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people who sneeze. The custom seems, however, to be very ancient and
widespread. It exists to this day in India, among the Hindus at any rate,
as it existed in the days of the Mahabharata.

625. It seems that the author is of opinion that one lightens one's sins
by admissions before the wise. To conceal a sin after having committed it
proves the confirmed sinner.

626. 'Covered by righteousness' implies 'if, having once tripped, the
sinner restrains himself and engages to do acts of righteousness.'

627. What is stated here is this; the condition of all living creatures
is determined by their acts of this and past lives.. Nature, again, is
the cause of acts. What of felicity and misery, therefore, one sees in
this world, must be ascribed to these two causes. As regards the self
also, O Yudhishthira, thou art not freed from that universal law. Do
thou, therefore, cease to cherish doubts of any kind. If thou seest a
learned man that is poor, or an ignorant man that is wealthy, if thou
seest exertion failing and the absence of exertion leading to success.
thou must always ascribe the result to acts and Nature.

628. What is stated here is this; one may become righteous by
accomplishing oneself righteous deeds or inducing or helping others to do
them. Similarly, one becomes unrighteous by doing oneself acts that are
evil or by inducing or helping others to do them.

629. Righteousness leads to regions of felicity. The former is said to be
eternal. While the latter are not so. The question asked (or doubt
raised) is why is the effect not eternal when the cause is eternal? It is
explained below.

630. There are two kinds of Righteousness, viz., nishkama and sakama. The
former leads to attainment of Brahma, the latter to heaven and felicity.
Brahma is eternal; the latter not so. Nishkama Righteousness being
eternal, leads to an eternal reward. Sakama Righteousness not being so,
does not lead to an eternal reward. The word Kala here means Sankalpa,
hence Dhruvahkalah means nishkama Dharma.

631. Here, Calah means 'Sankalpa'


The Mahabharata
of
Krishna-Dwaipayana Vyasa

BOOK 14
ASWAMEDHA PARVA


SECTION I

(Aswamedhika Parva)

OM! HAVING BOWED down unto Narayana, and Nara the foremost of male beings, and unto the goddess Saraswati, must
the word Jaya be uttered.

"Vaisampayana said, "After the king Dhritarashtra had offered libations of water (unto the manes of Bhisma), the mighty-
armed[1] Yudhishthira, with his senses bewildered, placing the former in his front, ascended the banks (of the river), his eyes
suffused with tears, and dropt down on the bank of the Ganga like an elephant pierced by the hunter. Then incited by Krishna,
Bhima took him up sinking. 'This must not be so,' said Krishna, the grinder of hostile hosts. The Pandavas, O king, saw
Yudhishthira, the son of Dharma, troubled and lying on the ground, and also sighing again and again. And seeing the king
despondent and feeble, the Pandavas, overwhelmed with grief, sat down, surrounding him. And endowed with high intelligence
and having the sight of wisdom, king Dhritarashtra, exceedingly afflicted with grief for his sons, addressed the monarch,
saying,--'Rise up, O thou tiger among the Kurus. Do thou now attend to thy duties. O Kunti's son, thou hast conquered this
Earth according to the usage of the Kshatriyas. Do thou now, O lord of men, enjoy her with thy brothers and friends. O
foremost of the righteous, I do not see why thou shouldst grieve. O lord of the Earth, having lost a hundred sons like unto
riches obtained in a dream, it is Gandhari and I, who should mourn. Not having listened to the pregnant words of the high-
souled Vidura, who sought our welfare, I, of perverse senses, (now) repent. The virtuous Vidura, endowed with divine insight,
had told me,--'Thy race will meet with annihilation owing to the transgressions of Duryodhana. O king, if thou wish for the
weal of thy line, act up to my advice. Cast off this wicked-minded monarch, Suyodhana, and let not either Karna or Sakuni by
any means see him. Their gambling too do thou, without making any fuss suppress, and anoint the righteous king Yudhishthira.
That one of subdued senses will righteously govern the Earth. If thou wouldst not have king Yudhishthira, son of Kunti, then,
O monarch, do thou, performing a sacrifice, thyself take charge of the kingdom, and regarding all creatures with an even eye, O
lord of men, do thou let thy kinsmen. O thou advancer of thy kindred, subsist on thy bounty.' When, O Kunti's son, the far-
sighted Vidura said this, fool that I was I followed the wicked Duryodhana. Having turned a deaf ear to the sweet speech of
that sedate one, I have obtained this mighty sorrow as a consequence, and have been plunged in an ocean of woe. Behold thy
old father and mother, O king, plunged in misery. But, O master of men, I find no occasion for thy grief.'"

SECTION II

"Vaisampayana said, "Thus addressed by the intelligent king Dhritarashtra Yudhishthira, possessed of understanding, became
calm. And then Kesava (Krishna) accosted him,--'If a person indulges excessively in sorrow for his departed forefathers, he
grieves them. (Therefore, banishing grief), do thou (now) celebrate many a sacrifice with suitable presents to the priests; and do
thou gratify the gods with Soma liquor, and the manes of thy forefathers with their due food and drink. Do thou also gratify thy
guests with meat and drink and the destitute with gifts commensurate with their desires. A person of thy high intelligence
should not bear himself thus. What ought to be known hath been known by thee; what ought to be done, hath also been
performed. And thou hast heard the duties of the Kshatriyas, recited by Bhishma, the son of Bhagirathi, by Krishna
Dwaipayana, Narada and Vidura. Therefore thou shouldst not walk the way of the stupid; but pursuing the course of thy
forefathers, sustain the burthen (of the empire). It is meet that a Kshatriya should attain heaven for certain by his (own) renown.
Of heroes, those that came to be slain never shall have to turn away (from the celestial regions). Renounce thy grief, O mighty
sovereign. Verily, what hath happened was destined to happen so. Thou canst in no wise see those that have been slain in this
war.--Having said this unto Yudhishthira, prince of the pious, the high-spirited Govinda paused; and Yudhishthira answered
him thus, 'O Govinda, full well do I know thy fondness for me. Thou hast ever favoured me with thy love and thy friendship.
And, O holder of the mace and the discus. O scion of Yadu's race, O glorious one, if (now) with a pleased mind thou dost
permit me to go to the ascetic's retreat in the woods, then thou wouldst compass what is highly desired by me. Peace find I
none after having slain my grand-father, and that foremost of men, Karna, who never fled from the field of battle. Do thou, O
Janarddana, so order that I may be freed from this heinous sin and that my mind may be purified. As Pritha's son was speaking
thus, the highly-energetic Vyasa, cognisant of the duties of life, soothing him, spoke these excellent words, My child, thy mind
is not yet calmed; and therefore thou art again stupefied by a childish sentiment. And wherefore, O child, do we over and over
again scatter our speech to the winds? Thou knowest duties of the Kshatriyas, who live by warfare. A king that hath performed

people who sneeze. The custom seems, however, to be very ancient and

widespread. It exists to this day in India, among the Hindus at any rate,

as it existed in the days of the Mahabharata.

625. It seems that the author is of opinion that one lightens one's sins

by admissions before the wise. To conceal a sin after having committed it

proves the confirmed sinner.

626. 'Covered by righteousness' implies 'if, having once tripped, the

sinner restrains himself and engages to do acts of righteousness.'

627. What is stated here is this; the condition of all living creatures

is determined by their acts of this and past lives.. Nature, again, is

the cause of acts. What of felicity and misery, therefore, one sees in

this world, must be ascribed to these two causes. As regards the self

also, O Yudhishthira, thou art not freed from that universal law. Do

thou, therefore, cease to cherish doubts of any kind. If thou seest a

learned man that is poor, or an ignorant man that is wealthy, if thou

seest exertion failing and the absence of exertion leading to success.

thou must always ascribe the result to acts and Nature.

628. What is stated here is this; one may become righteous by

accomplishing oneself righteous deeds or inducing or helping others to do

them. Similarly, one becomes unrighteous by doing oneself acts that are

evil or by inducing or helping others to do them.

629. Righteousness leads to regions of felicity. The former is said to be

eternal. While the latter are not so. The question asked (or doubt

raised) is why is the effect not eternal when the cause is eternal? It is

explained below.

630. There are two kinds of Righteousness, viz., nishkama and sakama. The

former leads to attainment of Brahma, the latter to heaven and felicity.

Brahma is eternal; the latter not so. Nishkama Righteousness being

eternal, leads to an eternal reward. Sakama Righteousness not being so,

does not lead to an eternal reward. The word Kala here means Sankalpa,

hence Dhruvahkalah means nishkama Dharma.

631. Here, Calah means 'Sankalpa'

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 14

ASWAMEDHA PARVA

SECTION I

(Aswamedhika Parva)

OM! HAVING BOWED down unto Narayana, and Nara the foremost of male beings, and unto the goddess Saraswati, must

the word Jaya be uttered.

"Vaisampayana said, "After the king Dhritarashtra had offered libations of water (unto the manes of Bhisma), the mighty-

armed[1] Yudhishthira, with his senses bewildered, placing the former in his front, ascended the banks (of the river), his eyes

suffused with tears, and dropt down on the bank of the Ganga like an elephant pierced by the hunter. Then incited by Krishna,

Bhima took him up sinking. 'This must not be so,' said Krishna, the grinder of hostile hosts. The Pandavas, O king, saw

Yudhishthira, the son of Dharma, troubled and lying on the ground, and also sighing again and again. And seeing the king

despondent and feeble, the Pandavas, overwhelmed with grief, sat down, surrounding him. And endowed with high intelligence

and having the sight of wisdom, king Dhritarashtra, exceedingly afflicted with grief for his sons, addressed the monarch,

saying,--'Rise up, O thou tiger among the Kurus. Do thou now attend to thy duties. O Kunti's son, thou hast conquered this

Earth according to the usage of the Kshatriyas. Do thou now, O lord of men, enjoy her with thy brothers and friends. O

foremost of the righteous, I do not see why thou shouldst grieve. O lord of the Earth, having lost a hundred sons like unto

riches obtained in a dream, it is Gandhari and I, who should mourn. Not having listened to the pregnant words of the high-

souled Vidura, who sought our welfare, I, of perverse senses, (now) repent. The virtuous Vidura, endowed with divine insight,

had told me,--'Thy race will meet with annihilation owing to the transgressions of Duryodhana. O king, if thou wish for the

weal of thy line, act up to my advice. Cast off this wicked-minded monarch, Suyodhana, and let not either Karna or Sakuni by

any means see him. Their gambling too do thou, without making any fuss suppress, and anoint the righteous king Yudhishthira.

That one of subdued senses will righteously govern the Earth. If thou wouldst not have king Yudhishthira, son of Kunti, then,

O monarch, do thou, performing a sacrifice, thyself take charge of the kingdom, and regarding all creatures with an even eye, O

lord of men, do thou let thy kinsmen. O thou advancer of thy kindred, subsist on thy bounty.' When, O Kunti's son, the far-

sighted Vidura said this, fool that I was I followed the wicked Duryodhana. Having turned a deaf ear to the sweet speech of

that sedate one, I have obtained this mighty sorrow as a consequence, and have been plunged in an ocean of woe. Behold thy

old father and mother, O king, plunged in misery. But, O master of men, I find no occasion for thy grief.'"

SECTION II

"Vaisampayana said, "Thus addressed by the intelligent king Dhritarashtra Yudhishthira, possessed of understanding, became

calm. And then Kesava (Krishna) accosted him,--'If a person indulges excessively in sorrow for his departed forefathers, he

grieves them. (Therefore, banishing grief), do thou (now) celebrate many a sacrifice with suitable presents to the priests; and do

thou gratify the gods with Soma liquor, and the manes of thy forefathers with their due food and drink. Do thou also gratify thy

guests with meat and drink and the destitute with gifts commensurate with their desires. A person of thy high intelligence

should not bear himself thus. What ought to be known hath been known by thee; what ought to be done, hath also been

performed. And thou hast heard the duties of the Kshatriyas, recited by Bhishma, the son of Bhagirathi, by Krishna

Dwaipayana, Narada and Vidura. Therefore thou shouldst not walk the way of the stupid; but pursuing the course of thy

forefathers, sustain the burthen (of the empire). It is meet that a Kshatriya should attain heaven for certain by his (own) renown.

Of heroes, those that came to be slain never shall have to turn away (from the celestial regions). Renounce thy grief, O mighty

sovereign. Verily, what hath happened was destined to happen so. Thou canst in no wise see those that have been slain in this

war.--Having said this unto Yudhishthira, prince of the pious, the high-spirited Govinda paused; and Yudhishthira answered

him thus, 'O Govinda, full well do I know thy fondness for me. Thou hast ever favoured me with thy love and thy friendship.

And, O holder of the mace and the discus. O scion of Yadu's race, O glorious one, if (now) with a pleased mind thou dost

permit me to go to the ascetic's retreat in the woods, then thou wouldst compass what is highly desired by me. Peace find I

none after having slain my grand-father, and that foremost of men, Karna, who never fled from the field of battle. Do thou, O

Janarddana, so order that I may be freed from this heinous sin and that my mind may be purified. As Pritha's son was speaking

thus, the highly-energetic Vyasa, cognisant of the duties of life, soothing him, spoke these excellent words, My child, thy mind

is not yet calmed; and therefore thou art again stupefied by a childish sentiment. And wherefore, O child, do we over and over

again scatter our speech to the winds? Thou knowest duties of the Kshatriyas, who live by warfare. A king that hath performed