Mahabharata: Volume 4 (33 page)

‘Dhritarashtra asked, “Does he
²⁴
appear white or red? Is he dark, black like collyrium, or brown? In what form does a righteous and learned brahmana visualize the seat of that immortal and undecaying one?”

‘Sanatsujata replied, “He does not appear as white or red, as black, or with the complexion of iron. Nor does he have the complexion of the sun. He is not established in the earth or the sky. He is not to be found in the waters of the ocean. He does not resort to the stars, or the lightning. His form cannot be seen in the clouds. He cannot be found in the wind or the gods, nor can he be seen in the moon or the sun. He is not the mantras of the Rig Veda, the Yajur Veda or the Atharva Veda, nor can he be seen in the unblemished Sama Veda. O
king! It is certain that he cannot be seen in great vows and in
rathantara
and
barhata
.
²⁵
He is the darkness that is impossible to cross. He is beyond death and beyond destruction. His form cannot be seen, it is as thin as a razor’s edge, but he is also larger in form than the mountains. He is the foundation. He is immortality. He is the worlds. He is the brahman. He is fame. He is the source of all beings and at the time of destruction, he is the one into whom they flow. He is without division and gigantic. His fame soars up. The words of the wise say that he is immutable. Everything in the universe is established in him. Those who know him become immortal.”’

‘Sanatsujata said, “He is the seed and is a great and blazing light. He is the resplendent one whose fame is great. He is the one whom the gods worship. It is because of him that the sun shines. He is the one whom the yogis
see. He is the eternal and illustrious lord. Everything originates with the brahman’s seed. It is because of the brahman’s seed that everything flourishes. It is because of the seed that stars burn in the middle of the sky and the sun obtains its radiance. He is the one whom the yogis see. He is the eternal and illustrious lord. It is because of him that there is water in the middle of the ocean. It is because of him that the two gods are in the firmament.
²⁶
They hold up what flows in and what flows out, in the earth and in heaven.
²⁷
He is the one whom the yogis see. He is the eternal and illustrious lord. Both these gods carry earth and heaven. The seed bears the directions and the universe. The rivers flow from those directions and the great oceans are created from these. He is the one whom the yogis see. He is the eternal and illustrious lord. Based on the wheels, the steady chariot ceaselessly works. He has a flaming crest and the celestial and ageless horses bear him in the sky.
²⁸
He is the one whom the yogis see. He is the eternal and illustrious lord. There is no form that is similar to his. He can never be seen with the eyes. Learned ones who get to know him through their minds and their hearts, become immortal. He is the one whom the yogis see. He is the eternal and illustrious lord. There is a terrible river with twelve flows protected by the gods and one drinks from it.
²⁹
He is the one whom the yogis see. He is the eternal and illustrious lord. Like a bee, there are those who drink the honey only for half a month.
³⁰
He is the lord who has ordained oblations for all beings. He is the one whom the yogis see. He is the eternal and illustrious lord. There is an ashvattha tree with golden foliage. They alight like featherless birds there. Having obtained feathers, they fly out in different directions.
³¹
He is the one whom the yogis see. He is the eternal and illustrious lord. The complete is taken out from the complete. It is from the complete that the complete universe is created. The complete is taken from the complete. But it is the complete that remains.
³²
He is the one whom the yogis see. He is the eternal and illustrious lord. The wind is created from him and it in him that it subsides. Agni and soma were created from him. All life depends on him. One knows everything through him. One is incapable of describing him. He is the one whom the yogis see. He is the eternal and illustrious lord. Apana dissolves into
prana
, prana
dissolves into the moon.
³³
The moon dissolves into the sun. The sun dissolves into the supreme. He is the one whom the yogis see. He is the eternal and illustrious lord. When it ascends out of the water, the swan does not raise one foot. If it did raise it,
³⁴
there would be no death, nor immortality.
³⁵
He is the one whom the yogis see. He is the eternal and illustrious lord. There is one great-souled god. He is the being who swallows the fire. If one knows this being, one’s soul will never come to any harm. He is the one whom the yogis see. He is the eternal and illustrious lord. Even if the thousands and thousands of wings are spread out to fly, they must return to the centre and what is in the centre, with the speed of thought.
³⁶
He is the one whom the yogis see. He is the eternal and illustrious lord. His form is stationed beyond the range of sight. Only those who are extremely pure in soul can see him. A wise one desiring welfare sees him through the mind. Those who resort to him, become immortal. He is the one whom the yogis see. He is the eternal and illustrious lord. Because of their own learning and their own conduct, mortal ones hide him, like snakes in their holes. But only foolish ones are deluded by this and deceived and confounded, follow the dangerous road. He is the one whom the yogis see. He is the eternal and illustrious lord. There is neither existence, nor is there non-existence. Therefore, what source can give rise to death or immortality? Both truth and falsehood are
based on the same truth. Truth and falsehood originate in the same womb. He is the one whom the yogis see. He is the eternal and illustrious lord. Among men, whether they are righteous or wicked, these are not seen in an equal way.
³⁷
Having been united with the divine knowledge of immortality, one should taste that honey. He is the one whom the yogis see. He is the eternal and illustrious lord. The heart is not tormented because of abuse.
³⁸
Nor do lack of studying and lack of agnihotra matter. The mind becomes as light as the brahman. Those who are wise and persevering obtain him. He is the one whom the yogis see. He is the eternal and illustrious lord. Thus, one sees one’s own soul in all beings, all engaged in various tasks. After this, why should there be any sorrow? There is a great deal of water in a well that overflows in all the directions. Like that, brahmanas who wish to know can use all the Vedas.
³⁹
The great-souled being is the size of a thumb. Though he resides in the heart, he cannot be seen. He is unborn. He ceaselessly roams, throughout night and day. Knowing this, a wise one is full of bliss. I am I. I am also the mother, the father and the son. I am the soul of everything, whether I exist or whether I do not exist. O descendant of the Bharata lineage! I am the ancient grandfather,
⁴⁰
the father and the son. You dwell in my soul. But you are not mine and I am not yours. The soul is the foundation. The soul is the birth. I am the foundation without decay that the Vedas speak about. I am subtler than the most subtle. With excellent intelligence, I am awake in all beings. Know him to be the father of all beings, dwelling in the lotus in all beings.”’
⁴¹

This section had 726 shlokas and twenty-four chapters.

Chapter 709(46): 17 shlokas
Chapter 710(47): 103 shlokas
Chapter 711(48): 47 shlokas
Chapter 712(49): 45 shlokas
Chapter 713(50): 61 shlokas
Chapter 714(51): 19 shlokas
Chapter 715(52): 16 shlokas
Chapter 716(53): 19 shlokas
Chapter 717(54): 66 shlokas
Chapter 718(55): 16 shlokas
Chapter 719(56): 60 shlokas
Chapter 720(57): 29 shlokas
Chapter 721(58): 30 shlokas
Chapter 722(59): 23 shlokas
Chapter 723(60): 29 shlokas
Chapter 724(61): 18 shlokas
Chapter 725(62): 31 shlokas
Chapter 726(63): 16 shlokas
Chapter 727(64): 15 shlokas
Chapter 728(65): 9 shlokas
Chapter 729(66): 15 shlokas
Chapter 730(67): 21 shlokas
Chapter 731(68): 14 shlokas
Chapter 732(69): 7 shlokas

Yana
means moving or journey as a verb and conveyance as a noun.
Sandhi
means both connection and peace or alliance. So the name of this parva can be interpreted in two different ways, and both are correct. First, there is the straightforward meaning of a journey (Sanjaya’s) for peace. Second, this section is the connecting section between two separate journeys, Sanjaya’s and Krishna’s. Sanjaya conveys Arjuna’s message and there
is a discussion in the assembly of the Kurus. Karna refuses to fight until Bhishma has fallen. The section ends inconclusively, with a reference to Krishna’s impending mission.

Vaishampayana said, ‘Thus, the king
¹
conversed with Sanatsujata and the intelligent Vidura and the night passed. When the night had passed, all the kings entered the assembly hall and were delighted to see the suta.
²
With Dhritarashtra at the forefront, all of them went to the king’s splendid assembly hall, desiring to hear the words the Parthas had sent, in conformity with dharma and artha. The extensive arena was plastered white and was decorated with gold. It was extremely beautiful, like the rays of the moon, and was sprinkled with excellent water. It was strewn with beautiful seats made of gold, wood, stone and ivory, which were covered with excellent cushions.

‘O bull among the Bharata lineage! Bhishma, Drona, Kripa, Shalya, Kritavarma, Jayadratha, Ashvatthama, Vikarna, Somadatta, Bahlika, the immensely wise Vidura, maharatha Yuyutsu—all these assembled together with other royal warriors. Having placed Dhritarashtra at their head, they entered the splendid assembly hall. O king! Duhshasana, Chitrasena, Shakuni Soubala, Durmukha, Duhsaha, Karna, Uluka and Vivimshati placed the intolerant Duryodhana, king of the Kurus, at their head and entered the assembly hall, like gods entering Shakra’s abode. O king! O king! When those brave ones, with arms like clubs, entered the assembly hall, it looked like a mountainous cavern full of lions. Having entered the assembly hall, those great archers, who adorned any gathering and were as radiant as the sun, seated themselves on extremely expensive seats.
O descendant of the Bharata lineage! When all the kings were seated, the gatekeeper informed them that the son of the suta had arrived. “Our messenger has swiftly returned on the chariot, drawn by Saindhava horses that can bear loads well, from the Pandavas.” Wearing his earrings, he
³
quickly descended from the chariot and entered the assembly hall, which was full of great-souled lords of the earth.

‘Sanjaya said, “O Kouravas! Know that I have returned after having gone and met the Pandavas. Know that the Pandavas salute all the Kurus, in accordance with their ages. They honour the elders according to age and those who are of the same age as friends. According to age, they honour those who are their juniors. O lords of the earth! On the instructions of Dhritarashtra, I earlier went from here to visit the Pandavas, and listen to what I have to say.”’

‘Dhritarashtra said, “O Sanjaya! O son!
⁴
I am asking you in the midst of these kings about the words spoken by the great-souled Dhananjaya, indomitable in spirit, foremost in battle, and the destroyer of the lives of evil-souled ones.”

‘Sanjaya replied, “Let Duryodhana listen to my words about what Arjuna spoke. The great-souled Dhananjaya is ready for battle. He said this with Yudhishthira’s permission and in Keshava’s hearing. Knowing the strength of his arms, he does not have the slightest fear. Kiriti is steadfast and ready to do battle. In Vasudeva’s presence, he told me, ‘Tell Dhritarashtra’s son in the midst of the Kurus and in the hearing of the kings who have assembled to kill the Pandavas. Tell them all the words that I have spoken, so that the king
⁵
and his advisers
hear it.’ Just as all the gods listen to the words of the king of the gods, the wielder of the vajra, in that way, all the Pandavas
⁶
and Srinjayas listened to the capable words spoken by Kiriti. ‘Arjuna, the wielder of the Gandiva, is ready to do battle.’ With eyes like red lotuses, he spoke these words.

‘“‘If Dhritarashtra’s son does not give the kingdom to King Yudhishthira Ajamidha, then it is certain that the evil deeds committed by the sons of Dhritarashtra earlier will remain unaccounted.
⁷
If there is a desire to fight with Bhima and Arjuna, the sons of the Ashvins
⁸
and Vasudeva, with Shini’s son
⁹
who has raised his weapons, with Dhrishtadyumna and Shikhandi, with Yudhishthira, who is equal to Indra and can burn up earth and heaven with the ire of his thoughts—if Dhritarashtra’s son wishes to fight with these, then all the objectives of the Pandavas will be successful. Do not act so as to ensure the objectives of the Pandavas. Instead, should you so wish, come and fight.
¹⁰
Pandava,
¹¹
who acts in accordance with dharma, was banished to the forest and slept on a bed of grief. Dhritarashtra’s son will lie down and die on a more miserable bed and that will be his final one. The evil-souled son of Dhritarashtra governed the Kurus and the Pandavas through evil conduct. But he
¹²
possessed modesty, wisdom, austerities and self-control and conquered his anger through the protection of dharma. Though he was deceived, he was respectful and upright. He possessed austerities, self-control and the protection of dharma. He spoke the truth and was pleasant, even when he was deceived. He endured the infinite hardships. The eldest Pandava has controlled his soul. He has controlled his anger for many terrible
years. If that is unleashed on the Kurus, Dhritarashtra’s son will repent his decision to fight. When a fire with its black trails is kindled during the summer, it burns down the dry wood. Thus will Yudhishthira’s angry and blazing glance burn down the armies of Dhritarashtra’s son.

‘“‘When Dhritarashtra’s son sees the intolerant Pandava Bhimasena in battle, terrible in speed and with a club in his hand, vomiting the poison of his anger, he will then repent this fight. When he sees Bhima, terrible in form and with a club in his hand, begin to kill, like a mighty lion entering a pen of cows, Dhritarashtra’s son will regret this war. He is extremely fearsome and is without fear. He is skilled in the use of weapons. He will slay the assembled enemy forces. He will counter an ocean of chariots on a single chariot. He will destroy a mass of infantry with his club. He will swiftly destroy many soldiers. That brave one will bring down the soldiers of Dhritarashtra’s son, like a forest sliced down with an axe. Then Dhritarashtra’s son will regret the war. Dhritarashtra’s son will see his mighty army scattered, like a village that is mostly made of straw burnt by a fire, or ripe grain burnt by lightning. With the foremost warriors dead, the terrified soldiers will be reluctant. They will mostly be in flight, with no one left with any enterprise. They will be burnt by Bhimasena’s weapons. Then Dhritarashtra’s son will regret the war. Nakula, skilled and foremost charioteer among all charioteers, will use his right hand and shoot down hundreds of enemy soldiers. Then Dhritarashtra’s son will regret the war. Though he was earlier used to happiness, Nakula slept on a bed of unhappiness in the forest for a very long time. He will sigh hard, like an enraged serpent. Then Dhritarashtra’s son will regret the war. He will see kings who are willing to fight on Dharmaraja’s instructions, ride white chariots and attack his soldiers. He will see them abandon his side. Thereafter, Dhritarashtra’s son will repent. The Kourava will see five brave ones, who are children, but not like children in their skill with weapons.
¹³
They will give up their lives to fight the Kekayas.
¹⁴
Then Dhritarashtra’s son will regret
the war. Sahadeva, the killer, will mount a chariot that is adorned with golden stars. Its wheels make no noise and it is yoked to well-trained horses. He will slice off the heads of kings with floods of arrows. Dhritarashtra’s son will see him mounted on the chariot, skilled in the use of weapons, and attacking in all the directions in that extremely fearful war. On seeing him in battle, Dhritarashtra’s son will regret the war. Sahadeva is spirited and swift to act. He is restrained by modesty, skilled and truthful. He is extremely strong and steadfast in all dharma. He will terribly slaughter soldiers as he finds his way towards the one from Gandhara.
¹⁵
When he sees Droupadi’s sons, brave and great archers who are skilled in the use of weapons, expert in fighting with chariots, advance in battle, like terrible and poisonous serpents, then will Dhritarashtra’s son regret the war. Abhimanyu is the slayer of enemy heroes. He will shower arrows on enemies, like a cloud showering rain. Soubhadra
¹⁶
is skilled in the use of his arms and is like Krishna’s equal. When he advances, Dhritarashtra’s son will regret the war. He will see Soubhadra, who is a child, but is not like a child in valour. He will descend on that mass of enemies, like death itself. He is skilled in the use of weapons and is Indra’s equal. Then Dhritarashtra’s son will regret the war.

‘“‘The young Prabhadrakas are swift to act and skilled.
¹⁷
Their valour is like that of lions. They will strike the sons of Dhritarashtra, together with their soldiers. Then Dhritarashtra’s son will regret the war. The aged Virata and Drupada are maharathas. Each will advance with his soldiers against the enemy, when they see Dhritarashtra’s son, together with his soldiers. Then Dhritarashtra’s son will regret the war. Drupada is skilled in the use of weapons. He will be enraged in battle. Mounted on his chariot, he will use arrows to slice off the heads of younger ones. Then Dhritarashtra’s son will regret the war. Virata is the slayer of enemy heroes. He will penetrate the enemy
army in its weak spots. He will be at the forefront of the Matsyas, who are terrible in form. Then Dhritarashtra’s son will regret the war. Matysa Virata’s eldest son
¹⁸
is terrible in form and is foremost among warriors. He has donned armour for the sake of the Pandavas. When he sees him, Dhritarashtra’s son will regret the war. When Shantanu’s virtuous son,
¹⁹
foremost among the Kouravas, has been killed in battle by Shikhandi, I tell you truthfully and without any doubt, that none of our enemies will be alive any more. Shikhandi will be on a chariot drawn by celestial horses and protected well. He will advance towards Bhishma on his chariot and will mow down masses of chariots. Then Dhritarashtra’s son will regret the war. He will see the resplendent Dhrishtadyumna, at the forefront of the Srinjaya forces. The intelligent Drona instructed him about secret weapons.
²⁰
Dhritarashtra’s son will repent then. He
²¹
is the immeasurable general. He will vanquish the sons of Dhritarashtra. He is capable of withstanding enemies and will advance against Drona in battle. Then Dhritarashtra’s son will regret the war. He is modest, learned, strong and intelligent. He is blessed by prosperity and he is foremost among the Somakas.
²²
Since our leader is the foremost among the lions of the Vrishni lineage,
²³
our enemies will not be able to withstand us. Tell him this also.
²⁴
There is no need to look for anyone else. We have chosen Shini’s grandson, Satyaki, as our adviser. He is a charioteer and is without a rival in battle. He is immensely strong, without fear and skilled in the use of weapons. When instructed by me, the lord of the Shinis will shower arrows on the enemy, like a cloud showering rain. He will envelope the warriors
with a net of arrows. Then Dhritarashtra’s son will regret the war. When he desires to fight, he is steady. The great-souled one’s arms are long and his bow is firm. The enemies will be like ashes in a fire. They will be like cows that have scented a lion. The great-souled one’s arms are long and his bow is firm. He can shatter the mountains and destroy all the worlds. He is skilled in the use of weapons and has dextrous hands. He is radiant like the sun stationed in the firmament. The Yadava, the lion of the Vrishni lineage, is skilled and subtle in his knowledge of the yoga of weapons. He has been instructed in what is said to be the most famous yoga. All the qualities exist in Satyaki’s form. Satyaki Madhava’s golden chariot is yoked to four white horses. When Suyodhana sees it in the field of battle, the evil one, who has no control over his soul, will repent.

‘“‘He will see the chariot studded with gold and gems. It is yoked to white horses and has a monkey on its banner. He will see it, driven in the battle by Keshava. Then the evil one, who has no control over his soul, will repent. The evil-minded one will hear the great sound of Gandiva, as it is brandished by me in that great battle. The sound will be like thunder, when the string of the bow strikes against my wrist guards. Then Dhritarashtra’s stupid and evil-minded son, with wicked companions, will regret the war. He will see his soldiers destroyed by that dark shower of arrows in the battle, like a herd of cows. Like lightning emerging from the clouds, they will kill thousands of enemies in the encounter. My arrows will pierce the bones and penetrate the hearts. Then Dhritarashtra’s son will regret the war. He will see masses of arrows, released from Gandiva’s string, descend with sharp tips and destroy horses, elephants and armoured soldiers. Then Dhritarashtra’s son will regret the war. The evil one will see the arrows of our enemies countered and repulsed by my arrows. They will be obliquely sliced by my arrows with razor tips. Then Dhritarashtra’s son will regret the war. The arrows released from my arms will strike down the heads of his young warriors, like birds plucking fruit from the top of a tree. Then Dhritarashtra’s son will regret the war. He will see warriors brought down from chariots, giant elephants and horses. They will be slain and brought down by my
arrows in the arena. Then Dhritarashtra’s son will regret the war. Like death with a gaping mouth, the flaming shower of arrows released by me will bring down the enemy assassins, the masses of infantry and masses of chariots in every direction. Then the evil-minded one will repent. The dust from my chariot will cover every direction. He will see his own soldiers completely bewildered, oppressed by Gandiva. After that, the evil-minded one will repent. Duryodhana will see all his soldiers, bereft of their senses, shattered in their limbs and overwhelmed. Their horses, warriors, kings and elephants will be slain. They will be thirsty, exhausted and terrified. Killed, or about to be killed, they will lament piteously. Hair, bones and skulls will be scattered around, as if Prajapati
²⁵
left his work incomplete. On seeing this, the evil-minded one will repent. In that battle, Dhritarashtra’s son will see Gandiva, Vasudeva, the divine conch shell Panchajanya, Devadatta, the inexhaustible quivers and me on my chariot.
²⁶
In destroying the Kouravas, in burning that assembled mass of bandits,
²⁷
I will burn like a fire, like the one between the end of a yuga and the onset of another yuga. Then Dhritarashtra’s son will repent, together with his sons. Having been overcome by anger, with his brothers, with his sons and with his soldiers, the weak-minded one will see his prosperity destroyed. He will tremble when his insolence has been destroyed. Thereafter, Dhritarashtra’s wicked son will repent.