The Mahabharata of Krishna-Dwaipayana Vyasa Translated into English Prose, Vana Parva, Part 2

Part 2 — SECTION CCCXIII

Kisari Mohan Ganguli translation

Vaisampayana continued,—"Commanded by the Lord of justice to thus spend in disguise the thirteenth year of non-discovery, the high-souled Pandavas, observant of vows and having truth for prowess, sat before those learned and vow-observing ascetics that from regard were dwelling with them in their exile in the forest. And with joined hands they said these words, with the intention of obtaining permission to spend the thirteenth year in the manner indicated. And they said, 'Ye know well that the sons of Dhritarashtra have by deceit deprived us of our kingdom, and have also done us many other wrongs! We have passed twelve years in the forest in great affliction. The thirteenth year only, which we are to spend unrecognised, yet remaineth. It behoveth you to permit us now to spend this year in concealment! Those rancorous enemies of ours, Suyodhana, the wicked-minded Karna, and Suvala's son should they discover us, would do mighty wrong to the citizens and our friends! Shall we all with the Brahmanas, be again established in our own kingdom?' Having said this, that pure-spirited son of Dharma king Yudhishthira, overwhelmed with grief and with accents choked in tears, swooned away. Thereupon the Brahmanas, together with his brothers began to cheer him up. Then Dhaumya spake unto the king these words fraught with mighty meaning,—'O king, thou art learned and capable of bearing privations, art firm in promise, and of subdued sense! Men of such stamp are not overwhelmed by any calamity whatever. Even the high-souled gods themselves have wandered over various places in disguise, for the purpose of overcoming foes. Indra for the purpose of overcoming his foes, dwelt in disguise in the asylum of Giriprastha, in Nishadha and thus attained his end. Before taking his birth in the womb of Aditi, Vishnu for the purpose of destroying the Daityas passed a long time unrecognised, assuming the form of the Haya-griba (Horse-necked). Then how disguising himself in the form of a dwarf, he by his prowess deprived Vali of his kingdom, hath been heard by thee! And thou hast also heard how Hutasana entering into water and remaining in concealment, achieved the purpose of the gods. And O thou versed in duty, thou hast heard how Hari with the view of overcoming his foes, entered into Sakra's thunder-bolt, and lay concealed there. And, O sinless one, thou hast heard of the office the regenerate Rishi Aurva at one time performed for the gods, remaining concealed in his mother's womb. And O child, living in concealment in every part of the earth, Vivaswat, endued with excellent energy, at last entirely burnt up all his foes. And living disguised in the abode of Dasaratha, Vishnu of dreadful deeds slew the Ten-necked one in battle. Thus remaining in disguise in various places, high-souled persons have before this conquered their enemies in battle.' Thus cheered by these words of Dhaumya, the virtuous Yudhishthira, relying on his own wisdom and also that acquired from the scriptures regained his composure. Then that foremost of strong persons, the mighty-armed Bhimasena endued with great strength encouraging the king greatly, spake these words, 'Looking up to thy face (for permission), the wielder of the Gandiva, acting according to his sense of duty hath not yet, O king, shown any rashness! And although fully able to destroy the foe, Nakula and Sahadeva of dreadful prowess have been ever prevented by me! Never shall we swerve from that in which thou wilt engage us! Do thou tell us what is to be done! We shall speedily conquer our enemies!' When Bhimasena had said this, the Brahmanas uttered benedictions on the Bharatas, and then obtaining their permission, went to their respective quarters. And all those foremost of Yatis and Munis versed in the Vedas, exceedingly desirous of again beholding the Pandavas, went back to their homes. And accompanied by Dhaumya, these heroes, the five learned Pandavas equipped in vows set out with Krishna. And each versed in a separate science, and all proficient in mantras and cognisant of when peace was to be concluded and when war was to be waged those tigers among men, about to enter upon a life of non-recognition, the next day proceeded for a Krose and then sat themselves down with the view of taking counsel of each other."

The End of Vana Parva

Notes in this chapter

Note 1 · Footnote 1:(return) It means these six things, unfavourable to crops—excessive rain, drought, rats, locusts, birds, and a neighbouring hosti Note 2 · Footnote 2:(return) In as much as the rites performed by the Sudras have their origin in the Vedas.Note 3 · Footnote 3:(return) More literally, the state of the gods. It may appropriately be remarked here that the ordinary Hindu gods, of the post-V Note 4 · Footnote 4:(return) This is the well-known and popular doctrine of transmigration of souls.Note 5 · Footnote 5:(return) The word in the text is Kora-dushakas, supposed by Wilson to be the Paspalum frumentacea (vide Dict.).Note 6 · Footnote 6:(return) The word in the text is mlecchibhutam. The Sanskrit grammar affords a great facility for the formation of verbs from sub Note 7 · Footnote 7:(return) Pushya is the eighth lunar asterism consisting of three stars, of which one is, the Cancer. (Vide Wilson's Diet.).Note 8 · Footnote 8:(return) An Indian creeper of the order of Goertnera racemosa. It bears large white flowers of much fragrance.Note 9 · Footnote 9:(return) They, therefore, that lead deathless lives can enjoy this bliss from day to day for ever.Note 10 · Footnote 10:(return) It is difficult to understand how all that Vaka says can be an answer to Indra's question. The chief of the gods enquir Note 11 · Footnote 11:(return) The ceremony of Swastivachana is described to be "a religious rite, preparatory to any important observance, in which t Note 12 · Footnote 12:(return) A man is said to sell the Vedas who lectures on the Vedas taking fees from the hearers.Note 13 · Footnote 13:(return) Japa is the silent recitation of particular Mantras.Note 14 · Footnote 14:(return) Mantras are particular formulae of worship. They are for the most part rhythmic compositions, believed to be of great e Note 15 · Footnote 15:(return) The Homa is that sacrificial rite which consists of pouring libations of clarified butter into fire.Note 16 · Footnote 16:(return) Vedamayi nou. Lit, a boat made of the Vedas.Note 17 · Footnote 17:(return) Vishada is the original. It means discontent, but here it means more a mixture of discontent, perplexity and confusion Note 18 · Footnote 18:(return) A form of Hindu etiquette at parting.Note 19 · Footnote 19:(return) It is so very difficult to translate the word Karma,—religion and morals were invariably associated with each other in Note 20 · Footnote 20:(return) Agni or fire was supposed to convey the oblations offered by men to the gods.Note 21 · Footnote 21:(return) Kumara means a boy, hence a prince. Here Kartika the war-god is meant.Note 22 · Footnote 22:(return) By carrying their oblations to the gods.Note 23 · Footnote 23:(return) Portions of the Vedas.Note 24 · Footnote 24:(return) Raga means love.Note 25 · Footnote 25:(return) Kama is the name of the god of love, Indian Cupid.Note 26 · Footnote 26:(return) The body, the exciting Cause of our actions is an uktha, the soul of the vivifier of the body is the second uktha, and Note 27 · Footnote 27:(return) The word of God.Note 28 · Footnote 28:(return) In Hindu Mythology there are no gods who destroy sacrifices. It is only the Asuras who do so. The Burdwan translator re Note 29 · Footnote 29:(return) In connection with the names of these Mitra-gods, it is to be remembered that Mitra was the name of the principal god o Note 30 · Footnote 30:(return) Avala is a common name of women. It means one who has no vala or strength or power. The word is also used as an adjecti Note 31 · Footnote 31:(return) According to the Hindus, the sun rises from and sets behind two hills respectively. He rises from the Udaya or Sun-rise Note 32 · Footnote 32:(return) Raudra—belonging to Rudra, the god of fury, violence, war, &c.Note 33 · Footnote 33:(return) Devasena literally means the celestial army. This fable seems to be an allegorical representation of the attempts made Note 34 · Footnote 34:(return) Anger personified is a deity.Note 35 · Footnote 35:(return) Another name of gods, so named from their having only three stages of life—viz., infancy, childhood, and youth—and bein Note 36 · Footnote 36:(return) i.e., good and evil spirits.Note 37 · Footnote 37:(return) One of the ensigns of royalty in Hindustan.Note 38 · Footnote 38:(return) Brahma.Note 39 · Footnote 39:(return) Devasenapati is the original. It may mean either the pati (leader) of the sena (forces) of devas or the pati (husband) Note 40 · Footnote 40:(return) A kind of missile.Note 41 · Footnote 41:(return) Another kind of weapon.Note 42 · Footnote 42:(return) The word in the text is "Agrahara," which, as Nilakantha explains, means here, "That which is first taken from a heap a Note 43 · Footnote 43:(return) Lit, Soldiers that have sworn to conquer or die. A full Akshauhini of these soldiers was owned by Krishna, who gave the Note 44 · Footnote 44:(return) The vow of the Asuras was (according to the Burdwan Pundits) never to drink wine. It is more rational to suppose that K Note 45 · Footnote 45:(return) A very small measure.Note 46 · Footnote 46:(return) Picking up for support (1) ears of corn and (2) individual grains, left on the field by husbandmen after they have gath Note 47 · Footnote 47:(return) Naked.Note 48 · Footnote 48:(return) Both these words are of doubtful meaning. It seems they are employed in the Vedas to denote the faculties of knowledge Note 49 · Footnote 49:(return) The six acts of a king are peace, war, marching, halting, sowing dissention, and seeking protection.Note 50 · Footnote 50:(return) Tard-mrigam. Formerly Prajapati, assuming the Form of a deer, followed his daughter from lust, and Rudra, armed with a Note 51 · Footnote 51:(return) Abode of Varuna in the original.Note 52 · Footnote 52:(return) Garuda.Note 53 · Footnote 53:(return) Pavana, the God of the wind.Note 54 · Footnote 54:(return) There is a difference of reading here. Some texts read fifty seven.Note 55 · Footnote 55:(return) A difference of reading is observable here.Note 56 · Footnote 56:(return) As a purificatory ceremony, called the Achamana. To this day, no Hindu can perform any ceremony without going through t Note 57 · Footnote 57:(return) Lit. an engine killing a hundred. Perhaps, some kind of rude cannon.Note 58 · Footnote 58:(return) Perhaps, brands or torches steeped in wax, intended to be thrown in a burning state, amongst the foe. Readers of Indian Note 59 · Footnote 59:(return) Lit. be a Purusha (male)! Manhood would not be appropriate in connection with a Rakshasa.Note 60 · Footnote 60:(return) This weapon could restore an insensible warrior to consciousness, as the Sam-mohana weapon could deprive one of conscio Note 61 · Footnote 61:(return) Visalya a medicinal plant of great efficacy in healing cuts and wounds. It is still cultivated in several parts of Beng Note 62 · Footnote 62:(return) The Guhyakas occupy, in Hindu mythology, a position next only to that of the gods, and superior to that of the Gandharv Note 63 · Footnote 63:(return) According to both Vyasa and Valmiki, there is nothing so fierce as a Brahmana's curse. The very thunderbolt of Indra is Note 64 · Footnote 64:(return) Abhijit is lit. the eighth muhurta of the day, a muhurta being equal to an hour of 48 minutes, i.e. the thirtieth part Note 65 · Footnote 65:(return) Also called Gayatri, the wife of Brahma.Note 66 · Footnote 66:(return) Samhritya—killing.Note 67 · Footnote 67:(return) Lit. Letters.Note 68 · Footnote 68:(return) Behind the plain and obvious meanings of the words employed both in the question and the answer, there is a deeper sign Note 69 · Footnote 69:(return) Nilakantha explains both Dhriti and Dwitiya in a spiritual sense. There is no need, however, of a spiritual explanation Note 70 · Footnote 70:(return) Nilakantha explains this correctly, as I imagine, by supposing that by 'sacrifice' is meant the spiritual sacrifice for Note 71 · Footnote 71:(return) Some texts read apatatam for uvapatam. If the former be the correct reading, the meaning would be—'What is the best of Note 72 · Footnote 72:(return) Yudhishthira has the authority of the Srutis for saying that the one pervading element of the universe is air.Note 73 · Footnote 73:(return) The word used in the question is dik, literally, direction. Obviously, of course, it means in this connection way. Yudh Note 74 · Footnote 74:(return) The Srutis actually speak of space as water. These are questions to test Yudhishthira's knowledge of the Vedic cosmogon Note 75 · Footnote 75:(return) The Srutis speak of the cow as the only food, in the following sense. The cow gives milk. The milk gives butter. The bu Note 76 · Footnote 76:(return) What Yudhishthira means to say is that there is no special time for a Sraddha. It is to be performed whenever a good an Note 77 · Footnote 77:(return) That is, tranquillity of mind, self-restraint, abstention from sensual pleasures, resignation, and Yoga meditation.Note 78 · Footnote 78:(return) That is, hunger, thirst, sorrow, bluntness of mortal feeling, decrepitude, and death.