabhruvahana for such conduct
which is unworthy of a Kshatriya ...

Vabhruvahana fights Arjuna

Arjuna slain by Vabhruvahana

Vabhruvahana falls down in a swoon ...

Queen Chitrangada comes to the field of battle

^ and indulges in heart-rending lamentations

Queen Chitrangada resolves to die if her husband
is not revived

Vabhruvahana's lament ... ...

Vabhruvahana resolves to die if Arjuna is not

Arjuna's wife Ulupi brings from the nether re-
gions a gem having the virtue of restoring
the dead

Ulupi comforts both Chitrangada and Vabhru-

Arjuna, revived by the gem, rises like one from
a peaceful slumber

Ulupi recites to Arjuna the curse of the Vasus for
Arjuna's having slain Bhishma in unfair fight

Arjuna's defeat at the hands of his son Vabhru-
vahana brought about by Ulupi for the
mitigation of the curse of the Vasus

Arjuna blesses Ulupi for her trouble ...

Arjuna invited by his son to enter the capital of
Manipura and pass the night there ...

Arjuna politely refuses the invitation as incon-
sistent with the vow he is then observing

Arjuna leaves Manipura

The sacrificial horse enters the country of the
Magadhas ...

A great battle fought between Arjuna and
Meghasandhi the grandson of Jarasandha
( B )




















Meghagandhi worstecl in the fight

Arju'ia sparo^ I'leghasandhi's life and invites him

to the Horse sacrifice
The sacrificial horse enters the territories of the

Carabha, the son of Ci^upala. first encounters

Arjuna ai.d then su^finits to him
The horse procee<is to diverse other realms
Arjuna's encounters wit^h diverse races and

tri'»es of nievi
Arjun't arrives af Dsvaravati and is recei -ed with

proper Hovours b* iJgrasena and Vasudeva
The sacrificial steed enters the country of the

Gandharas .
Fierce enco inter between Arjuna and the

Gandha'-as ...
The wife of Cakuni comes out for pacifj ing

Arjuna spares the son oi" Cakuni and invites him

to the sacrifice
Tidings reach the Kuru court of Arjuna's having

turned his face towards Kastinapore
The jo}- of Yudhishthira and others
Bhima erects pavilions and splendid mansions and

resting-houses, &c., on the sacrificial plain
The preparations for the sacrifice in detail
Yudhishthira commands Bhima to pay proper

honours to the invited kings and their

attendants ...
Arjuna's messages to Yudhishthira
Yudhishthira enquires of Krishna as to why

Arjuna is fated to bear such hardships in life
Krishna attributes Arjuna's hardships to the

elevation of Arjuna's cheek-bones ...
The inability of Draupadi to bear this imputation

against Arjuna's perfect symmetry of shape

and form


















Arjuna enters the Kuru capital

The citizens receive him with great joy...

The arrival of Vabhruvahara with Chitrangada

and Ulupi, at the Kuru capital
Vabhruvahana recfiived by all the Pandava princes

and ladies, as also by, with affection
Vyasa urges Yudhishthira to begin the sacrifice
The priests take up their several duties
The horse being cut, its marrow is cooked by the

Yudi'ishthira and his brotliers smell the sin-
cleansing smoke of Uiat marrow
Yudhishthira gives av/^ay the whole Earth, as

Dakshijia of his sacrifice, to Vyasa ...
Yudhishthira offers to retire into the woods
Vyasa refuses to take the Earth
Vyasa asks for wealth which may be looked upon

as the equivalent of the Earth
The wealth given to Vyasa is distributed among

the priests and other >3rahmanas
Vyasa gives away his own share to Kunti
Yudhishthira performs the final sacrificial bath
Yudhishthira dismisses the kings and other guests

with proper honours and gifts
The appearance of a mungoose at Yudhishthira's

The mungoose disparages the great sacrifice of

The story of the Brahmana, who while observing

the Uuccha vow, made a gift of barley to a

guest and thereby attained to Heaven with

his wife, son, and daughter in-law ...
Sacrifices should be performed with seeds instead

of living animals ... ...

The story of Agastya's sacrifice

Indra conquered by the puissance of Agastya's

penances ...
























Janamejaya enquires as to who the mun goose was

that had disparaged Yudhishthira's sacrifice ... 244

The story of Dharma's endeavour to provoke

Jamadagni ... .*. ... ••• iD

The Pitris curse Dharma to take the shape of a

mungoose ... ... ••• ••• 245

The curse to terminate on the mungoose's

disparaging Dharma ... ... ... ib

Yudhishthira being Dharma's self, the disparage-
ment of his sacrifice proved the termination of
the curse under which the mungoose suffered ... ib



^f%f%fi fif^ f^fTT ^mT^

* * * *

That which I had never thought of in even my dreams has
come to pass ! That hope which I had always nursed in my
heart of hearts has gone away. The poet has sung —
The best laid schemes o'men and mice aft gang agley.

Disappointment, therefore., is the rule of the universe. Who
am I to complain of my hopes not being fulfilled when in-
carnated Vishnu himself had to lament for the frustration of
his hopes ? On the eve of his coronation prince Rama had
to contemplate the prospect of an exile into the woods for
full fourteen years at the command of a sire who would have
poured his best blood than utter that command ! The incarnat-
ed deity knew what was in store for him ; yet he had to lament
as a human being. Quick is the change from pleasure to pain •
quick the change from health to disease ; quick the disappear-
ance of hopes seemingly founded on rocks. Such change is
the common lot of humanity. It is the universal condition of
existence. To murmur at it would be vain. Yet consolation is
difficult of attainment. Tears are as much a law of Nature as
the frustration of hopes that forces them out.

My husband had worked day and night to bring the English
translation of the Mahabharata to a close. Anxieties of diverse
kinds filled his mind. These were principally connected with
money, — ^money needed to carry on the enterprise to its termi-
nation. Those anxieties produced their natural effect. They
preyed on his body. His health had been robust. Sojourns to
many parts of the country, in seasons again that were unfavour-
able, told on his health. He caught a fever that proved obs-
tinate. He placed himself under the best physicians, but no
treatment was productive of good. His fever soon brought on
an attack of diabetes — that certain effect of mental anxiety.
The physicians recommended a cessation of all labour. This,
in his case, was simply impossible. For twelve long years he

( 2 )

had been employed on a task that has cost a mint of money.
He was a poor man himself. The competence that he had
secured after years of economy and toil as a book-seller he had
devoted to the Bharata Karyalaya. He had brought out several
editions of the Mahabharata in Sanskrit as also the Ramayana
and the Harivan9a. When he undertook the English transla-
tion of the Mahabharata his resources had dwindled away. He
relied entirely on public support. Fortunately for him, the
measure of that support came up to his expectations But the
labour he had to undergo for bringing about this result was
enormous. How to make the two ends meet was with him
always a difficulty. His thoughts were constantly employed on
it. Even during his illness, when he was no longer able to stir
out of his chamber and had taken to his bed, he had only one
thought, viz., the completion of the Mahabharata. It is my
firm belief that this anxiety stood in the way of his recovery.

If my poor husband had been spared a few months more,
the satisfaction would have his of seeing the completion of his
enterprise. The xciv th fasciculus was out when he breathed
his last. Upwards of a year ago, the presentiment had possess-
ed him that he would not live to complete his task. He was
not superstitious, but I heard him say this several times. Alas,
that presentiment of his has been verified !

Through the grace of Vasudeva-Krishna, my husband lived
to see a portion of the A^wamedha Parva completed. Before,
however, that Parva could be completed and the next, viz.,
the A^ramavasika Parva, could be taken up, he left this scene
of his labour and forced me to take leave of the A grama (mode
of life) in which I was. If I can, by any means, get through
the unfinished portion of my husband's work, which is not
much, I shall consider my life as really spent for the benefit of
myself, my husband, and the world.

Since my husband's demise I have been able to issue three
fascicules, viz., the xcv th, the xcvi th, and the xovii th.
My husband left no property except his house and some copies
of the Mahabharata in Sanskrit and English, The house I
am unable to dispose of at present, for if I do it, whore shall
I live and where will the office with the press and the books

( s )

be located ? Very little has accrued from the sale of the books.
Besides the publication of these three parts, I had to perform
the Craddha of my husband. The matter was managed, how-
ever, with the greatest economy.

Under the circumstances, I have been obliged, in issuing
these three fascicules, to dispose of my littje Stridhan in the
form of the few gold and silver ornaments I had. I have no-
thing more to devote to the work. Three or four more fascicules
have to be issued. At the lowest estimate these will cost about
Es. 6,000. My husband was prepared to beg from door to door
for completing his task. As a Purdanashin Hindu widow, it
is not given to me to do the same. Those who know the cus-
toms of my country are aware of the restrictions imposed on a
Hindu lady's intercourse with the world. Difficulties, therefore,
stare me on every side. I know not what to do. Whatever,
however, those difficulties, I cannot abandon the enterprise at
this stage, I cannot disobey the last injunction of my husband.
On even his death-bed, when his voice almost failed him, he
had one thought. He repeatedly reminded me, more by signs
than by words, that omitting his very Craddha if need be,
stinting myself to the bearest necessaries for the support of life
by following the rigid discipline of Brahmacharyya prescribed
for a Hindu widow, I should complete the work. He named
his patrons and friends and expressed his desire that I should
appeal to them and to others for the required funds. Even at
his death bed he was full of hope that if his patrons and friends
on one hand, and the Government and the chiefs of the land,
on the other, be appealed to the funds necessary for the com-
pletion of his work will not be wanting. More than a lac of
Kupees has been found for the enterprise. Will not this small
fraction of Rs. 6,000 be found for reaching the end ? Will
those who have done so much for my husband, who enabled him
to reach a point so near completion, abandon me now ? I am
like a ship- wrecked person that is not only within sight of
land but that is very near to a populous shore. A short rope
thrown down by a generous individual may rescue me. Is there
none to throw that rope down ? I cannot believe that in this
wide world teeming with so many generous men, even this

( 4 )

measure of aid will be refused to me. No, Religion is still a
living force. Charity still occupies a niche of the human heart.

The British Government has done much for the work. If
my husband lived, he could not apply to Government again
after its signal kindness to him. My husband, however, is no
more. I am a helpless Hindu widow. I am obliged to look to
Government, therefore, in the first instance, for some help.

The same must be said of the Indian chiefs and princes.
Many of them have shown considerable kindness to my hus-
band. If he had lived, he could scarcely have approached the
same personages with a prayer for further help. In his ab-
sence, I have no other means than to approach them also with
my humble prayer.

I address my prayer to the Zamindars and the landed aris-
tocracy of my country. Any one of them may render me
effectual aid. And lastly, I humbly appeal to the subscribers
and other recipients of the publication.

I cannot conclude this appeal without expressing my
sincere thanks to Babu Kisori Mohan Ganguli, the translator,
and Babu Aghore Nath Banerjee, the Manager of the Bharata
Karyalaya. Without their active help I could have done
nothing, utterly helpless as I found myself on the death of
my poor husband. Seeing how anxious my husband was about
the completion of the work, Babu Kisori Mohan, for relieving
him of that anxiety as much as possible, gave him the solemn
promise that so for as the literary execution of the project was
concerned, he (Babu Kisori Mohon) would any how accomplish
it, postponing, if need be, every other work in which he is
engaged. The kindness of Babu Aghore Nath also can never
be forgotten by me. Since my husband's death, Babu Aghore
Nath has worked with greater diligence than ever, and has
been the soul of the Karyalaya in every direction. May God
reward them both for their singular kindness to a helpless
widow ! No amount of money, even if I had money to give,
would be a fit return for their valuable services.



> »♦— *


Section I.
( Acray\iavasa Farva. )

"Bowing down unto NnvHynna, and Nara, the foremod
of men, and unto the goddess Sarasvati also, should the
tmvd Jaya he then uttered.

Janamejaya said, — "After having acquired their kingdom,
how did my grandsires, the high-souled Pandavas, conduct
themselves towards the high-souled king Dhritarashtra ?* How,
indeed, did that king who had all his counsellors and son.s
slain, who was without a refuge, and whose affluence had dis-
appeared, behave ? How also did Gandhari of great fame
conduct herself ?- For how many years did my high-souled
grandsires rule the kingdom ? It behooveth thee to tell me
all this !"3

Vaicjampavana said, — "Having got back their kingdom, the
high-souled Pandavas, their foes all slain, ruled the Earth,
placing Dhritarashtra at their head/ Vidura, and Sanjaya,
and Yuyntsu of great intelligence, who was Dhritarashtra's
son by his Vai9ya wife, used to wait upon Dhritarashtra.^
The Pandavas used to take the opinion of that king in all
matters. Indeed, for ten and five years, they did all things
under the advice of the old king.® Those heroes used very
often to go to that monarch and sit beside him, after having
worshipped his feet, agreeably to the wishes of king Yudhish-
thira the just.'^ They did all things under the command of
Dhritarashtra who smelt their heads in affection. The daughter
of king Kuntibhoja also obeyed Gandhari in everything.^
Draupadi and Subhadra and the other ladies of the Pandavas
behaved towards the old king and the queen as if they were

^ MAHABHARATA. [A^ramavdsci

their own father-in-law and mother in-law.^ Costly beds and
robes and ornaments, and food and drink and other enjoyable
articles, in profusion and of such superior kinds as were worthy
of royal use,^° were presented by king Yudhishthira unto
Dhritarashtra. Similarly, Kunti behaved towards Gandhiiri
as towards a senior.-*^ Vidura, and Sanjaya, and Yuyutsu, O
thou of Kuru's race, used to always wait upon the old k
whose sons had all been slain. ^^ The dear brother-in-l?
Drona, viz., the very superior Brahraana, Kripa.. that mrie
bowman, also attended upon the king.*^ The holy Vyasa
also used to often meet with the old monarch and recite
to him the histories of old Rishis and celestial ascetics and
Pitris and Rakshasas.^* Vidura, under the orders of Dhrita-
rashtra, superintended the discharge of all acts of religious
merit and all that related to the administration of the law.^^
Through the excellent policy of Vidura, by the expenditure of
even a small wealth, the Pandavas obtained numerous agree-
able services from their feudatories and followers.^® King
Dhritarashtra liberated prisoners and pardoned those that were
condemned to death. King Yudhishthira the just never said
anything to this.-*^ On those occasions v/ben the son of Am-
vika went on pleasure excursions, the Kuru king Yudhishthira
of great energy used to give him every article of enjoy ment.-*^
Aralikas, and juice-makers, and makers of Ragakhandavas wait-
ed on king Dhritarashtra as before.*^'-* Pandu's son collected
costly robes and garlands of diverse kinds and duly offered them
to Dhritarashtra.^" Maireya wines, fish of various kinds, and
sherlets and honey, and many delightful kinds of food prepared

Online LibraryPratap Chandra RoyThe Mahabharata of Krishna-Dwaipayana Vyasa (Volume 9) → online text (page 24 of 42)