Mahabharata (English)

by Kisari Mohan Ganguli | 2,566,952 words | ISBN-10: 8121505933

The English translation of the Mahabharata is a large text describing ancient India. It is authored by Krishna-Dwaipayana Vyasa and contains the records of ancient humans. Also, it documents the fate of the Kauravas and the Pandavas family. Another part of the large contents, deal with many philosophical dialogues such as the goals of life. Book...

Section XC

"Ashtaka said,

'Capable of assuming any form at will, you have lived for a million years in the gardens of Nandana. For what cause, O foremost of those that flourished in the Krita age, hast you been compelled to leave that region and come hither?'

Yayati answered,

'As kinsmen, friends, and relatives forsake, in this world, those whose wealth disappears so, in the other world, the celestials with Indra as their chief, forsake him who has lost his righteousness.'

Ashtaka said,

'I am extremely anxious to know how in the other world men can lose virtue.

Tell me also, O king, what regions are attainable by what courses of action. You are acquainted, I know, with the acts and sayings of great beings."

"Yayati answered,

'O pious one, they that speak of their own merits are doomed to suffer the hell called Bhauma. Though really emaciated and lean, they appear to grow on Earth (in the shape of their sons and grandsons) only to become food for vultures, dogs, and jackals.

Therefore, O king, this highly censurable and wicked vice should be repressed.

I have now, O king, told you all. Tell me what more I shall say.'

"Ashtaka said,

'When life is destroyed with age, vultures, peacocks, insects, and worms eat up the human body. Where does man then reside? How does he also come back to life? I have never heard of any hell called Bhauma on Earth!'

"Yayati answered,

'After the dissolution of the body, man, according to his acts, re-enters the womb of his mother and stays there in an indistinct form, and soon after assuming a distinct and visible shape reappears in the world and walks on its surface.

This is that Earth-hell (Bhauma) where he falls, for he beholds not the termination of his existence and acts not towards his emancipation. Some dwell for sixty thousand years, some, for eighty-thousand years in heaven, and then they fall.

And as they fall, they are attacked by certain Rakshasas in the form of sons, grandsons, and other relatives, that withdraw their hearts from acting for their own emancipation.'

"Ashtaka asked,

'For what sin are beings, when they fall from heaven, attacked by these fierce and sharp-toothed Rakshasas? Why are they not reduced to annihilation? How do they again enter the womb, furnished with senses?'

"Yayati answered,

'After falling from heaven, the being becomes a subtile substance living in water. This water becomes the semen whence is the seed of vitality. Thence entering the mother’s womb in the womanly season, it develops into the embryo and next into visible life like the fruit from the flower.

Entering trees, plants, and other vegetable substances, water, air, earth, and space, that same watery seed of life assumes the quadrupedal or bipedal form. This is the case with all creatures that you see.'

"Ashtaka said,

'O tell me, I ask you because I have my doubts. Does a being that has received a human form enter the womb in its own shape or in some other? How does it also acquire its distinct and visible shape, eyes and ears and consciousness as well?

Questioned by me, O, explain it all! You are, O father, one acquainted with the acts and sayings of great beings.'

Yayati answered,

'According to the merits of one’s acts, the being that in a subtile form co-inheres in the seed that is dropped into the womb is attracted by the atmospheric force for purposes of re-birth. It then develops there in course of time; first it becomes the embryo, and is next provided with the visible physical organism.

Coming out of the womb in due course of time,
it becomes conscious of its existence as man,
and with his ears becomes sensible of sound;
with his eyes, of colour and form;
with his nose, of scent;
with his tongue, of taste;
by his whole body, of touch;
and by his mind, of ideas.

It is thus, O Ashtaka, that the gross and visible body develops from the subtile essence.'

"Ashtaka asked,

'After death, the body is burnt, or otherwise destroyed. Reduced to nothing upon such dissolution, by what principle is one revived?'

Yayati said,

'O lion among kings, the person that dies assumes a subtil form; and retaining consciousness of all his acts as in a dream, he enters some other form with a speed quicker than that of air itself.

The virtuous attain to a superior, and the vicious to an inferior form of existence. The vicious become worms and insects.

I have nothing more to say, O you of great and pure soul! I have told you how beings are born, after development of embryonic forms, as four-footed, six-footed creatures and others with more feet.

What more will you ask me?'

"Ashtaka said,

'How, O father, do men attain to those superior regions whence there is no return to earthly life? Is it by asceticism or by knowledge? How also can one gradually attain to felicitous regions? Asked by me, O answer it in full.'

"Yayati answered,

'The wise say that for men there are seven gates through which admission may be gained into Heaven. There are asceticism, benevolence, tranquillity of mind, self-command, modesty, simplicity, and kindness to all creatures.

The wise also say that a person loses all these in consequence of vanity.

That man who having acquired knowledge regards himself as learned, and with his learning destroyed the reputation of others, never attains to regions of indestructible felicity. That knowledge also does not make its possessor competent to attain to Brahma.

Study, taciturnity, worship before fire, and sacrifices, these four remove all fear. When, however, these are mixed with vanity, instead of removing it, they cause fear.

The wise should never exult at (receiving) honours nor should they grieve at insults. For it is the wise alone that honour the wise; the wicked never act like the virtuous.

I have given away so much
—I have performed so many sacrifices,
—I have studied so much,
—I have observed these vows,
—such vanity is the root of fear.

Therefore, you must not indulge in such feelings. Those learned men who accept as their support the unchangeable, inconceivable Brahma alone that ever showers blessings on persons virtuous like you, enjoy perfect peace here and hereafter.'"

Conclusion:

This concludes Section XC of Book 1 (Adi Parva) of the Mahabharata, of which an English translation is presented on this page. This book is famous as one of the Itihasa, similair in content to the eighteen Puranas. Book 1 is one of the eighteen books comprising roughly 100,000 Sanskrit metrical verses.

FAQ (frequently asked questions):

Which keywords occur in Section XC of Book 1 of the Mahabharata?

The most relevant definitions are: Ashtaka, Yayati, Bhauma, Rakshasas, Brahma, Nandana; since these occur the most in Book 1, Section XC. There are a total of 8 unique keywords found in this section mentioned 25 times.

What is the name of the Parva containing Section XC of Book 1?

Section XC is part of the Sambhava Parva which itself is a sub-section of Book 1 (Adi Parva). The Sambhava Parva contains a total of 78 sections while Book 1 contains a total of 19 such Parvas.

Can I buy a print edition of Section XC as contained in Book 1?

Yes! The print edition of the Mahabharata contains the English translation of Section XC of Book 1 and can be bought on the main page. The author is Kisari Mohan Ganguli and the latest edition (including Section XC) is from 2012.

Like what you read? Consider supporting this website: