Harivamsha MahA PurANam - bhaviShya Parva
vyAsaM prati rAjasUyaviShaye janamejayaprashnaH
harivamsha in the mahAbharata - bhaviShyaparva
Chapter 3-2 - Janamejaya questions vyAsa about rAjasUya
ukto.ayaM harivaMshaste parvANi nikhilAni cha |
yathA puroktAni tathA vyAsashiShyeNa dhImatA ||3-2-1
(O the son of lomaharShaNa!) You have told us all about the genealogy of
hari (viShNu - kR^iShNa) with all the sections thereof as told by the
disciple of vyAsa (vaishampAyana) with intellect.
Your recital of the story of hari, along with the itihAsa (of mahAbhArata)
provides immense pleasure for all of us, destroying all sins like
sukhashrAvyatayA dhIra manohlAdayatIva naH |
janamejayastu nR^ipatiH shrutvA chAkhyAnamuttamam |
saute kimakarotpashchAtsarpasatrAdanantaram ||3-2-3
O self-controlled! Our minds are highly pleased by hearing
this story which is good to tell and hear. O The son of lomaharShana (sauti)!
On hearing this best story, what did king janamejaya do after performing the
janamejayastu sa nR^ipaH shrutvA chAkhyAnamuttamam |
yadArabhattadAkhyAsye sarpasatrAdanantaram ||3-2-4
sauti, the son of lomaharShaNa (ugrashravas), said:
(O shaunaka!) I shall tell you what king janamejaya did, after hearing this
best story and after performing the snake sacrifice.
tasminsatre samApte.atha rAjA pArIkShitastadA |
yaShTuM sa vAjimedhena saMbhArAnupachakrame ||3-2-5
After concluding the snake sacrifice, the son of parIkshit, king janamejaya
began to collect all items for performing the horse sacrifice.
R^itvikpurohitAchAryAnAhUyedamuvAcha ha |
yakShye.ahaM vAjimedhena hayamutsR^ijyatAMiti ||3-2-6
Summoning the R^itvik-s (the four priests hotr, adharyu, brahman and udgAtr)
priests and the preceptors, the king said: I shall perform the horse
sacrifice. Let the horse be set free.
tato.asya vij~nAya chikIrShitaM tadA
kR^iShNo mahAtmA sahasA.a.ajagAma |
dvaipAyanaH sarvaparAvaraj~naH ||3-2-7
Knowing about the king's thoughts, kR^iShNa dvaipAyana (vyAsa),
the great soul who knows about all distant and near , arrived there
suddenly to meet the son of parIkShit, janamejaya, having a magnanimous mind.
pArIkShitastu nR^ipatirdR^iShTvA tamR^iShimAgatam |
arghyapAdyAsanaM dattvA pUjayAmAsa shAstrataH ||3-2-8
King janamejaya, son of parIkShit, seeing that the sage has arrived,
received him respectfully, and worshipped him as ordained, by washing his
feet and offering a seat to him.
tau chopaviShTAvabhitaH sadasyAstasya shaunaka |
kathA bahuvidhAshchitrAshchakrAte vedasaMhitAH ||3-2-9
O shaunaka! (sauti continued) Both of them sat comfortably. The members of
the assembly sat around them. They discussed wonderful subjects of many
kinds as given in vedas.
tataH kathAnte nR^ipatirnodayAmAsa taM munim |
pitAmahaM pANDavAnAmAtmanaH prapitAmaham ||3-2-10
At the end of the discussion, the king prompted the sage, the grandfather of
pANDava-s, his great grandfather.
mahAbhAratamAkhyAnaM bahvarthaM shrutivistaram |
nimeShamAtramapi me sukhashrAvyatayA gatam ||3-2-11
(janamejaya said) The story of mahAbhArata is full of multiple
meanings. The meanings of shruti is explained in this. It is a good story to
be told and heard. I heard the good story and for me the time of several
days passed quickly like a blink of an eye.
vibhUtivistArakaraM sarveShAM vai yashaskaram |
tvayA suvihitaM brahma~nsha~Nkhe kShIramivAhitam ||3-2-12
As created by you, it explains the all pervading power of viShNu and
honours all, O the one having the soul of brahma, as if the milk ocean is
filled in a conch.
amR^itena tu tR^iptiH syAdyathA svargasukhena cha |
tathA tR^iptiM na gachChAmi shrutvemAM bhAratIM kathAm ||3-2-13
As one is not satisfied by immortality and also not by the pleasures of
heaven, I am also not satisfied yet by hearing this story of bhArata.
(I am eager to hear more).
anumAnya tu sarvaj~naM pR^ichChAmi bhagavannaham |
hetuH kurUNAM nAshasya rAjasUyo mato mama ||3-2-14
O lord! I want to ask you, who knows all, something with your permission.
The rAjasUya (sacrifice) is reason for the destruction of kurus. This is my
duHsahAnAM yathA dhvaMso rAjanyAnAmupaplave |
rAjasUyaM tathA manye yuddhArthamupakalpitam ||3-2-15
Seeing the manner in which the kings who are difficult to conquer were
destroyed in the great battle, I think that rAjasUya sacrifice was the
cause for the battle.
rAjasUyastu somena shrUyate pUrvamAhR^itaH |
tasyAnte sumahadyuddhamabhavattArakAmayam ||3-2-16
I have heard that soma had conducted the rAjasUya sacrifice long ago.
At the end of the sacrifice, the great war tArakAmaya took place.
AhR^ito varuNenAtha tasyAnte sumahAkratoH |
devAsuraM mahAyuddhaM sarvabhUtakShayAvaham ||13-2-17
At the end of the great (rAjasUya) sacrifice conducted by varuNa, there was
a great war between the deva-s and asura-s, which caused the destruction
of all beings.
harishchandrashcha rAjarShiH kratumenamupAharat |
tatrApyADIbakaM nAma yuddhaM kShatriyanAshanam ||3-2-18
Afterwards, king sage harishchandra also conducted the rAjasUya sacrifice.
At the end of the sacrifice, the battle named ADIbakaM (battle between
vasiShTha (in the form of an aquatic bird (ADI)) and vishvAmitra
(in the form of a crane , Ardea Nivea (baka)) - see nIlakaNTha commentary
and mArkaNDeya purANa)
took place, destroying the kShatriya-s.
tato.anantaramArgeNa pANDavenAtidustaraH |
mahAbhArata ArambaH saMbhR^ito.agniriva kratuH ||3-2-19
Afterwards, the son of pANDu (yudhiShThira) conducted the highly difficult
rAjasUya sacrifice, which became, like the spark of a fire, the cause of
the mahAbhArata war.
tadasya mUlaM yuddhasya lokakShayakarasya tu |
rAjasUyo mahAyaj~naH kimarthaM na nivAritaH ||3-2-20
Then why did you not prevent this great sacrifice rAjasUya, the cause of the
war, which caused the decline of the world?
rAjasUyo hyasaMhAryo yaj~nA~Ngaishcha duratyayaiH |
mithyA praNIte yaj~nA~Nge prajAnAM sa~NkShayo dhruvaH ||3-2-21
It is difficult to perform all the parts of the rAjasUya sacrifice, having
the terrible concluding part (battle). If the sacrifice is not performed
in full, definitely the people will be destroyed.
bhavAnapi cha sarveShAM pUrveShAM naH pitAmahaH |
atItAnAgataj~nashcha nAthashchAdikarashcha naH ||3-2-22
You are the great grandfather for all our ancestors. You are our creator and
protector, our lord, who knows about the past and future.
te kathaM bhavatA netrA buddhimantashchyutA nayAt |
anAthA hyaparAdhyante kunetArashcha mAnavAH ||3-2-23
Why did those people, having intellect, in spite of having you as their
leader, fall from the right conduct? Only the leaderless as well as those
having wrong leaders commit mistakes.
kAlenAdya parItAste tava pUrvapitAmahaH |
na mAM bhaviShyaM pR^ichChanti na chApR^iShTo bravImyahaM ||3-2-24
Your ancestors (pANDava-s) were seized by Time. (Under the influence of Time)
they did not ask me about the future. I will not say anything if I am not
sAmarthyaM cha na pashyAmi bhaviShyasya nivartane |
parihartuM na shakyA hi kAlena vihitA gatiH ||3-2-25
I do not see the ability in any one for changing the future. One is unable
to stop the course of Time.
tvayA tvidamahaM pR^iShTo vakShyAmyAgantu bhAvi yat |
atashcha balavAnkAlaH shrutvApi na kariShyasi ||3-2-26
Since you asked me about this, I shall tell you about the imminent future.
But then Time is more powerful, since, even after hearing about what
is to be done, you will not do it.
na saMrambhAnna chArambhAnna vai sthAsyasi pauruShe |
lekhA hi kAlalikhitAH sarvathA duratikramaH ||3-2-27
You will not be able to stay firm in prowess either by fear
effort. The line drawn by Time can not be crossed by any means.
ashvamedhaH kratuH shreShThaH kShatriyANAM parishrutaH |
tena bhAvena te yaj~naM vAsavo dharShayiShyati ||3-2-28
It is well known that the horse sacrifice is best for kShatriya-s.
Due to this greatness of the sacrifice, vAsava (indra) will spoil your
yadi tachChakyate rAjanparihartuM katha~nchana |
daivaM puruShakAreNa mA yajethAshcha taM kratum ||3-2-29
O king! Is it possible to prevent this by any means? Is it possible to
overcome fate with poweress? Hence please do not perform this sacrifice.
na chAparAdhaH shakrasya nopAdhyAyagaNasya te |
tava vA yajamAnasya kAlo.atra duratikramaH ||3-2-30
There is no fault of indra in this, no fault of the priests, not your
fault, who is the lord of the sacrifice. Time can not be challenged.
tasya saMsthAkR^itamidaM kAlasya parameShThinaH |
yathA dR^iShTaM prajAsargaM gamiShyati yugakShaye ||3-2-31
That is the nature of Time as prescribed by the lord, the creator. As seen
by the lord, the creations will go to their natural destruction at the end
tathA yaj~naphalAnAM cha vikretAro dvijAtayaH |
tatpraNeyaM nibodhasva trailokyaM sacharAcharam ||3-2-32
As prescribed by the creator, the fruit of the sacrifice is dealt by the
Brahmins. All the
fixed and moving objects of the three worlds is under the control of Time.
nivR^ittAvashvamedhasya kiM nimittaM bhaviShyati |
shrutvA parihariShyAmi bhagavanyadi manyase ||3-2-33
What will be the cause for stopping the horse sacrifice? O lord! If you
agree to tell me, I will try to compensate for it.
nimittaM bhavitA tatra brahmakopakR^itaM prabho |
yatethAH parihartuM tvamityetadbhadramastu te ||3-2-34
O lord! The cause will be your anger against Brahmins with which the
cause for stopping the sacrifice will occur. Try to compensate it.
This is what I have to tell you. Let there be good to you.
tvayA vR^ittaM kratuM chaiva vAjimedhaM paraMtapa |
kShatriyAnAhariShyanti yAvadbhUmirdhariShyati ||3-2-35
O the one who tortures the enemies! The horse sacrifice similar to the one
performed by you will not be performed by any kShatriya-s till the time
the earth exits.
nivR^ittAvashvamadhasya brahmashApAgnitejasA |
ahaM nimittamiti me bhayaM tIvraM tu jAyate ||3-2-36
If I am the reason for stopping the horse sacrifice due to the splendor of
the fire of the curse by
Brahmins, then I am terribly upset.
kathaM hyakIrtyA yujyeta sukR^itI madvidho janaH |
lokAnutsahate gantuM khaM sapAsha iva dvijaH ||3-2-37
The good men like me who do good deeds will not like to have bad fame.
Like a bird tied with a rope, which tries to reach the sky, we do not want to face the
world with bad fame.
yathA hyanAgatamidaM dR^iShTamatra praNAshanam |
yadyasti punarAvR^ittiryaj~nasyAshvAsayasva mAm ||3-2-38
As you see the destruction of the sacrifice in future, if there is a way to
perform the sacrifice, then console me by telling me about it.
upAttayaj~no deveShu brAhmaNeShUpapatsyate |
tejasA vyAhR^itaM tejastejasyevAvatiShThate ||3-2-39
The splendour of the sacrifice will be contained in the gods and the brahmins.
(of the sacrifice) which originates from splendor will definitely
be contained only by the splendor.
audbhijjo bhavitA kashchitsenAnIH kAshyapo dvijaH |
ashvamedhaM kaliyuge punaH pratyAhariShyati ||3-2-40
There will be a kashyapa Brahmin, named senAni who will come up
from the bowels of earth. He will again perform the horse sacrifice in the
tadyuge tatkulInashcha rAjasUyamapi kratum |
AhariShyati rAjendra shvetagrahamivAntakaH ||3-2-41
yathA balaM manuShyANAM kartR^INAM dAsyate phalam |
yugAntadvAramR^iShibhiH saMvR^itaM vicharishyati ||3-2-42
O the indra of the kings! During that era, the one who is born in the same
good race will perform the rAjasUya sacrifice in the same way like the
shvetagraha (the appearance of which bodes calamity) appears at the
destruction of the world.
It will be fruitful for those men who do the sacrifice as per the power.
The opening at the end of the era will be protected by the R^iShi-s as
tadAprabhR^iti hAsyanti nR^iNAM prANAH purAkR^itIH |
na nivartiShyate loke vR^ittAntAvartaneShviha ||3-2-43
From that day, the soul of men will abandon the good conduct
established in yore. The
order will not sustain in the affairs of the world.
tadA sUkShmo mahodarko dustaro dAnamUlavAn |
chAturAshramyashithilo dharmaH pravichaliShyati ||3-2-44
Then the subtle dharma will provide great results. But due to many obstacles
it will be difficult to follow the dharma. The root of the dharma will be
charity. On breaking up of the four states, dharma will also deviate from
tadA hyalpena tapasA siddhiM prApsyanti mAnavAH |
dhanyA dharmaM chariShyanti yugAnte janamejaya ||3-2-45
Then men will attain expertise even with a little penance. O janamejaya!
(vyAsa continued) At the end of the era, only the blessed will follow the
path of dharma.
iti shrImahAbhArate khileShu harivaMshe bhaviShyaparvaNi
Thus this is the second chapter of bhaviShya parva, harivaMsha, khila of
mahAbhArata, janamejaya questions vyAsa about rAjasUya
Note 1: Instead of "kAlena viparItAste" (Gita Press and Chitrashala
editions), we have adopted "kAlenAdya parItAste" (BORI).
Itranslated by G. Schaufelberger, schaufel @ wanadoo.fr, August 16, 2008
Further proof-read by K S Rmachandran, ramachandran_ksr @ yahoo.ca
If you find any errors compared to Chitrashala Press edition,
send corrections to A. Harindranath, harindranath_a @ yahoo.com
Translated to English by A. Purushothaman [purushothaman_avaroth @
yahoo.com] and A. Harindranath
October 26, 2011