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...

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Section CXVIII

"Vyasa said, 'It is in consequence of a meritorious act, O worm, that you, though born in the intermediate order of being, art not stupefied. That act is mine, O worm, in consequence of which you are not stupefied.[1] In consequence of the puissance of my penances, I am able to rescue a being of demerit by granting him a sight only of my person. There is no stronger might than the might that attaches to penances, I know, O worm, that you have taken birth in the order of worms through the evil acts of your past life. If, however, you think of attaining to righteousness and merit, you mayst again attain to it. Deities as well as beings crowned with ascetic success, enjoy or endure the consequence of acts done by them in this field of action. Amongst men also, when acts of merit are performed, they are performed from desire of fruit (and not with disregard for fruit). The very accomplishment that one seeks to acquire are sought from desire of the happiness they will bring.[2] Learned or ignorant (in a former life) the creature that is, in this life, destitute of speech and understanding and hands and feet, is really destitute of everything.[3] He that becomes a superior Brahmana adores, while alive, the deities of the sun and the moon, uttering diverse sacred Mantras. O worm, you shalt attain to that state of existence. Attaining to that status, you will enjoy all the elements converted into articles of enjoyment. When you have attained to that state, I shall impart to you Brahma. Or, if you wishest, I may place you in any other status!' The worm, agreeing to the words of Vyasa, did not leave the road, but remained on it. Meanwhile, the large vehicle which was coming in that direction came to that spot.[4] Torn to pieces by the assault of the wheels, the worm gave up his life-breath. Born at last in the Kshatriya order through the grace of Vyasa of immeasurable puissance, he proceeded to see the great Rishi. He had, before becoming a Kshatriya, to pass through diverse orders of being, such as hedgehog and Iguana and boar and deer and bird, and Candala and Sudra and Vaisya. Having given an account of his various transformations unto the truth-telling Rishi, and remembering the Rishi’s kindness for him, the worm (now transformed into a Kshatriya) with joined palms fell at the Rishi’s feet and touched them with his head.'

"The worm said, 'My present status is that high one which is coveted by all and which is attainable by the possession of the ten well-known attributes. Indeed, I who was formerly a worm have thus attained to the status of a prince. Elephants of great strength, decked with golden chains, bear me on their backs. Unto my cars are yoked Kamvoja steeds of high mettle. Numerous vehicles, unto which are attached camels and mules, bear me. With all my relatives and friends I now eat food rich with meat. Worshipped by all, sleep, O highly blessed one, on costly beds in delightful rooms into which disagreeable winds cannot blow. Towards the small hours of every night, Sutas and Magadhas and encomiasts utter my praises even as the deities utter the agreeable praises of Indra, their chief. Through the grace of thyself that art firm in truth and endued with immeasurable energy, I who was before a worm have now become a person of the royal order. I bow my head to you, O you of great wisdom. Do you command me as to what I should do now. Ordained by the puissance of your penances, even this happy status has now become mine!'

"Vyasa said, 'I have today been worshipped by you, O king, with diverse words expressive of reverence. Transformed into a worm, your memory had become clouded. That memory has again appeared. The sin you committed in a former life has not yet been destroyed,—that sin, viz., which was earned by you while you were a Sudra covetous of wealth and cruel in behaviour and hostile to the Brahmanas. You were able to obtain a sight of my person. That was an act of merit to you while you were a worm. In consequence of your having saluted and worshipped me you shalt rise higher, for, from the Kshatriya order you shalt rise to the status of a Brahmana, if only you castest off your life-breaths on the field of battle for the sake of kine or Brahmanas. O prince, enjoying much felicity and performing many sacrifices with copious presents, you shalt attain to heaven and transformed into eternal Brahma, you will have perfect beatitude. Those that take birth in the intermediate order (of animals) become (when they rise) Sudras. The Sudra rises to the status of the Vaisya; and the Vaisya to that of the Kshatriya. The Kshatriya who takes pride in the discharge of the duties of his order, succeeds in attaining to the status of a Brahmana. The Brahmana, by following a righteous conduct, attains to heaven that is fraught with great felicity.'"

Footnotes and references:

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[1]:

What the sage says is that the fact of the worm’s being able to recollect the incidents of his past life is due to some meritorious act. That meritorious act is the very sight of the sage which the worm has been fortunate to obtain.

[2]:

The sense is that among human beings also, acts are done with the intention of securing happiness. In other words, human beings also enjoy the fruits of their good acts and endure those of their evil ones.

[3]:

Literally, the verse runs,—what is that which would forsake a creature that is destitute of etc.,' meaning that such a creature has been already forsaken by everything. Hence, 'the worm that is destitute of speech, etc.' is destitute of everything. Its condition is really fraught with great misery.

[4]:

Jugupsita smritih jata is the paraphrase.

Conclusion:

This concludes Section CXVIII of Book 13 (Anushasana 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 13 is one of the eighteen books comprising roughly 100,000 Sanskrit metrical verses.

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