Terminato il 16 settembre 2020
di sera
Maha-bharata
ADI PARVA
Notice:
This our edition of Krishna Dvaipayana Vyasa’s Maha-bharata will never end. There will always be improvements in the Sanskrit tradition and more and more detailed explanations.
Moreover you will find more information and updates on each character, place or philosophical concept in our Library www.isvara.org.
Ansavatarana Parva
Adhyaya 59
Vyasa requested to narrate the Maha-bharata
Saunaka said:
O child, O Sauti, you have narrated to me this great and extensive history of the Bhrigu race from the birth of Bhrigu. I am much pleased with you. (p.163)
O son of Suta, I ask you now to recite to me that wonderful and varied narrations composed by Vyasa, which were recited by the illustrious Sadasyas in the intervals of the long-extending ceremony.
Saunaka refrs to the Sarpa Satra, the Snake-sacrifice.
O son of Suta, I wish to learn from you the object of those narrations. Therefore, recite them to me in full.
Sauti said:
The Brahmanas spoke of many things, founded on the Vedas, in the intervals of their duties, but Vyasa recited the wonderful and great history, called the Bharata.
Saunaka said:
I desire to hear that sacred history, called Maha-bharata, that spreader of the fame of the Pandavas, which Krishna Dvaipayana, asked by Janamejaya, caused to be duly recited in the intervals of the sacrifice.
It was born in the ocean-like mind of the great Rishi of purified soul. O best of men, recite it to me, for, O son of Suta, my thirst has not been appeased by all that you have narrated.
Mana sagarasambhutam. Srila Vyasadeva was capable to compile this wornderful story becasue huis mind was as great as an ocean.
I shall recite from the beginning the great and excellent history, called Maha-bharata, composed by Krishna Dvaipayana.
Listen to it in full, O Brahmana, as I recite it. I myself feel a great pleasure in reciting it.
Adhyaya 60
Sauti said:
- Having heard that Janamejaya has been installed in the Snake- sacrifice, the learned Rishi Krishna Dvaipayana went there.
Rishi Krishna Dvaipayana, Vyasadeva:
For more information visit the Vedic Public Library.
- The grandfather of the Pandavas, (Krishna Dvaipayana) was born in an island of the Yamuna, in the womb of the maiden Kali by Sakti’s son Parasara.
Kali:
A synonym of Satyavati, mother of Vyasa.
Sakti
He was the son of Vasistha Muni and Arundhati. He was killed by the Raksasa Kalmasapada. His wife was Adrisyanti and Parasara his son.
Parasara Muni:
The father of Vyasadeva. He is the main protagonist of the famous Visnu Purana, where he was celebrating yajna to kill all the Raksasa, having one of them killed his father.
For more information on all these personalities visit the Vedic Public Library.
- As soon as born, the illustrious man developed his body by his will alone and mastered the Vedas and the Vedangas and all the histories.
- He achieved that which could not be achieved by asceticism, or by the study of the Vedas, by vows, by fasts, by progeny or by sacrifice.
- The best of the best Veda-knowing men first divided the Vedas into four parts. He was a great Brahma-knowing Rishi, a great poet, a truthful man, a holy ascetic.
Vedavidam varah. He was the best of Veda-knowing Brahmanas.
- That great Rishi of sacred deeds and great fame, in order to continue the line of Santanu begot Pandu, Dhritarastra and Vidura.
- This illustrious man accompanied by his disciples, learned in the Vedas and the Vedangas, entered the sacrificial grounds of the royal sage Janamejaya.
- He saw there seated king Janamejaya surrounded by his numerous Sadasya like Indra surrounded by the celestials.
He was surrounded by kings of various countries who had undergone the sacred baths and by competent Ritvijas who were like Brahma himself all seated comfortably in the sacrificial grounds.
The best of the Bharata race, the royal sage Janamejaya, seeing the Rishi approaching, advanced quickly in great joy with all his relatives and followers.
The king, with the approval of the Sadasyas, offered a golden seat to the Rishi as did Indra to Brihaspati.
When the boon-granting and the adored of the celestials, the Rishis took his seat, the king of kings, Janamejaya, worshipped him according to the ordinances.
The king then offered to his grandfather Krishna in due form water to wash his feet and mouth, Arghya and kine.
Arghya:
Water offered at the respectful reception of a guest.
Vyasa was much pleased on accepting the offerings from the Pandava Janamejaya and he ordered that the kine should not be slaughtered. (p.165)
Brahminical culture is of non-violence. No animals should be unnecessarily slaughtered.
Thus having worshipped him the king bowed to his great grandfather. And having seated himself in joy, he asked him about his welfare.
The illustrious Rishi, also looked at him and asked him about his welfare. He then worshipped the Sadasyas who had already worshipped him.
Thereupon with joined hands, Janamejaya, with all his Sadasyas, addressed the best of the Brahmanas thus:
Janamejaya said:
0 Brahmana, you saw with your own eyes the great deeds of the Kurus and the Pandavas. I desire to hear them narrated by you.
What was the cause of the quarrel between them? They were all of great deeds and virtuous mind. Why did that great battle, which was the cause of the death of countless men, occur among my grandfathers, their sense being over-clouded by thier own reactions? O best of Brahmanas, tell me all this in full as they happened.
Sauti said:
Having heard these words of Janamejaya, Krishna Dvaipayana addressed his disciple Vaisampayana, seated by his side saying,
Vyasa said:
Repeat, exactly as you heard from me the account of the quarrel between the Kurus and the Pandavas of old.
Sauti said:
That best of Brahmanas, (Vaisampayana), having been thus commanded by his preceptor, recited the whole of that old history,
To the king, to the Sadasyas and to all the chiefs and potentates present there. He told them all about the quarrel and the utter extinction of the Kurus and the Pandavas.
Adhyaya 61
Vaisampayana said:
Bowing down first to my preceptor with the eight parts of my body touching the ground and then worshipping with devotion, reverence and singleness of mind all the Brahmanas and learned men, I shall now recite in full the narration I heard from the best of intelligent men, the high-souled great Rishi, Vyasa.
Offering respects falling down straight like a danda (rod) is called Dandavat. All eight aṅgas (parts) of the body should touch the ground.
(Sri Caitanya Caritamrita, 2.1.67, purport)
The eight parts of the body that have to touch the ground are:
thighs, feet, hands, chest, mind, head, speech, eyes.
O king, you are a proper person to hear the history of Bharata. I feel no fear to perform this great act encouraged as I am by my preceptor. (p.166)
Hear, O king, why the quarrel between the Kurus and the Pandavas occurred and how occurred the exile (of the Pandavas) as the result of the game at dice, prompted by the desire of the Kurus to gain the kingdom,
And how the battle was fought to exterminate all men. O best of the Bharata race, I shall relate all this to you as you ask me.
Now Vaisampayana is going to narrate a summary of the story. We’ll have numerous opportunities during the book to give more information on each of the personalities and places mentioned hereafter.
On the death of their father, these heroes came back to their own home from the forest. They became experts in the science of archery within a very short time.
The heroes were the the Pandavas.
The Kauravas became jealous of the Pandavas, who were all gifted with great physical strength, energy and power of mind. They were also very popular with the citizens.
Thereupon, the wicked-minded Duryodhana, with Karna and the son of Subala, Sakuni, tried to banish them and persecuted them in various ways.
The wicked-minded Duryodhana, guided by the bird of the evil omen, (Sakuni), persecuted the Pandavas by various means in order to have the undisputed possession of the kingdom.
That wretch of the son of Dhritarastra gave poison to Bhima with his food, but that hero digested it.
That wretch one day bound the sleeping Bhima on the bank of the Ganges and throwing him into the water, went away.
But when the strong-armed Bhima, the son of Kunti, awoke, he tore up the strings with which he was bound and his pains were all gone.
While asleep, he was caused to be bitten in every part of his body by black snakes of virulent poisons, but that chastiser of foes did not still perish.
In all these various persecutions of the Pandavas by the Kurus, the high-souled Vidura was always engaged in counter-acting their evil designs and in saving the persecuted Pandavas.
As Indra keeps the heavens and earth in happiness, so did Vidura always keep the Pandavas in happiness.
When Duryodhana found himself incapable of destroying the Pandavas who were protected by Fate and kept alive for graver objects, by various secret and open means he called together his councillors, Karna, Dushasana and others. He then caused a house of lac to be built with the knowledge of Dhritarastra.
That king, the son of Ambika, (Dhritarastra), out of affection for his sons and being tempted by the desire for sovereignty, sent them (the Pandavas) to exile. (p.167)
They (the Pandavas) went away with their mother from Hastinapur and when they went away, the son of the Vaisya woman (Vidura) became the adviser of those illustrious men.
Being saved through him from the house of lac, they fled at the dead of night to a deep forest. They, the sons of Kunti, came to a city, called Varanavata;
And those chastisers of foes, those illustrious men, lived there with their mother in the house of lac, as commanded by Dhritarastra.
They lived in the house for one year, watchfully protecting themselves from Purocana. In the meantime they dug a subterranean passage according to the directions of Vidura.
They then set fire to the house of lac and burnt Purocana. They, those chastisers of foes, then fled with their mother in anxiety and in fear.
They saw, near a fountain in the forest, a fearful Raksasa named Hidimba. They killed that king of Raksasas. They, the sons of Pritha, afraid of the sons of Dhritarastra, then fled in the darkness, so that they might not run the risk of being seen by any body. Here did Bhima acquire Hidimba of whom Ghatotkacha was born.
Hidimba (or Hidmbi) was the sister of the omonym Raksasa killed by Bhima.
The Pandavas of rigid vows, learned in the Vedas, then came to a place called Ekacakra and lived there as Brahmacaries.
They those best of men, with their mother lived there for some time in the house of a Brahmana, in temperance and in abstinence.
It was here that the mighty-armed Bhima met with a greatly powerful and hungry man- eating Raksasa, named Baka.
The best of men, the son of Pandu, Bhima, soon killed him with the strength of his arms and thus made the citizens safe and fearless.
They then heard of the Sayamvara of Krishna, the daughter of the king of Pancala. Having heard it, they went there and obtained her.
Krishna in the feminine it is one of the names of Draupadi. Pancali is another one.
Having obtained Draupadi, they lived there for a year. And then those chastisers of foes, having been known, went back to Hastinapur.
They were then told by the king Dhritarastra, and the son of Shantanu, as follows:
Dhritarastra:
“O dear children, so that dissensions may not take place among you all brothers and cousins, (p.168)
We have settled that Khandavaprastha will be your abode. Therefore, casting of all jealousies go to live at Khandavaprastha, which contains many towns and broad roads.
Sauti:
Having heard these words, they with all their friends and followers, went to Khandavaprastha, taking with them many jewels and precious stones. And the sons of Pritha lived there for many years.
They brought by the force of their arms many chiefs and potentates under their subjugation. Setting their hearts on virtue and firmly adhering to truth,
Being unexcited by wrath, being calm in demeanour and putting down numerous evils, the Pandavas gradually rose in power. The greatly illustrious Bhima subjugated the East.
The heroic Arjuna conquered the North; Nakula the West and the slayer of heroic foes, Sahadeva, the South.
Having done this their kingdom extended over the whole world. Each like a sun in splendour, they looked like five suns;
And the earth appeared to have six suns on account of the presence of the heroic Pandavas.
Then for some reasons the just king Yudhishthira sent to the forest his greatly powerful and heroic brother Savyasacin, dearer to him than life itself.
Savyasacin is another name for Arjuna, which means ambidexterous.
That best of men, the self-controlled and virtuous, Arjuna, lived in the forest for eleven years and one month.
Thus roving about in many places, on one occasion, he went to Krishna in Dvaraka and he obtained there for his wife the lotus-eyed,
And sweet-speeched younger sister of Krishna, named Subhadra. Like Saci with the great Indra and like Lakshmi with Krishna.
Subhadra was much pleased to be united with Arjuna, the son of Pandu. O best of kings, the son of Kunti with Krishna then gratified Agni by giving him the Khandava to burn. The task did not at all appear heavy to Arjuna, assisted as he was by Krishna.
As nothing is a heavy task to Vishnu, in the matter of destroying his enemies. Agni gave to the son of Pritha the excellent bow Gandiva.
An inexhaustible quiver and one war-chariot, bearing an ape as its standard. On this occasion did Arjuna rescue the frightened great Asura Maya.
And he (Maya) built the beautiful assembly-hall, adorned with all sorts of jewels and precious stones.
Seeing this building, the wicked Duryodhana was tempted to possess it.
Thereupon he deceived Yudhishthira by means of a game, played by the son of Subala and he sent him to the forest for twelve years.
The son of Subala, Sakuni
And another additional year to live in concealment, thus making the period complete thirteen years. On the fourteenth year, when they returned and claimed their kingdom,
O King, they did not get it. Thereupon war was declared and the Pandavas, after exterminating the whole race of Ksatriyas and killing king Duryodhana obtained back their kingdom. This is the history of the Pandavas, who never acted under the influence of evil passions.
O best of kings, this is the account of the dissension that ended in the loss of their kingdom by the Kurus and of the victory of the Pandavas.
Adhyaya 62
Glories of the Maha-bharata
Janamejaya said:
O best of Brahmanas, you have told me in brief the history called Maha-bharata, containing the great deeds of the Kurus.
O great ascetic, recite now fully this wonderful history. I feel a great curiosity to hear it.
You should, therefore, recite it in full. I am not satisfied with hearing in the abstract this great history of my ancestors.
It could not be a trifling cause for which the virtuous Pandavas killed those whom they should not have killed and for which they are still praised by men.
Why did those best of men, capable of avenging themselves on their enemies, though innocent, quietly suffered the persecutions of the wicked Kurus?
O best of Brahmanas, why did the mighty armed Bhima, having the strength of ten thousand elephants, though persecuted, patiently kept his anger down?
Why did not the chaste Krishna, the daughter of Drupada, though persecuted by the wicked Kurus, burn the sons of Dhritarastra by her angry eyes, capable as she was to do it?
Why did the two sons of Pritha and the two sons of Madri those best of men, though persecuted by the wretches, follow Yudhishthira, who was addicted to the evil habit of gambling? (p.170)
The two sons of Pritha: Bhima and Arjuna.
The two sons of Madri: Nakula and Sahadeva.
Why did Yudhishthira, the best of all virtuous men and the son of Dharma himself, though acquainted with all duties, suffer great afflictions?
Why did the son of Pandu, Arjuna, Krishna himself being his charioteer and who could by his arrows send to the other world hosts of fighting men, suffer so many persecutions?
O great, Rishi, tell me all this as they happened. Tell me everything that those highly mighty car-warriors did.
Janamejaya did not feel satisfied with a summary and asks Vaisampayana to tell the story with all the details.
Vaisampayana said:
O great king, appoint a time (to hear it). This history is very extensive. This is but the beginning. I shall recite the whole of this history, composed by the illustrious Krishna Dvaipayana, the great Rishi, Vyasa of immeasurable mental power, who is adored by all the world.
Vaisampayana:
We have already given some details about Vaisampayana. You can find more in the Vedic Public Library.
This contains hundred thousand sacred slokas, composed by the son of Satyavati, Vyasa of immeasurable mental power.
The learned man who reads it to others and those that hear it read, go to the world of Brahma and become equal to the celestials.
This is equal to the Vedas; it is holy and excellent; it is the worthiest of all that should be listened to. It is a Purana, adored by the Rishis.
There is no difference in value between the Maha-bharata and the Vedas or any other Purana.
It contains many useful instructions on Artha and Kama. This sacred history makes the heart desire to attain salvation.
The learned men earn much wealth by reciting this Veda composed by Krishna to those who are noble, liberal, truthfill and believing.
Here Krishna means Vyasadeva.
Sins, even of killing embryo, are destroyed by it. Even a greatly sinful man, by hearing this history, escapes from all his sins, like the sun from Rahu. This history is called Jaya; it should be heard by those that desire victory.
All sins are destroyed simply by reciting or reading the Maha-bharata. This is a glorious activity.
Jaya, which means victory, is another name for the Maha-bharata.
The victory referred to here is the final liberation from the material world.
Hearing it, a king can bring the whole world under his subjection and defeat all his foes. It is a mighty act of propitiation; it is a great sacrifice, productive of blessed fruits.
It should be heard by the crown-princes with their wives, for then, they would beget a heroic son or a daughter who occupies a throne. (p.171)
It is the Dharma Sastra, it is also the sacred Artha Sastra, it is also the great Moksa Sastra, so said Vyasa of immeasurable intelligence.
Sastra means Sacred Scripture. In the Maha-bharata there are lessons on Dharma, the correct way of acting, Artha, development of wealth, and Moksa, the final liberation from the material world.
It is recited in the present age and will be recited in future ages. He, who hears it, gets sons and survivors, who perform their favourite works.
The Maha-bharata was composed at the end of the Dvapara Yuga, however it should not be thought that it is a writing relevant only for that period. Here Vaisampayana says that it will be for all future ages, referring to Kali Yuga and beyond.
He who hears it escapes immediately from all his sins that are committed by him in body, word or mind.
He who hears the history of the Bharata race without being fault-finding, can have no fear from diseases, let alone the fear of the other world.
In order to extend the fame of the high- souled Pandavas and other Ksatriyas, learned in all branches of knowledge, high-spirited and already famous in the world for their great deeds, Krishna Dvaipayana, moved by the desire of benefiting the world, has composed this excellent, sacred and big work which spreads one’s fame and gives one a long life. He who, from the desire of acquiring virtue, causes this history to be heard in this world by holy Brahmanas, gains inexhaustible virtue. He who recites the history of the Kurus, becomes immediately pure and holy.
He acquires large family and becomes respected in the world. The Brahmana, who reads the holy Bharata, regularly,
For the four rainy months of the year, is cleansed of all his sins. He, who has read the Bharata, may be regarded as one who has studied the Vedas.
In it have been described the celestials, the royal sages, the holy and regenerate Rishis, the sinless Kesava.
Kesava:
Another name for Krishna.
In the Maha-bharata (12.328.1 up to 6) we find a description of the multicolored rays emanating from the Lord body seen by Narada Muni, and after in the same chapter number 328 Sri Krishna states the following:
amsavo ye prakasante
mama te kesa-samjnitah
sarvajna kesavam tasman
mam ahur muni sattamah
“The effulgent rays that emanate from me are called kesa. Therefore the best of sages who know everything call me Kesava.”
Another meaning is,
worshiped (va, vandana) by Ka (Brahma) and Isa (Siva)
Ka+isa+va is Kesava.
Another meaning is “He who has beautiful long hairs”.
Also:
In the Bhagavad Gita Arjuna uses the name Kesava for Krishna a number of times, referring to him as the ‘Killer of the Keshi demon’:
“I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O Kesava, killer of the Keśī demon.”
(Bhagavad Gita 1.30).
The demon Keshi, in the form of a horse, was sent by Kamsa to kill Krishna but was overpowered and slain.
(Vishnu Purana 5.15-16).
For more information visit the Vedic Public Library.
Mahadeva, the goddess Parvati, the birth of Kartikeya, who had many mothers,
Mahadeva is Siva.
And the greatness of Brahmanas and kine. It is a collection of all Srutis and a work worthy to be heard by virtuous-minded men.
Sruti literally means what trickles down through listening. At the time the knowledge was handed down in oral form and only later put in writing.
The learned man, who recites it to Brahmanas during the sacred Parvas, is cleansed of all his sins and being victorious over heaven attains to an union with Brahma.
Parva also means lunar changes. Those are particularly faborable moments for the recitation of the Maha-bharata.
Brahma gacchati sasvatam. Obtains (gacchati) the eterna (sasvatam) abode of Brahma (the spiritual world.
This Brahma state can’t be our Lord Brahma, because of the presence of the word sasvata, eternal. We know that even Brahma is not eternal. Can’t be the impersonal light of the Brahmajoyti, for the same reason. That place is not eternal for the nature of the Jiva, which is active.
Therefore Brahma must mean Vaikuntha.
He who is purified of any identification with the body, mind and intelligence do not care for elevation to heavenly planets but wants to go back to the spiritual world.
He who causes even a single line of it to be heard by Brahmanas at a Sraddha, that Sraddha becomes inexhaustible and the Pitris become gratified with food presented to them. (p.172)
The happiness of the Pitris depends on various types of ceremonies and sacrifices, including Sraddha. If during a ceremony one recites or hears the Maha-bharata, the ancestors live a very long life of great joys.
- The sins that are committed daily by our senses and by our mind and those that are committed knowingly or unknowingly by any man
- Are all destroyed by hearing the Maha-bharata. The history of the great births of the Bharata princes is called Maha-bharata.
- He who knows the etymology of the name Bharata is cleansed of all his sins. This history of the Bharata race is wonderful.
- Therefore, when recited, it purifies men from their sins. The Rishi Krishna Dvaipayana completed it in three years.
- Rising daily (in the morning), purifying himself (by ablutions) and performing all his religious duties, (he composed this Maha-bharata).
Vyasadeva rised daily early in the morning), purified himself by ablutions and spiritual practices and performed all his religious duties. In this way he composed this Maha-bharata.
- Therefore, the Brahmanas should hear, with prescribed rules, this holy history, this excellent narration of Bharata, composed by Krishna.
- The Brahmanas who recite it for others to hear it and those who hear it, in whatever state they may be, can never be affected by the fruits of good or bad deeds.
- The man, who is desirous of acquiring virtue, should hear it all. It is equal to all histories in the world and he who hears it acquires purity of heart.
- The bliss that one enjoys in attaining heaven is scarcely equal to that which one derives from hearing this greatly holy history.
- The virtuous man, who hears or causes it to be heard with reverence, obtains the fruits of a Rajasuya and Ashvamedha sacrifice.
- This Bharata is said to be a mine of gems, as the illustrious ocean or the great mountain Meru.
- This is sacred and excellent and it equals the Vedas in sanctity. It is worthy of being heard, it is pleasing to the ear, it is sin- cleansing and virtue-increasing.
- O king, he who gives a copy of Maha-bharata to one who asks for it, does give the whole of the earth having a belt of seas.
The value of the Maha-bharata is here compared to giving not a book but the whole world.
- O son of Parikshit, this pleasant and sacred history that secures victory, I shall now recite to you in full.
- The Rishi Krishna Dvaipayana, regularly rising (every morning) for three years, composed this wonderful history, called Maha-bharata.
- O best of the Bharata race, whatever about Dharma, Artha, Kama and Moksa, that is contained in this Bharata, may be met with elsewhere; but whatever is not in it, is not to be found anywhere.
Adhyaya 63
Vaisampayana said:
There was a king, ever devoted to virtue, named Uparicara. He was very much addicted to hunting. (p.163)
That son of Paurava, (Uparicara) called also Vasu, directed by Indra, conquered the beautiful and excellent kingdom of Cedi.
Paurava is a generic name refering to the descendant of Puru. In this case it refers to Kriti.
The story of Uparicara, why he is called Uparicara Vasu, of his wife Girika, of her daughter Satyavati (the mother of Vyasa) and so on it is told in the Vedic Public Library.
The king, sometime after, giving up the use of arms and dwelling in a secluded retreat, practised severe asceticism. The celestials with Indra at their head one day came to the king.
Believing that he sought to be the king of the celestials by practising severe austerities, the celestials, appearing before him, succeeded with sweet words in winning him from his asceticism.
The Devas said:
O king of the world, you should see that Dharma may not sustain a diminution in your hands. Protected by you, punya activities will protect the universe.
Here there are two words, dharma and punya, that are often translated with “piety”. We have already clarified that Dharma is the rules of behaviour. Punya means rightous, meritorious, auspicious, sacred.
Indra said:
Protect attentively and rigidly dharma on earth. Protecting virtue on earth, you will see many sacred regions in after-life.
Though I belong to heaven and you to earth, yet you are my friend and you are dear to me. O king of men, live in that place in earth which is delightful, which is full of animals, wealth and com, which is sacred, which is well-protected like heaven and which is blessed with fertility, which has agreeable climate and every object of enjoyment.
O king of Cedi, this Cedi, your kingdom, is full of riches, gems and precious stones. It contains much mineral wealth. You dwell there.
The kingdom of Cedi was founded by the noble king Cedi, the 25th discendent of Brahma. Sisupala ruled this land but after his death the Cedi kings was favorable to the Pandavas and actually fought on their side against the Kuravas.
For more information visit the Vedic Public Library.
The cities in this kingdom are all devoted to virtue. The people are honest and contented. They never speak falsehood even in jest.
The sons never divide their wealth here with their fathers. They are always mindful of their parent’s welfare. Lean kine are never yoked to the plough or to the cart engaged in carrying merchandise.
They are all well-fed and fat. O reverencer of the celestials, the four castes are engaged in doing their respective duties in Cedi. Let nothing in the three worlds remain unknown to you. (p.174)
I shall give you an excellent and great crystal car, which the celestials alone possess and which is capable of carrying you through the sky.
You only, among all mortals on earth, will ride on that best of cars and go through the sky like a celestial, though possessing a physical body.
I shall also give you a victory producing garland of unfading lotuses, wearing which you shall not be wounded by weapons.
O king of men, this excellent, matchless and great garland, widely known as Indra’s garland, will be your distinctive badge.
Vaisampayana said:
The slayer of Vitra (Indra) gave him also a bamboo-stick to protect the honest and the peaceful.
After the expiration of a year, the king planted it on the ground for the purpose of worshipping the giver.
The giver, Indra.
O king, from that day up to this day, all kings, following the example of Vasu, began to plant a bamboo-stick on the ground to worship Indra.
After planting the stick, they cover it with golden cloths, perfume it with scents and decorate it with garlands and various ornaments.
The god Indra was thus worshipped in due form with garlands and ornaments. The god, assuming the form of a swan, came himself to accept the worship thus offered. The great Indra was much pleased to see the auspicious worship thus made by Vasu, the best of kings, and said to him,
Indra:
“ Those men and kings who will worship me,
And will observe this my festival like the king of Cedi, will gain wealth and victory for their countries and kingdoms.
Their cities will also expand and will be ever in joy.”
Vaisampayana:
O king, Vasu, the great monarch, was thus blessed by the high-souled chief of the celestials, Maghavat. Those men, who cause this festival of Indra to be observed.
Maghavat, or Maghavan, is another name for Indra and means munificent.
With the gifts of lands, gems and precious stones, like king Vasu, become much respected in the worlds.
Vasu, the King of Cedi, thus being blessed by Indra and bestowing boons and performing great sacrifices, continued to observe the festival of Indra. He had five greatly powerful and immeasurably effulgent sons.
The emperor installed his sons in many kingdoms. His illustrious son Brihadratha, a great car-warrior, was installed in the kingdom of Magadha.
His other sons were Pratyagraha and Kusamba, who was also called Manivahana. Two others were Mavella and Yadu who was greatly powerful and invincible in battle.
0 king, these were the sons of that greatly effulgent royal sage. The five sons founded kingdoms and cities after their names.
And they thus created separate dynasties that lasted for long ages. When he travelled through space in the crystal car,
The Gandharvas and Apsaras came to adore that illustrious man. And because he moved through the upper regions (in his car), he was called Uparicara.
The river by name Suktimati, which flowed by his capital, was once stopped by a living mountain called Kolahala, who was maddened by lust.
Suktimati river:
For more information visit the Vedic Public Library.
The mountain Kolahala was kicked by Vasu and the river came out of the embrace of the mountain by the indentation caused by his kick.
From this embrace of the mountain, the river gave birth to a twin, a son and a daughter and the river, grateful to Vasu, gave them both to him.
Suktimati did no appreciate the embraces of Kolahala and was relieved by Uparicara’s intervention.
The best of royal sages and the giver of wealth and the punisher of enemies, made the son of the river the generalissimo of his army.
The king made the daughter of the river who was called Girika his wife; and Girika, the wife of Vasu, purifying herself by a bath when her season of impurity came, told her state to her husband. But that very day the ancestors of Vasu came to him;
And they asked that best of kings and foremost of wise men to kill deer to perform their Sraddha; and the King, thinking that the command of his ancestors should not be disobeyed, (p.176)
Went out to hunt (the deer), thinking of Girika who was exceedingly beautiful and was like Sri herself.
Sri is Laksmidevi, the eternal compnion of Visnu.
There were many Asoka, Campaka, Cutas, Atimuktas, Punnagas, Kamikaras, Bakula, Divyapatala,
Patala, Narikela, Candana, Arjuna and various other beautiful, sacred and great trees, full of fragrant flowers and sweet fruits.
The whole forest was maddened by the sweet notes of Kokilas and echoed with the hum of intoxicated bees. It was the season of spring and the forest in which the king was roaming was as beautiful as the gardens of Kubera.
The king was filled with desire, but he did not find Girika by him. Maddened by desire the king roamed here and there; and he saw
The atmosphere of the forest was so enchanting that Uparicara could not control her sensual thoughts about Girika.
A beautiful Ashoka tree, decked with immense foliage and its branches so covered with flowers that they can not be seen.
The king comfortably seated himself under its cool shade and enjoyed the sweet fragrance of the flowers mixed with the fragrance of honey.
He breathed the delicious breeze blowing slowly all over the forest. He became so much excited. So, the semen of the king discharged in that forest.
Having discharged the semen, the king Uparicara collected that semen on the leaf of a tree, to save its utility. The king thought that his semen might not be wasted and also the time of the menses of his wife would not pass uselessly.
Thinking on it repeatedly the king Vasu firmly determinded to make the semen infalliable. After looking for the proper time to send it to his wife, he consecrated by mantras the semen which was very strong for the origin of any progeny.
The king, learned in the subtle truths of Dharma, Artha and Kama, saw a swift hawk resting very near him. He addressed the bird thus.
“0 amiable one, take this to my wife Girika and give it to her. She is now in her season. The swift hawk took it from the king and flew rapidly through the sky.
When he was thus flying through the sky, he was seen by another hawk and thinking that he was carrying some meat he flew at him.
The two birds fought together with their beaks and when they were thus fighting, the seed fell into the waters of the Yamuna. (p.177)
Yamuna:
She is the daughter of Sun God, Surya, and sister of Yama, the God of Death, hence also known as Yami and Kalindi
The river Yamuna is very dear to Radha and Krishna and is one of the holiest rivers of India. It flows through Vrindavana. In its banks Radha Krishna performed many pastimes.
“May I love the sacred land of Vrindavana. At the base of a kadamba tree on the cool shore of the Yamuna a dark complexioned, amorous, divine youth dressed in yellow garments plays a flute while glancing at Radha’s lotus face.”
Vrindavana Mahimamrita 1.27.
There in the Yamuna lived an Apsara, known by the name Adrika, who dwelt in the water of the river as a fish, as the result of the curse of Brahma on her.
The fish, Adrika, rapidly came to the spot where Vasu’s seed fell from the claws of the hawk and she swallowed it at once.
Some time after, this fish was caught by the fishermen. O best of the Bharata race, it was the tenth month after she swallowed the seed.
There came out from the stomach of this fish two children of human, form, one a boy and the other was a girl. The fishermen were very much astonished and they went to king Uparicara.
They said,
“O king, these two, have been born in the womb of a fish.
Vaisampayana:
The king Uparicara took the male child.
That child became afterwards the virtuous and powerful monarch, named Matsya.
The Apsara was also released from her form as soon as the children were born,
Because she had been told before by the illustrious one that she would be released from her piscatorial form after giving birth to two human children.
Now according to these words, having given birth to the two children and being killed by the fishermen, she left the form of the fish and assumed her own celestial form.
The excellent Apsara then rose on the path trodden by Siddhas, Rishis and Caranas. The fish-smelling daughter of the fish-form Apsara,
The Siddhas:
The group of devas called Siddhas lived on the Himalayas near the hermitage of Kanva.
(Maha-bharata Adi Parva, Chapter 70, Verse 15) .
It is also mentioned in Mahabharata, Sabha Parva, Chapter 8, Verse 29, that this group of Gods stay in the palace of Yama serving him.
Was then given by the king to the fishermen, saying.
Uparicara:
Let this be your daughter.
Vaisampayana:
She was gifted with great beauty and possessed of every virtue.
That girl of sweet smiles, was known by the name of Satyavati; but owing to her association with fishermen, she was for years of fishy smell.
Wishing to serve her father (the fisherman), she plied a boat on the waters of the Yamuna.
Parasara when going on a pilgrimage, saw her one day.
She was exceedingly beautiful, an object of desire with even a Siddha. As soon as the wise Rishi saw the girl of sweet smiles, he desired to have her.
The best of Rishis addressed the daughter of Vasu, the girl of celestial beauty and tapering thighs, saying,
Parasara:
O blessed girl, accept my embraces.
Satyavati:
“O holy Rishi, see, the Rishis are standing on both the banks of the river. Seen by them, how can I grant your wish?” (p.178)
Thus addressed by her, the illustrious lord created a fog, by which the whole place was covered with darkness.
Seeing the sudden creation of the fog by the great Rishi, the girl was very much astonished and became suffused with blushes of bashfulness.
Satyavati said:
O holy Rishi, know me to be a girl under the control of my father. 0 sinless man, my virginity will be sullied by accepting your embraces.
O best of Brahmanas, 0 Rishi, my virginity being sallied, how shall I be able to return home? I shall not then be able to bear life. O illustrious one, take all this into your consideration and do what is proper.
Vaisampayana said:
That best of Brahmanas, Parasara, having been much pleased with all that she said, replied
Parasara:
“you shall remain a virgin even after associating with me.
O timid girl, O beauteous maiden, ask from me any boon you desire to have. O beauty of sweet smiles, my favour has never proved fruitless.”
Having been thus addressed, the maiden asked for the boon that her body might be sweet-scented; and the illustrious Rishi granted that wish of her heart.
Having obtained the boon, she became exceedingly pleased. She was in her season and she accepted the embraces of that Rishi of wonderful deeds.
Thenceforth she become known among men by the name of Gandhavati. Men could smell sweet scent of her body from a distance of a Yojana.
Gandhavati: sweet-scented
Thence she was also called Yojana-gandha.
After all this, the illustrious Parasara went away to his hermitage.
Yojana-gandha, that a person could smell the sweet scent of her body from a distance of a Yojana.
Satyavati was exceedingly pleased to receive the excellent boon and she thereupon, on that very day, conceived through the embraces of Parasara.
She gave birth on an island in the Yamuna, a greatly powerful child, begotten on her by Parasara; and the child with the permission of her mother adopted asceticism.
He went away saying,
Satyavati’s son (Vyasadeva):
“As soon as I shall be remembered by you on any occasion, I shall appear before you.”
Vaisampayana:
Thus was born Dvaipayana in the womb of Satyavati by Parasara. (p.179)
Because he was born on an island, he was called Dvaipayana. That learned man, knowing that Dharma would become lame by one leg at each Yuga,
And that the period of human life and strength would follow the Yuga and moved by the desire of obtaining the favour of Brahma and the Brahmanas,
And that the period of human life and strength would follow the Yuga, meaning by becoming shorter and lesser.
Arranged the Vedas and thence he came to be called Vyasa. He then taught the Vedas and the fifth Veda Maha-bharata.
The name Vyasa can be divided into two words: “vi” and “asa”. By the rules of Sanskrit grammar when these two words are put together the name vyasa is born.
Vi has multiple meanings. Two are particularly interesting to us.
Vi (= visesa) means “specify”.
Vi (= vigata) which means without a specific quality.
Asa refers to the Vedas.
To Sumanta, Jaimini, Paila, his own son Suka and his disciple Vaisampayana (myself).
The Bharata Samhita was published by him separately through these men.
Then was born in the womb of Ganga by Santanu, Bhishma, of great energy, fame and immeasurable prowess. There was an illustrious and famous Rishi, learned in the interpretation of the Vedas,
That greatly famous man was known by the name of Animandavya. Though innocent, he was accused of theft and was put on a Suli.
For more information about Ani Mandavya and Dharma (Yamaraja) visit the Vedic Public Library.
Thereupon, the great Rishi called Dharma and addressed him thus, “In my childhood I pierced a little fly with a blade of grass.”
O Dharma, I remember this sin of mine; I cannot remember any other. I have since practised asceticism thousand fold. Has not that one sin of mine been expitiated by my great asceticism?
The killing of a Brahmana is more heinous than any other sin in the world; (As you kill me) O Dharma, you shall take birth on earth, (and that too) in the Sudra caste.
Thus being cursed, Dharma was born as a Sudra as Vidura who was learned, virtuous and pure-bodied.
Vidura is a very important personality in the Maha-bharata. He was born as the brother of Dhrtarastra and Pandu. Vidura was an incarnation of Yamaraja.
You can find the story of Vidura in the Vedic Public Library.
The Suta, Sanjaya, who was like a Rishi, was begot by Gavalgana and the greatly powerful Karna was begot by Surya of Kunti when she was a maid.
Gavalgana was a charioteer and the father of Sanjaya.
Sanjaya:
Sanjaya who was born within the circle of the friends of the Kuravas, became the minister of Dhrtarastra. The great work that #Sanjaya did in Mahabharata was telling Dhrtarastra every thing that was taking place in the battle-field without leaving even the smallest events in the order of their occurrence. Sanjaya was able to do this because of the boon granted by Vyasa.
For more information visit the Vedic Public Library.
He came out of his mother’s womb with a natural coat of mail and with a face beautified by ear-rings. For the benefit of the whole world, the world-wide famous.
We will have ample opportunity to talk about Karna during the book
Vishnu himself, the worshipped deity of all the worlds, was begot by Vasudeva on Devaki. He is the great God without birth and death; he is the creator and lord of the universe.
The son of Vasudeva and Devaki is an incarnation of Visnu. Sri Krishna took birth in Gokula and He is the Supreme Personality of Godhead.
He is called by the learned the invisible cause of all, he knows no deterioration, he is the first Brahma, he is the abode of the three qualities, he is the great soul, he is undeteriorating, he is the first, the cause of the creation, the Nature, the controlling Lord. (p.180)
He is the Purusa, the Creator himself, he is the centre of Satya Guna, he is infinite, he is incapable of being moved, he is the deity, he is Lord Narayana;
He is Dhata, he is undeteriorating, he is effulgent, he is the best, he is the great combiner, the increate, the invisible essence of all and the great immutable. He is bereft of those attributes that are knowable by the senses, he is the universe itself without beginning, birth and decay.
This great being, possessed of infinite wealth, this Grandsire of all creatures, took his birth in the race of Andhaka Vrishnis, in order to increase the piety in the world.
Satyaki and Kritavarma, learned in the science of arms, possessed of great prowess, well versed in all the Sastras, ever obedient to Narayana,
And expert in the use of arms, were begot by Satyaki and Hridika.
The seed of the great ascetic Rishi Bharadvaja was kept in a pot and there it began to develop. From that seed was born Drona.
From the seed of Gautama, fallen on a heap of reeds, were born a twin, Kripa of great strength and (Kripi), the mother of Asvatthama; and then was begotten mighty Asvatthama by Drona.
Then was born, from the sacrificial fire, Dhristadyumna, as effulgent as the fire itself.
The mighty hero was born, a bow in his hand, in order to kill Drona hereafter. From the sacrificial altar was born Krishna, resplendent and handsome.
Krishna here is Draupadi.
A girl of fascinating features and great beauty. Then was born the disciples of Prahlada, namely Nagnajit and Subala.
Subala begot a son, named Sakuni, who through the curse of the celestials, became an enemy of virtue and a destroyer of creatures. And a daughter,
Who became the mother of Duryodhana and both of them were well versed in acquiring worldly profits. From Krishna Dvaipayana was born Dhritarastra, the king of men,
And Pandu of great strength, both in the wombs of the wives of Vicitravirya and from him was also born in the womb of a Sudra woman, the wise and intelligent Vidura, learned in both Dharma and Artha and free from all sins.
Five sons were born of Pandu,
In the wombs of his two wives. Yudhishthira was the son of the eldest. Yudhishthira was born of Dharma, Vrikodara Bhima was born of Maruta; (p.181)
The first of all, the best wielder of the arms, illustrious Arjuna was born of Indra; and Nakula and Sahadeva of handsome features, ever-engaged in the services of their superiors, were born of the twin Ashvinis. One hundred sons were born to the wise Dhritarastra,
Namely Duryodhana and others and another son, named Yuyutsu.
Yuyutsu was born of a Vaisya woman.
O descendant of the Bharata race, amongst those one hundred sons, eleven, namely Dushasana, Dussaha, Durmarshana, Vikama, Chitrasena, Vivingsati, Jaya, Satyavrata, Purumitra and Yuyutsu of Vaisya wife, were all great car-warriors.
Abhimanyu was born of Subhadra,
The sister of Vasudeva (Krishna), begot by Arjuna and therefore he was the grandson of Pandu. Five sons were born to the five Pandavas by Draupadi, the daughter of Pancala.
These princes were all very handsome and learned in all the Sastras. From Yudhishthira was born Prativindhya, from Bhima was born Sutasoma,
From Arjuna was born Srutakirti, from Nakula was born Satanika and from Sahadeva was born the greatly powerful Srutasena.
Bhima begot a son in the forest on Hidimba, named Ghatotkacha.
Drupada gave birth to a daughter also, named Shikhandini and she was transformed into a male child.
She was thus transformed into a male child by a Yaksa, named Sthuna, who did it from the desire of doing her good. In that great battle of Kurus assembled many hundred of kings and potentates to fight among one another. I am unable to recount the names of those innumerable hosts. I have named only the principal ones who have been mentioned in this history.
Adhyaya 64
Brief account of incarnation of gods etc.
Janamejaya said:
O Brahmana, I wish to hear in detail the accounts of those that you have named and of those that you have not named and other kings and potentates by thousands. (p.181)
O great man, you should tell me in full the object for which these great car-warriors, all equal to the celestials, were born on earth. (p.182)
Vaisampayana said:
O king, we have heard that what you ask is a mystery even to the celestials. I shall however, speak of it, after bowing my head to Svayambhuva.
Brahma was not born of a father and mother like all mortals and therefore one of his names is Svayambhuva. He was born from the lotus of Garbhodakasayi Visnu.
The son of Jamadagni, after making the earth bereft of Ksatriyas for twenty-one times, went to the best of the mountains, named Mahendra and began his penances.
The son of Jamadagni, Parasurama.
Mahendra:
One of the holy mountains. This mountain has great Puranic importance and many important events happened there.
For more information about Mahendra visit the Vedic Public Library.
O king, when the earth was thus bereft of Ksatriyas, the Ksatriya women used to come to the Brahmanas for offspring.
O best of men, the Brahmanas had connections with them only at their seasons and not when they were not in their seasons and they the Brahmans did not do it with lust.
Thus thousands of Ksatriya women conceived through these connections with the Brahmanas and O king, thus were born many Ksatriyas of great prowess,
And many boys and girls, in order to thrive the Ksatriya race. Thus sprang the Ksatriya race from Ksatriya women from their connections with ascetic Brahmanas.
The new generation, blessed with long life, began to thrive in virtue and thus were again established the four castes having Brahmanas at their head.
At that time every man went to his wife only at the time of her season and never from lust or when she was not at her season. Other creatures also, even those that were born in the race of birds, followed this example. O best of the Bharata race, thus were born hundreds and thousands of creatures and they all thrived in virtue.
O lord of the earth, all creatures were virtuous and religious and all men were free from sorrow and disease.
0 king having the walk of an elephant, thus once more, the wide earth, with the ocean for her boundaries, with her mountains and woods and towns was governed by the Ksatriyas.
When thus the earth was again governed virtuously by the Ksatriyas, the other castes, having Brahmanas at their head, were filled with great joy.
All the kings (of the world), becoming free from vices born of lust and anger and punishing those that deserved punishment, protected the earth. (p.183)
And Satakratu, Sahasraksa, seeing that all the Ksatriya sovereigns ruled their kingdoms very virtuously, poured down vivifying showers of rains at the proper time and at the proper place and thus protected all creatures.
Satakratu:
Indra, the deity that performed one hundred sacrifices.
Sahasraksa:
Indra, who has one thousand eyes
O king, no one died in early age and none took to wife before attaining to age.
O best of the Bharata race, thus was filled the earth to the very shores of the sea with long-lived men.
The Ksatriyas performed great sacrifices and bestowed much wealth on the Brahmanas and all the Brahmanas also studied the Vedas and the Vedangas and the Upanishads.
O king, no Brahmana ever sold the Vedas and none of them ever read them aloud before a Sudra.
One should not teach the Vedas with the idea of making money. Nor should a Brahmana teach profound aspect of the Vedas to unqualified persons.
The Vaisyas tilled well the earth with the help of bullocks and they never yoked kine to the plough. They carefully fed the lean ones.
Men never milched the cows as long as the calves could not live on the milk of their mothers. No merchant sold his goods with false scales.
Vaisyas never lied to customers just to make more money. This did not happened at that time.
O best of men, all men, thus virtuously inclined, did every thing with their eyes fixed on virtue.
O king, all men of all castes were mindful of the respective duties of their respective castes. O best of men, their virtue never sustained any diminution.
Both women and kine gave birth to offspring at the proper time and trees bore flowers and fruits at their proper seasons.
O king, the Krita Yuga having come into the world, the whole earth was filled with numerous beings.
Krita Yuga is another name for Satya Yuga.
O best of the Bharata race, O lord of men, when such was the happy state of the world, the Asuras began to take birth in royal dynasties.
The sons of Diti, having been continually defeated by the sons of Aditi, and deprived of sovereignty and heaven, began to take birth on earth.
The sons of Diti are called Daitya and have a demoniac nature.
The sons of Aditi are called Aditya and have a virtuos nature.
O king, wishing to enjoy sovereignty in this earth the powerful Asuras took birth among humans, cows, horses, mules, camels, buffaloes, elephants, deer; they also took birth as Raksasas and others.
O protector of the world, owing to the birth of those Asuras that were already born and those that were being born, the Earth became incapable of supporting herself. (p.184)
Amongst the sons of Diti and Danu, some, being thrown off from heaven, took birth as men and became proud and insolent monarchs on earth.
Possessed of great prowess, they covered the earth in various shapes. They, becoming great oppressors, filled the earth to the very shores of the sea.
They began to oppress the Brahmanas, Ksatriyas, Vaisyas and Sudras; they began to persecute all other creatures with their strength.
O king, frightening and killing all creatures, they roamed over the earth in hundred and thousands.
Bereft of virtue and truth, proud of then- strength, intoxicated with their insolence, they even insulted die holy Rishis in their hennitages.
O king, the earth, thus oppressed by the Asuras of great strength, energy and abundant means, thought of appealing to Brahma.
The united strength of the Naga Sesa and other creatures could not support the earth, attacked by the powerful Danavas.
Such as the tortoise and the elephant.
O protector of the world, thereupon the Earth, afflicted with fear and oppressed by the weight went to Brahma and asked his protection.
She saw the divine Brahma, the creator of the worlds, who is undeteriorating, seated surrounded by the celestials and great and illustrious Rishis and adored by the delighted Gandharvas and Apsaras who are always engaged in the services of the celestials.
The Earth adored the Grandsire and, O best of the Bharata race, telling him all that had happened, before all the regents of the world she asked his protection.
O king, the object was already known beforehand to the Omniscient, Self-created Paramesthi.
Paramesthi is Brahma, meaning Supreme Lord of the universe.
O descendant of the Bharata race he is the creator of the universe, why should he not know fully what is in the minds of the creatures, including the very Devas and the Danavas?
O great king, the Lord of the earth, Prajapati, Isa, Sambhu then thus spoke to her.
Brahma said:
O Vasundhara I shall appoint all the dwellers of heaven in the work for which you have come to me. (p.185)
Vasundhara is another name for Bhumi, the Deity of the planet Earth. It means the holder of wealth.
Vaisampayana said:
O king, having thus addressed the Earth, the divine Brahma, bade her farewell. Then the Creator commanded all the celestials, saying,
Brahma:
“All of you go and take your birth on earth to free her from her burden. Go according to your respective parts and seek battles.
The Devas had to incarnate on Earth to kill the demons.
Vaisampayana said:
Then the creator of all the creatures, calling all the tribes of the Gandharvas and Apsaras, spoke to them thus,
Brahma:
“All of you go and take your birth amongst men according to your respective parts and in the forms you prefer.
Vaisampayana said:
All the celestials with Indra at their head, having heard these words of the lord of the celestials, words that were true, that were desirable under the circumstances and which were fraught with benefit, accepted them.
Having then resolved to take birth on the earth according to their respective parts, they all went to Vaikuntha to the slayer of foes, Narayana,
Who bears the discus and the mace in his hands, who wears yellow coloured cloth, who is greatly effulgent, who has the lotus in his navel, who is the slayer of the foes of the celestials, who is fixedly staring at his wide chest,
Who is the lord of the Prajapati himself, who is the sovereign of all the gods, who is of infinite strength, who has the mark of the auspicious wheel on his breast, who is the central force of every one’s faculties and who is adored by all the deities;
Brahma is the first and greatest person in this universe but Visnu, Narayana, is greater than him.
To him, this most exalted of all persons,
Indra said,
“Be incarnate.”
And Hari replied,
“Be it so.” (p.185)
Thus ends the Ansavatarana Parva of the Adi Parva of the wonderful Maha-bharata.
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