Mahabharata Vol. 3 (Penguin Translated Texts)
Page 43
521(224)
Vaishampayana said, ‘After having been seated with Markandeya, the other brahmanas and the great-souled Pandavas and spoken to them about pleasant subjects, Janardana Madhusudana took his leave in the appropriate way. Keshava ascended his chariot and asked for Satya. Then Satyabhama embraced Drupada’s daughter and spoke these cordial words to her, as was in conformity with her affectionate sentiments. “O Krishna! May you not suffer from any anxiety or grief. May you not lie awake at night. You will win the earth when your husbands, who are the equals of the gods, subjugate it. You are good in conduct. You have the propitious marks. O black-eyed one! No one like you can confront difficulties for long. I have heard that it is certain that, together with your husbands, you will enjoy the earth, without any enemies and without any thorns. O Drupada’s daughter! When the sons of Dhritarashtra have been killed and the enmity has been avenged, you will behold the earth, protected by Yudhishthira. You will soon see those wives of the Kuru lineage, who, deluded by insolence, laughed at you when you left for banishment, in a state of despair. O Krishna! Know that all those who caused you misery, when you were in a situation that was unpleasant, will depart for Yama’s abode. Your sons Prativindhya, the illustrious Sutasoma, Arjuna’s son Shrutakarma, Nakula’s son Shatanika and Shrutasena begotten by Sahadeva are all brave and skilled. Your sons are skilled in use of weapons. They are living happily with Abhimanyu in Dvaravati, a place they love. Like you, Subhadra loves them with all her soul. Without any conflict, she is affectionate towards them and has no worries on their account. Pradyumna’s mother6 loves them with all her soul. Keshava instructs them, with Bhanu7 and the others. My father-in-law always looks after their food and attire. With Rama8 and the others, all the Andhakas and Vrishnis are devoted towards them. O beautiful one! They love them as much as Praduymna.” Having spoken these affectionate and kind words, pleasant to the mind, she made up her mind to leave and went towards Vasudeva’s chariot. The beautiful Satyabhama, Krishna’s queen, circumambulated Krishna9 and ascended Shouri’s10 chariot. After he had smiled and comforted Droupadi, the best of the Yadu lineage, the scorcher of enemies, took his leave and left on those swift steeds.’
Section Thirty-Nine
Ghosha Yatra Parva
This parva has 519 shlokas and nineteen chapters.
Chapter 522(225): 31 shlokas
Chapter 523(226): 22 shlokas
Chapter 524(227): 24 shlokas
Chapter 525(228): 29 shlokas
Chapter 526(229): 29 shlokas
Chapter 527(230): 31 shlokas
Chapter 528(231): 21 shlokas
Chapter 529(232): 21 shlokas
Chapter 530(233): 21 shlokas
Chapter 531(234): 28 shlokas
Chapter 532(235): 25 shlokas
Chapter 533(236): 15 shlokas
Chapter 534(237): 15 shlokas
Chapter 535(238): 49 shlokas
Chapter 536(239): 26 shlokas
Chapter 537(240): 47 shlokas
Chapter 538(241): 37 shlokas
Chapter 539(242): 24 shlokas
Chapter 540(243): 24 shlokas
Ghosha means a herdsman, as well as a station where cowherds assemble. Yatra means an expedition or invasion. This parva is named after an expedition the Kouravas undertake to see the ghoshas in Dvaitavana, where the Pandavas are residing. The Kouravas are captured by the gandharvas and are released by the Pandavas. At this insult, Duryodhana resolves to fast to death and is dissuaded. He returns to Hastinapura and performs a sacrifice.
522(225)
Janamejaya asked, ‘While those foremost among men lived in the forest, their bodies lean from the cold, the heat, the wind and the sun, they arrived at the lake and the sacred wood.1 What did the Parthas do next?’
Vaishampayana said, ‘When Pandu’s sons arrived at the lake, they dismissed their people and gave them instructions. They then roamed through beautiful forests and mountains and regions that were along rivers. When those brave ones dwelt there, studying and engaged in austerities, many venerable ones, learned in the Vedas, came to visit them. Those foremost among men showed them homage. One day, a brahmana arrived to visit the Kurus. He was skilled in recounting tales. Having spent some time, he went as he willed to visit the king who was Vichitravirya’s son.2 Having been honoured by the aged king, supreme among the Kurus, he seated himself. On being asked, he began to recount stories about the sons of Dharma, Anila and Indra, and the twins.3 They were in difficulties. They were lean in their bodies from the wind and the heat. They were almost prostrate through terrible misery. Though she had the brave ones for her protectors, Krishna was like one without a protector and was overwhelmed through suffering.
‘On hearing his words, the king who was Vichitravirya’s son was disturbed and was flooded with compassion. He had learnt that the sons and grandsons of a king had been immersed in a river of difficulties in the forest. His inner soul was full of misery. His sighs were full of tears shed for the Parthas. He thought that he himself was responsible for everything. He collected himself in some fashion and spoke these words. “Dharmaraja is the eldest of my sons. How is it that the truthful Ajatashatru, pure and devoted to the conduct of aryas, must now sleep on the ground? He earlier used to sleep on beds covered with soft ranku4 skin. He is like Indra and used to be awoken every day by the praises of minstrels and bards. Before night is over, he is now awoken from the bare ground by flocks of birds. Vrikodara is lean in the body from the wind and the sun. His limbs are full of wrath. His limbs do not deserve this. Before Krishna’s eyes, how does he sleep on the earth, on the surface of the ground? Arjuna is delicate and intelligent. He is under the control of the king who is Dharma’s son. But yet, with all his limbs in pain, it is certain that he will not sleep at night, overcome by anger. On seeing the twins, Krishna, Yudhishthira and Bhima, devoid of happiness, he will sigh like an energetic serpent and it is certain that he will not sleep at night, overcome by anger. Though deserving of happiness, the twins are wretched. Their forms are the equal of the gods. It is certain that they are disturbed and will spend the nights awake, restrained only because of dharma and truth. The son of the wind-god is strong and is equal to the wind-god in strength. It is certain that his terrible energy is restrained by dharma. It is certain that he sighs, suffering this in rage. Tossing and turning on the ground, he desires the death of my sons. He is restrained by truth and dharma. He is waiting for the time when he can overcome them in battle. Ajatashatru was vanquished through deceit and Duhshasana spoke harsh words to him then. They must have penetrated Vrikodara’s limbs and consumed his inside, like a fire burns kindling. Dharma’s son never thinks about evil deeds. Dhananjaya always follows him. But dwelling in the forest, Bhima’s anger is increasing, like a fire fanned by the wind. He is being tormented by that rage. The brave one is kneading one hand with the other. He is heaving terrible and warm sighs, as if he wants to burn down my sons and grandsons. The wielder of the Gandiva and Vrikodara are like the fire at the time of destruction. With arrows that blaze like thunder, they leave no residue from the armies of enemies. Duryodhana, Shakuni, the son of the suta5 and the extremely evil-minded Duhshasana only saw the honey. They did not see the fall, nor Vrikodara and Dhananjaya. Having performed good or evil deeds, a man awaits the fruits of the deed that has been done. But the fruits often bind him. How can a man be freed from that? When the field has been ploughed well and the seed has been sown, when the god has rained at the right time, has it ever been seen that there is no fruit? I think that it is not possible without destiny. The Pandavas are always devoted to that which is right. But the one who knows the minds of dice6 was not fair. Attached to my evil sons, neither was I. That became the fire of destruction for the Kurus. It is certain that the wind will blow, even if it is not instructed. It is certain that a woman who has conceived will give birth to offspring. It is certain that dawn signals the death of night and that evening signals the death of the day. Regardless of the acts performed by us and those
performed by others, regardless of riches donated by men, when it comes to obtaining the fruits, what are the fruits one obtains? If nothing remains of deeds, why perform them? We protect our riches so that they are not divided, do not drain off, and are not eroded. If they are not protected, they would divide into a hundred parts. But it is certain that deeds are not destroyed in this world. Behold Dhananjaya’s valour. From the forest, he went to Shakra’s world. He obtained divine weapons of four kinds.7 Having obtained the knowledge, he again returned to this world. Where is the man who has gone to heaven in his own body and desires to return again, unless he has seen the innumerable Kurus on the point of death, overcome by destiny? Arjuna Savyasachi is the wielder of the bow. The bow named Gandiva is the essence of the world. There are celestial weapons in his possession. Who can withstand the energy of those three?”8 Having secretly heard these words of the king, Duryodhana and Soubala9 were disturbed. They went to Karna and told him everything. The one with limited intelligence10 was unhappy at what he had heard.’
523(226)
Vaishampayana said, ‘Together with Soubala, Karna heard these words of Dhritarasthra. At an appropriate time, he spoke thus to Duryodhana. “O descendant of the Bharata lineage! You have exiled the brave Pandavas through your own valour. You now enjoy the earth alone, like the killer of Shambara in heaven.11 O lord of men! O king! All the kings of the east, south, west and north pay tribute to you. The blazing Lakshmi used to serve the Pandavas earlier. O king! But with your brothers, you have now won her. O king! The blazing prosperity that we earlier saw, for a short time, with Yudhishthira in Indraprastha, is now with you and he is oppressed by sorrow. O king! You have snatched it from Yudhishthira with your intelligence and strength. O mighty-armed one! That radiance is seen to be with you now. O Indra among kings! O slayer of enemy warriors! All the kings are now established under your suzerainty and ask you what they should do. O king! The entire goddess earth is yours now—with the ocean as a garment, with mountains and forests, with villages, cities and mines, with many groves and countries, and adorned with habitations. O king! The brahmanas praise you and you are worshipped by the kings for your manliness. You shine among them, like the one with the rays12 among the gods in heaven. O king! Surrounded by the Kurus, you shine like King Yama amidst the Rudras, Maruts and Vasava,13 like the king of the nakshatras.14 Let us go and see the Pandavas, residing in the forest and bereft of prosperity. They always slighted you and never showed you respect. O great king! It is said that the Pandavas reside, together with the forest-dwelling brahmanas, near Lake Dvaitavana. O great king! Go there with your supreme prosperity and torment the sons of Pandu with your energy, like the sun. You are established in your kingdom and they have been dislodged from their kingdom. You have wealth and they are deprived of wealth. They are without prosperity and you are full of prosperity. O king! Go and see the sons of Pandu. Let the Pandavas behold you like Nahusha’s son Yayati, with great splendour and established in great fortune. O lord of the earth! This prosperity, that well-wishers and ill-wishers see in a radiant man, is considered to be real power. Like a man who stands on a mountain and looks down on earth, what happiness can there be that is greater than being on plain ground while one’s foes are on uneven terrain? O tiger among kings! The birth of a son or the obtaining of a kingdom does not bring as much bliss as seeing one’s enemies in misery. What happiness will there not be, on being successful oneself, and on seeing Dhananjaya attired in bark and skins? Let your wives, attired in excellent garments, see the miserable Krishna, attired in bark and skins, and thereby increase her grief. Bereft of riches, let her criticize her own self and her life. She felt grief in the midst of the assembly hall. But on seeing your wives adorned in ornaments, the grief will be greater.” O Janamejaya! Thus did Karna and Shakuni speak to the kings,15 and having spoken, they fell silent.’
524(227)
Vaishampayana said, ‘When King Duryodhana heard Karna’s words, he was extremely delighted. But he again became sad and spoke these words. “O Karna! What you have told me has always been in my mind. But I will not obtain permission to go to where the Pandavas are. Dhritarashtra, lord of the earth, always mourns for those brave ones. Because of the power of their austerities, he considers the Pandavas to be superior. If the king gets to know about our desires, he will seek to protect the future and not grant us permission. O immensely radiant one! There can be no reason to go to Dvaitavana than to exterminate the enemies who are in the forest. At the time of gambling with the dice, you know the words Kshatta16 addressed to me, you and Soubala. Thinking of all those words and the other lamentations, I cannot make up mind as to whether one should go or not go. I will obtain great pleasure if I see Bhima and Phalguna,17 together with Krishna, miserable in the forest. The pleasure that I will get from winning the earth is less than that from seeing the sons of Pandu, clad in bark and skins. O Karna! What joy can be greater than the sight of Drupada’s daughter Droupadi, clad in red18 garments in the forest? If Dharmaraja, Bhimasena and Pandava19 see me united with this supreme prosperity, it is worth living. But I do not see a means whereby we can go to the forest, or a means whereby the king will give us permission to go. Therefore, together with Soubala and Duhshasana, find out a skilful means whereby we can go to the forest. After I have thought about whether one should go or not go, I will approach the king tomorrow. When I am seated with Bhishma, supreme among the Kurus, together with Soubala, you must propose the reason that you have thought of. Having heard the words of Bhishma and the king about going, I will then entreat the grandfather20 and decide on the course of action.” All of them agreed to this and returned to their houses.
‘When night was over, Karna came to the king. Karna smilingly told Duryodhana, “O lord of men! A means has been found. Listen. O lord of men! All the ghoshas21 are in Dvaitavana, awaiting you. There is no doubt that we can undertake an expedition to the ghoshas. O lord of the earth! It is always proper to go on a ghosha expedition. O king! If you tell your father this, he will grant you permission.” While they were conversing in this fashion, having decided on the ghosha expedition, Shakuni, the king of Gandhara, smilingly replied. “I can see that this means of going is without any difficulties. The king will not only give us permission, he will press us to go. O lord of men! All the ghoshas in Dvaitavana are waiting for you. There is no doubt that we can go there on a ghosha expedition.” All of them then laughed and offered each other their palms.22 Having decided on this, they went to see the foremost among the Kurus.’
525(228)
Vaishampayana said, ‘O Janamejaya! O descendant of the Bharata lineage! Then they all went to Dhritarashtra and asked about the king’s welfare, and the king asked about them in return. A cowherd named Samanga had been instructed earlier. He approached Dhritarashtra and told him about the cattle that were nearby. O lord of the earth! Then Radheya23 and Shakuni spoke to Dhritarashtra, lord of men and the foremost among kings. “O Kourava! The ghoshas are in beautiful regions. The right time for branding the calves has arrived. O king! This is also an excellent time for your son to go on a hunt. Therefore, you should give Duryodhana permission to go.” Dhritarashtra replied, “O son! Hunting and inspecting of cattle are worthy tasks. I remember that one should not trust cowherds completely. But I have heard that those tigers among men24 are somewhere near. Therefore, I do not think that you should go there yourself. They were vanquished through deceit and now live in that great forest in misery. O Radheya! Those maharathas are capable and are always engaged in austerities. Dharmaraja is never angered. But Bhimasena is prone to anger. Yajnasena’s daughter25 is also full of fire. Full of insolence and delusion, you are certain to commit a transgression and they will burn you down with the power of their austerities. Or the brave and armed ones may be overcome with anger. With swords that are girded and with energetic weapons, they will burn you down. Even if you succeed in harming them through force of numbers, that will not be the act of an arya. But I do not think this to be possible. The mighty-arm
ed Dhananjaya has lived in Indra’s world. Having obtained celestial weapons, he has returned to the forest. In earlier times, when he had not obtained these weapons, Bibhatsu26 had conquered the earth. Having obtained the weapons, why should the maharatha not be able to kill you now? If you listen to my words once you have gone there, even then, there will be reason for anxiety and it will be a sojourn of unhappiness. Some soldiers of yours may cause injury to Yudhishthira. Even if the act has not been intended, the sin will be ascribed to you. O descendant of the Bharata lineage! Therefore, let skilled men go there for the branding. I do not like the idea of your going there yourself.” Shakuni said, “The eldest Pandava is learned in dharma. He has taken an oath in the assembly hall that he will live in the forest for twelve years. O descendant of the Bharata lineage! All the Pandavas follow him and are devoted to dharma. Kounteya Yudhishthira will never exhibit anger towards us. We are extremely desirous of going out on a hunt. We also wish to do the numbering.27 We have no desire to see the Pandavas. There will be no conduct there that does not befit an arya. We will not go to the place that they have sought refuge in.” Having been thus addressed by Shakuni, Dhritarashtra, the lord of men, reluctantly gave Duryodhana permission to go, together with his advisers.