51. The sense seems to be this--when a creature stands before a mirror, its image is formed in the mirror; such reflection, however, never affects the mirror in the least, for when the object leaves the vicinity of the mirror, the image or reflection vanishes away. The soul is like the mirror. Pleasure and pain are like reflections in it. They come and go away without the soul being at all modified by them in anyway. Pleasure and pain are destructible, but not so the soul.
52. The ordinary man thinks this conglomeration of diverse objects to be his self. The man of wisdom who has exhausted his acts does not think so. He is freed from the obligation of taking a body.
53. The sense probably is this. In the case of ordinary men, the component parts of the body dissolve away, while Yogins can keep such parts from dissolution as long as they like.
54. The sense is, the deities bear away to the next world the animals slain in sacrifices. Though the bodies of such animals are apparently destroyed, yet their life-breaths and senses continue to exist.
55. The sense is that as wives etc., when lost, are sources of sorrow, wise men should abstain from contracting such relations. They might then be free from sorrow.
56. Paraparajnah is one that understands the distinction between body and sell. Apara is, therefore, one that is not possessed of such knowledge; hence, as Nilakantha explains, it implies one who has not attained to Jnana nishtha. What is said in the second line is that he that adores saguna Brahma, succeeds afterwards, through such adoration, in reaching to nirguna Brahma.
57. The sense seems to be this: we spring from the unmanifest and disappear once more in the unmanifest. The Bengal texts read the first line incorrectly. It is adarsanalapatitah. The second line is unintelligible. Naham tam vedini is taken by Nilakantha as implying 'I do not know him,' i.e., him that is Emancipate. Asau cha no vetti mam is explained as a due to karanabhat. But who is asau? 'I have no renunciation,' or 'renunciation is not yet mine,' implies that Emancipation, which directly flows from renunciation, is not mine.
58. What is stated here is that if a man does an act that is bad, its consequences he will have to endure in a human body. The same with regard to rewards. By doing a meritorious act in one's human form, one will enjoy its good consequences in one's human body. So acts done mentally affect the mind and those done with the body affect the body.
It should be noted that the whole of the above translation is offered tentatively. A verbal rendering has been attempted. The chain of reasoning is not at all clear. The commentator has done much to elucidate the sense, but the original obscurities have scarcely been removed.
59. The Bengal reading manah is incorrect. It should be punah.
60. Nripam pradakshinam chakru is the construction. Nivarana has snanapanat understood after it.
61. Vikarshanam is emaciation of the body by abstention from all food.
62. The verb anvacat from root sas can govern two objectives. Here the two objectives are purushan and krityani.
The Mahabharata of Krishna-Dwaipayana Vyasa BOOK 16 Mausala-parva Translated into English Prose from the Original Sanskrit Text by Kisari Mohan Ganguli [1883-1896] Scanned and Proofed by Mantra Caitanya. Additional proofing and formatting at sacred-texts.com, by J. B. Hare, October 2003.
1 Om! Having bowed down unto Narayana, and to Nara, the foremost of men, as also to the goddess Sarasvati, should the word "Jaya" be uttered.
"Vaishampayana said: 'When the thirty-sixth year (after the battle) was reached, the delighter of the Kurus, Yudhishthira, beheld many unusual portents. Winds, dry and strong, and showering gravels, blew from every side. Birds began to wheel, making circles from right to left. The great rivers ran in opposite directions. The horizon on every side seemed to be always covered with fog. Meteors, showering (blazing) coals, fell on the Earth from the sky. The Sun's disc, O king, seemed to be always covered with dust. At its rise, the great luminary of day was shorn of splendour and seemed to be crossed by headless trunks (of human beings). Fierce circles of light were seen every day around both the Sun and the Moon. These circles showed three hues. Their edges seemed to be black and rough and ashy-red in colour. These and many other omens, foreshadowing fear and danger, were seen, O king, and filled the hearts of men with anxiety. A little while after, the Kuru king Yudhishthira heard of the wholesale carnage of the Vrishnis in consequence of the iron bolt. The son of Pandu, hearing that only Vasudeva and Rama had escaped with life, summoned his brothers and took counsel with them as to what they should do. Meeting with one another, they became greatly distressed upon hearing that the Vrishnis had met with destruction through the Brahmana's rod of chastisement. The death of Vasudeva, like the drying up of the ocean, those heroes could not believe. In fact the destruction of the wielder of Saranga was incredible to them. Informed of the incident about the iron bolt, the Pandavas became filled with grief and sorrow. In fact, they sat down, utterly cheerless and penetrated with blank despair.'
"Janamejaya said: 'Indeed, O holy one, how was it that the Andhakas along with Vrishnis, and those great car-warriors, the Bhojas, met with destruction in the very sight of Vasudeva?'
"Vaishampayana continued: 'When the thirty-sixth year was reached (after the great battle) a great calamity overtook the Vrishnis. Impelled by Time, they all met with destruction in consequence of the iron bolt.'
"Janamejaya said: 'Cursed by whom did those heroes, the Vrishnis, the Andhakas, and the Bhojas, met with destruction? O foremost of regenerate persons, do thou tell me this in detail.'
"Vaishampayana continued: 'One day, the Vrishni heroes numbering Samva amongst them, saw Vishvamitra and Kanwa and Narada arrived at Dwaraka. Afflicted by the rod of chastisement wielded by the deities, those heroes, causing Samva to be disguised like a woman, approached those ascetics and said, "This one is the wife of Vabhru of immeasurable energy who is desirous of having a son. Ye Rishis, do you know for certain what this one will bring forth?"
"'Hear now, O king, what those ascetics, attempted to be thus deceived, said: "This heir of Vasudeva, by name Samva, will bring forth a fierce iron bolt for the destruction of the Vrishnis and the Andhakas. Ye wicked and cruel ones, intoxicated with pride, through that iron bolt ye will become the exterminators of your race with the exception of Rama and Janarddana. The blessed hero armed with the plough will enter the ocean, casting off his body, while a hunter of the name of Jara will pierce the high-souled Krishna while lying on the ground."
"'Endeavoured to be deceived by those wicked ones, those ascetics, with eyes red in wrath, looked at each other and uttered those words. Having said so they then proceeded to see Keshava. The slayer of Madhu, informed of what had taken place, summoned all the Vrishnis and told them of it. Possessed of great intelligence and fully acquainted with what the end of his race would be, he simply said that that which was destined would surely happen. Hrishikesa having said so, entered his mansion. The Lord of the universe did not wish to ordain otherwise. When the next day came, Samva actually brought forth an iron bolt through which all the individuals in the race of the Vrishnis and the Andhakas became consumed into ashes. Indeed, for the destruction of the Vrishnis and the Andhakas, Samva brought forth, through that curse, a fierce iron bolt that looked like a gigantic messenger of death. The fact was duly reported to the king. In great distress of mind, the king (Ugrasena) caused that iron bolt to be reduced into fine powder. Men were employed, O king, to cast that powder into the sea. At the command of Ahuka, of Janarddana, of Rama, and of the high-souled Vabhru, it was, again, proclaimed throughout the city that from that day, among all the Vrishnis and the Andhakas no one should manufacture wines and intoxicating spirits of any kind, and that whoever would secretly manufacture wines and spirits should be impaled alive with all his kinsmen. Through fear of the king, and knowing that it was the command of Rama also of unimpeachable deeds, all the citizens bound themselves by a rule and abstained from manufacturing wines and spirits.'"
2 "Vaishampayana said: 'While the Vrishnis and the Andhakas were thus endeavouring (to avoid the impending calamity), the embodied form of Time (death) every day wandered about their houses. He looked like a man of terrible and fierce aspect. Of bald head, he was black and of tawny complexion. Sometimes he was seen by the Vrishnis as he peered into their houses. The mighty bowmen among the Vrishnis shot hundreds and thousands of shafts at him, but none of these succeeded in piercing him, for he was none else than the Destroyer of all creatures. Day by day strong winds blew, and many were the evil omens that arose, awful and foreboding the destruction of the Vrishnis and the Andhakas. The streets swarmed with rats and mice. Earthen pots showed cracks or broke from no apparent cause. At night, the rats and mice ate away the hair and nails of slumbering men. Sarikas chirped, sitting within the houses of the Vrishnis. The noise made by those birds ceased not for even a short while by day or by night. The Sarashas were heard to imitate the hooting of the owl, and goats imitated the cries, O Bharata, of jackals. Many birds appeared, impelled by Death, that were pale of complexion but that had legs red of hue. Pigeons were seen to always disport in the houses of the Vrishnis. Asses were born of kine, and elephants of mules. Cats were born of bitches, and mouse of the mongoose. The Vrishnis, committing sinful acts, were not seen to feel any shame. They showed disregard for Brahmanas and the Pitris and the deities. They insulted and humiliated their preceptors and seniors. Only Rama and Janardana acted differently. Wives deceived their husbands, and husbands deceived their wives. Fires, when ignited, cast their flames towards the left. Sometimes they threw out flames whose splendour was blue and red. The Sun, whether when rising or setting over the city, seemed to be surrounded by headless trunks of human form. In cook rooms, upon food that was clean and well-boiled, were seen, when it was served out for eating, innumerable worms of diverse kinds. When Brahmanas, receiving gifts, blessed the day or the hour (fixed for this or that undertaking) or when high-souled men were engaged in silent recitations, the heavy tread was heard of innumerable men running about, but no one could be seen to whom the sound of such tread could be ascribed. The constellations were repeatedly seen to be struck by the planets. None amongst the Yadavas could, however, obtain a sight of the constellation of his birth. When the Panchajanya was blown in their houses, asses of dissonant and awful voice brayed aloud from every direction. Beholding these signs that indicated the perverse course of Time, and seeing that the day of the new moon coincided with the thirteenth (and the fourteenth) lunation, Hrishikesa, summoning the Yadavas, said unto them these words: "The fourteenth lunation has been made the fifteenth by Rahu once more. Such a day had happened at the time of the great battle of the Bharatas. It has once more appeared, it seems, for our destruction." The slayer of Keshi, Janardana, thinking upon the omens that Time showed, understood that the thirty-sixth year had come, and that what Gandhari, burning with grief on account of the death of her sons, and deprived of all her kinsmen, had said was about to transpire. "The present is exactly similar to that time when Yudhishthira noted at such awful omens when the two armies had been arrayed in order of battle." Vasudeva, having said so, endeavoured to bring about those occurrences which would make Gandhari's words true. That chastiser of foes commanded the Vrishnis to make a pilgrimage to some sacred water. The messengers forthwith proclaimed at the command of Keshava that the Vrishnis should make a journey to the sea-coast for bathing in the sacred waters of the ocean.'"
3 "Vaishampayana said: 'At that time the Vrishni ladies dreamed every night that a woman of black complexion and white teeth, entering their abodes, laughed aloud and ran through Dwaraka, snatching from them the auspicious threads in their wrists. The men dreamt that terrible vultures, entering their houses and fire-chambers, gorged themselves on their bodies. Their ornaments and umbrellas and standards and armour were seen to be taken away by terrible Rakshasas. In the very sight of the Vrishnis, the discus of Krishna, given by Agni, made of iron and having its nave composed of hardest adamant, ascended into the firmament. In the very sight of Daruka, the excellent car of Vasudeva, of solar effulgence, and properly equipped, was taken away by the horses yoked unto it. Those foremost of steeds, numbering four, (Saivya, Sugriva, Meghapushpa and Valahaka), and endued with the speed of thought, fled away, dragging the car after them along the surface of the ocean. The two great standards of Krishna's car and Valadeva's car, that with the device of Garuda and that bearing the device of the palmyra, which were reverently worshipped by those two heroes, were taken away by Apsaras who, day and night, called upon the Vrishnis and the Andhakas to set out on a pilgrimage to some sacred water. When these omens were seen and heard, those foremost of men, the mighty car-warriors of the Vrishnis and the Andhakas, became desirous of setting out, with their whole families, on a pilgrimage to some sacred water. They prepared diverse kinds of viands and edibles and diverse kinds of wines and meat. The troops of the Vrishnis and the Andhakas, blazing with beauty and endued with fierce energy, then set out from the city on cars and steeds and elephants. The Yadavas, then, with their wives, proceeded to Prabhasa and took up their residence there, each in the (temporary) habitation that was assigned to him, and all having an abundance of provisions consisting of edibles and drink.
"'Hearing that they had taken up their abode on the sea-coast, Uddhava, the wisest of men, who was, besides, well-versed in Yoga, proceeded there and took his leave (for departing). Krishna, with joined hands, saluted Uddhava, and seeing him bent on departing (from the world) and knowing that the destructions of the Vrishnis was at hand, did not feel any disposition to prevent him. The mighty car-warriors among the Vrishnis and the Andhakas, whose hour had come, then saw Uddhava proceed on his great journey, filling the whole welkin with his splendour. The Vrishnis, mixing with wine the food that had been cooked for high-souled Brahmanas, gave it away unto monkeys and apes. Those heroes of fierce energy then began their high revels, of which drinking formed the chief feature, at Prabhasa. The entire field echoed with the blare of hundreds of trumpets and abounded with actors and dancers plying their vocations. In the very sight of Krishna, Rama began to drink, with Kritavarma, Yuyudhana and Gada; and Vabhru also did the same. Then Yuyudhana, inebriated with wine, derisively laughing at and insulting Kritavarma in the midst of that assembly, said, "What Kshatriya is there who, armed with weapons, will slay men locked in the embraces of sleep and, therefore, already dead? Hence, O son of Hridika, the Yadavas will never tolerate what thou hast done." When Yuyudhana had said these words, Pradyumna, that foremost of car-warriors, applauded them, expressing his disregard for the son of Hridika.
"'Highly incensed at this, Kritavarma, emphasising his disregard for Satyaki, by pointing to him with his left hand, said these words: "Professing thyself to be a hero, how couldst thou so cruelly slay the armless Bhurishrava who, on the field of battle, (gave up all hostile intentions and) sat in praya?"
"'Hearing these words of his, Keshava, that slayer of hostile heroes, giving way to wrath, cast an angry glance at Kritavarma. Then Satyaki informed the slayer of Madhu as to how Kritavarma had behaved towards Satrajit for taking away from him the celebrated gem Syamantaka. Hearing the narrative, Satyabhama, giving way to wrath and tears, approached Keshava and sitting on his lap enhanced his anger (for Kritavarma). Then rising up in a rage, Satyaki said, "I swear to thee by Truth that I shall soon cause this one to follow in the wake of the five sons of Draupadi, and of Dhrishtadyumna and Shikhandi, they that were slain by this sinful wretch, while they were asleep, with the assistance of Drona's son. O thou of slender waist, Kritavarma's period of life and fame have come to their end."
"'Having said these words, Satyaki rushed at Kritavarma and severed his head with a sword in the very sight of Keshava. Yuyudhana, having achieved this feat, began to strike down others there present. Hrishikesa ran to prevent him from doing further mischief. At that time, however, O monarch, the Bhojas and Andhakas, impelled by the perverseness of the hour that had come upon them, all became as one man and surrounded the son of Sini. Janardana of mighty energy, knowing the character of the hour, stood unmoved without giving way to anger at the sight of those heroes rushing in wrath at Satyaki from every side. Urged by fate and inebriated with drink, they began to strike Yuyudhana with the pots from which they had been eating. When the son of Sini was being thus assaulted, Rukmini's son became highly enraged. He rushed forward for rescuing Satyaki who was engaged with the Bhojas and the Andhakas. Endued with might of arms and wealth of energy, those two heroes exerted themselves with great courage. But as the odds were overwhelming, both of them were slain in the very sight of Krishna. The delighter of the Yadus, beholding his own son, and the son of Sini too, slain, took up, in wrath, a handful of the Eraka grass that grew there. That handful of grass became a terrible bolt of iron endued with the energy of the thunderbolt. With it Krishna slew all those that came before him. Then the Andhakas and the Bhojas, the Saineyas and the Vrishnis, urged by Time, struck one another in that fearful melee. Indeed, O king, whoever amongst them took up in wrath a few blades of the Eraka grass, these, in his hands, became soon converted into a thunderbolt, O puissant one. Every blade of grass there was seen to be converted into a terrible iron bolt. All this, know, O king, was due to the curse denounced by Brahmanas. He who hurled a blade of grass saw that it pierced through even such things as were utterly impenetrable. In fact, every blade was seen to become a terrible bolt having the force of thunder. Son killed sire, and sire killed son, O Bharata. Inebriated with wine, they rushed and fell upon one another. The Kukuras and the Andhakas met with destruction like insects rushing at a blazing fire. As they were thus being slaughtered, no one among them thought of escaping by flight. Knowing that the hour of destruction had come, the mighty-armed Keshava stood there, eyeing everything. Indeed, the slayer of Madhu stood, raising a bolt of iron formed of a blade of grass. Beholding that Samva was slain, as also Charudeshna and Pradyumna and Aniruddha, Madhava became filled with rage. Beholding Gada lying dead on the ground, his wrath became enhanced. The wielder of Sarnga and the discus and the mace then exterminated the Vrishnis and the Andhakas. Hear, O king, what that conquerer of hostile towns, Vabhru of mighty energy and Daruka then said to Krishna, "O holy one, a very large number of men has been slain by thee. Turn now to where Rama has gone. We wish to go there where he has proceeded."'"
4 "Vaishampayana said: 'Then Daruka and Keshava and Vabhru left that spot, following in the wake of Rama (for discovering his retreat). They beheld that hero of infinite energy sitting thoughtfully, reclining his back against a tree, in a solitary spot of earth. Finding Rama of great soul, Krishna commanded Daruka, saying, "Going to the Kurus, inform Partha of this great slaughter of the Yadus. Let Arjuna come here quickly, hearing of the destruction of the Yadavas through the Brahmana's curse."
"'Thus addressed, Daruka, deprived of his senses by grief, proceeded on a car to the (capital of the) Kurus. After Daruka had gone away, Keshava, seeing Vabhru waiting on him, told him these words: "Do thou go quickly for protecting the ladies. Let not robbers do them any injury, tempted by the wealth (that is with them)." Thus commanded by Keshava, Vabhru, still helpless with wine but cheerless at the slaughter of his kinsmen, departed. He had rested for a while by the side of Keshava, but as soon as he had proceeded to a distance, the iron-bolt, attaching itself to a mallet in the hands of a hunter, suddenly sprang of itself upon that solitary survivor of the Yadava race and slew him, who also had been included in the curse of the Brahmanas. Beholding Vabhru slain, Keshava of great energy addressed his elder brother and said, "Do thou, O Rama wait for me here till I place the ladies under the care of kinsmen."
"'Entering the city of Dwaravati, Janardana said these words unto his father, "Do thou protect all the ladies of our house, till Dhananjaya comes. At the skirts of the forest Rama is waiting for me. I shall meet him today. This great carnage of the Yadus has been beheld by me even as I beheld before the carnage of those Kshatriyas who were the foremost ones of Kuru's race. It is impossible for me to see this city of the Yadavas without the Yadus beside me. Know that proceeding to the woods I shall practise penances with Rama in my company." Having said these words, Krishna touched the feet of his father with his head, and quickly left his presence. Then a loud wail of sorrow arose from the ladies and children of his house. Hearing that loud sound of wailing uttered by the weeping ladies, Keshava retraced his foot-steps and said unto them, "Arjuna will come here. That foremost of men will relieve you of your grief."
"'Proceeding then to the forest, Keshava beheld Rama sitting in a solitary spot thereof. He also saw that Rama had set himself to Yoga and that from out his mouth was issuing a mighty snake. The colour of that snake was white. Leaving the human body (in which he had dwelt so long), that high-souled naga of a 1,000 heads and having a form as large as that of a mountain, endued besides with red eyes, proceeded along that way which led to the ocean. Ocean himself, and many celestial snakes, and many sacred Rivers were there, for receiving him with honour. There were Karkotaka and Vasuki and Takshaka and Prithusravas and Varuna and Kunjara, and Misri and Sankha and Kumuda and Pundarika, and the high-souled Dhritarashtra, and Hrada and Kratha and Sitikantha of fierce energy, and Chakramanda and Atishanda, and that foremost of Nagas called Durmukha, and Amvarisha, and king Varuna himself, O monarch. Advancing forward and offering him the Arghya and water to wash his feet, and with diverse other rites, they all worshipped the mighty Naga and saluted him by making the usual enquiries.
"'After his brother had thus departed from the (human) world, Vasudeva of celestial vision, who was fully acquainted with the end of all things, wandered for some time in that lonely forest thoughtfully. Endued with great energy he then sat down on the bare earth. He had thought before this of everything that had been fore-shadowed by the words uttered by Gandhari in former days. He also recollected the words that Durvasas had spoken at the time his body was smeared by that Rishi with the remnant of the Payasa he had eaten (while a guest at Krishna's house). The high-souled one, thinking of the destruction of the Vrishnis and the Andhakas, as also of the previous slaughter of the Kurus, concluded that the hour (for his own departure from the world) had come. He then restrained his senses (in Yoga). Conversant with the truth of every topic, Vasudeva, though he was the Supreme Deity, wished to die, for dispelling all doubts and establishing a certainty of results (in the matter of human existence), simply for upholding the three worlds and for making the words of Atri's son true. Having restrained all his senses, speech, and mind, Krishna laid himself down in high Yoga.
"'A fierce hunter of the name of Jara then came there, desirous of deer. The hunter, mistaking Keshava, who was stretched on the earth in high Yoga, for a deer, pierced him at the heel with a shaft and quickly came to that spot for capturing his prey. Coming up, Jara beheld a man dressed in yellow robes, rapt in Yoga and endued with many arms. Regarding himself an offender, and filled with fear, he touched the feet of Keshava. The high-souled one comforted him and then ascended upwards, filling the entire welkin with splendour. When he reached Heaven, Vasava and the twin Ashvinis and Rudra and the Adityas and the Vasus and the Viswedevas, and Munis and Siddhas and many foremost ones among the Gandharvas, with the Apsaras, advanced to receive him. Then, O king, the illustrious Narayana of fierce energy, the Creator and Destroyer of all, that preceptor of Yoga, filling Heaven with his splendour, reached his own inconceivable region. Krishna then met the deities and (celestial) Rishis and Charanas, O king, and the foremost ones among the Gandharvas and many beautiful Apsaras and Siddhas and Saddhyas. All of them, bending in humility, worshipped him. The deities all saluted him, O monarch, and many foremost of Munis and Rishis worshipped him who was the Lord of all. The Gandharvas waited on him, hymning his praises, and Indra also joyfully praised him.'"
5 "Vaishampayana said: 'Meanwhile Daruka, going to the Kurus and seeing those mighty car-warriors, the son of Pritha, informed them of how the Vrishnis had slain one another with iron bolts. Hearing that the Vrishnis along with the Bhojas and Andhakas and Kukuras had all been slain, the Pandavas, burning with grief, became highly agitated. Then Arjuna, the dear friend of Keshava, bidding them farewell, set out for seeing his maternal uncle. He said that destruction would soon overtake everything. Proceeding to the city of the Vrishnis with Daruka in his company, O puissant king, that hero beheld that the city of Dwaraka looked like a woman bereft of her husband. Those ladies who had, before this, the very Lord of the universe for their protector, were now lordless. Seeing that Partha had come for protecting them, they all set up a loud wail. 16,000 ladies had been wedded to Vasudeva. Indeed, as soon as they saw Arjuna arrive, they uttered a loud cry of sorrow. As soon as the Kuru prince met those beauteous ones deprived of the protection of Krishna and of their sons as well, he was unable to look at them, his vision being obstructed by tears. The Dwaraka river had the Vrishnis and the Andhakas for its water, steeds for its fishes, cars for its rafts, the sound of musical instruments and the rattle of cars for its waves, houses and mansions and public squares for its lakes. Gems and precious stones were its abundant moss. The walls of adamant were the garlands of flowers that floated on it. The streets and roads were the strong currents running in eddies along its surface. The great open squares were the still large lakes in its course. Rama and Krishna were its two mighty alligators. That agreeable river now seemed to Arjuna to be the fierce Vaitarani bound up with Time's net. Indeed, the son of Vasava, endued with great intelligence, beheld the city to look even thus, reft as it was of the Vrishni heroes. Shorn of beauty, and perfectly cheerless, it presented the aspect of a lotus flower in the season of winter. Beholding the sight that Dwaraka presented, and seeing the numerous wives of Krishna, Arjuna wailed aloud with eyes bathed in tears and fell down on the earth. Then Satya, the daughter of Satrajit, and Rukmini too, O king, fell down beside Dhananjaya and uttered loud wails of grief. Raising him then they caused him to be seated on a golden seat. The ladies sat around that high-souled one, giving expression to their feelings. Praising Govinda and talking with the ladies, the son of Pandu comforted them and then proceeded to see his maternal uncle.'"