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Harivaṃśa
189. Vyasa's presence at Janamejaya's sacrifice
SOUNAKA said:—I have thus recited to you the entire Harivamsha with all its Parvas as recounted by Vyasa's disciple. May this endless history of Hari's family, nectar like and destructive of all sins, please us.
O you endued with patience, because this history is pleasant to ears it has greatly gladdened our hearts. Afterwards, O Sauti, what did the king Janamejaya do on the termination of the Sarpayajna after listening to this most excellent history (1-3)?
SOUTI said:-Hear, I will describe to you all what the king Janamejaya did listening to this most excellent history after the termination of the Sarpayajna. When this sacrifice was finished Parikshit's son Janamejaya collected materials for the celebration of a horse-sacrifice.
Then inviting the Ritwikas, priests and preceptors he said:—“I am desirous of celebrating a horse-sacrifice. Do ye dedicate these horses” (4-6).
Thereupon informed of the object of Parikshit's son Janamejaya, of indefatigable energy, the virtuous-souled Krishna Dwaipāyana, the foremost of the omniscient, all on sudden came there for witnessing (the sacrifice).
Beholding the great Rishi Veda-Vyasa arrive there the king Janamejaya offered him Arghya, a seat and water for washing his feet according to the rules laid down in Sastras.
O Shounaka, after they had both taken their seats the courtiers, from all sides, began to discourse on diverse Vedic themes.
After they had finished their discourses, king Janamejaya said to the great Muni Veda-Vysa, the grand-father of the Pandavas and his own great grand-father (7–10):-
"The story of the Mahabharata, having many meanings and abounding in Srutis, is exceedingly pleasant to ears. It was finished as if in a moment.
The history, which spreads glories and gives fame like unto milk in a conch-shell, has been beautifully recorded by thee. As a man is not satisfied with ambrosia and bliss of heaven, so I am not with listening to the stories of the Mahabharata.
Thou art omniscient, O Brahman and therefore I accost thee whether Rajasuya was not the cause of the destruction of the Kurus. It appears to me that as many unconquerable kings meet with death at the time of revolution so the Rajasuya Yajna was ordained for battle.
I have heard that when this Rajasuya was undertaken by Soma it was followed by the war of which Taraka was the root. Afterwards when Varuna undertook this great sacrifice it was followed by the war between gods and Asuras.
When the royal saint Harishchandra undertook this sacrifice it was followed by the battle Adivaka in which many Kshatriyas were killed.
Last of all when the worshipful Pandavas undertook this most arduous sacrifice it was followed by the great Bhārata war. O great sir, why did you not all put a stop to that Rajasuya Yajna the root of the world-destroying war?
It is difficult to celebrate this sacrifice well with all its branches. When one of the branches of a sacrifice is neglected it leads to the destruction of people.
Thou art the grand-father of our ancestors, their first lord and art cognizant of the past and future. Thyself living as their guide why did those intelligent kings, as if having none to govern them, and deviating from the paths of morality, commit sin?" (11-23).
VYASA said:-O king, forsooth urged on by Destiny those kings acted against the established usages and customs. They did not ask me any thing about the future.
And, I too did not tell them any thing unasked. Besides I was not capable of counteracting the future result, for none can with stand the work of Destiny.
I will describe to you the future subject about which you have questioned me. But Destiny is now very powerful. And even listening to my words you will not be able to carry them out.
Either through fear or zeal you will not be able to stand in the ways of a man for it is impossible to overcome predestination. The Sruti lays down that the Kshatriyas should celebrate Ashwamedha,
the foremost of sacrifices.
On account of the greatness of that sacrifice Vāsava will violate your Ashwamedha. O king. even if you are capable of withstanding Vāsava either by your manliness or through the will of the Providence you should not celebrate such a sacrifice.
However you, Sakra, or the presiding priests will commit no sin thereby for Destiny is all-powerful. Ordained by Destiny Brahmā will obstruct the termination of Indra's sacrifice.
In the course of time and according to the will of the Providence creation will come to an end with the termination of a cycle and the Brāhmanas will sell the fruits of sacrifices.
Therefore know this universe mobile and immobile, as being subject to Destiny (24-32).
JANAMEJAYA said:-O reverend sir, tell me, what cause will arrive for putting a stop to the horse-sacrifice. Hearing it I will desist (33).
VYASA said:—O king, the cause thereof will be the ireful curse of a Brahmana. You may fare well if you try to avoid it. O slayer of enemies, as long as the world will last, the Kshatriyas will not be able to collect materials for your horse-sacrifice (34–35).
JANAMEJAYA said:-Aswamedha will be stopped by the power of the fiery curse of a Brahmana, but I will be the instrument thereof. Indeed I am filled with fear and shame.
How will a man like myself, the performer of many good deeds, like unto a bird, tied with a noose, flying into the sky, engage in such a cursed work, and exert to live?
If I engage in such a work, through me a rite, practised from generation to generation, will be spoiled. Console me, saying that the horse-sacrifice will again be undertaken (by kings) (36–38).
VYASA said:—As an energy, counteracted by another, lives in it, so the Aswamedha sacrifice, although stopped, will exist in the gods and Brāhmanas.
Leading the life of a soldier, some descendants of Kashyapa will again revive this horse-sacrifice in the Kali-Yuga.
O king, as the hour of universal dissolution brings into being many evil portends such as white planets so a Brāhmana, born in his race, will revive this sacrifice in the cycle of Kali.
This sacrifice will bestow proper fruits on men celebrating it and they will range at the gate of the end of the cycle encircled by the Rishis.
From that time the senses of men will not renounce the fruits of the pristine good works and will not be attached to them in this world.
A highly subtle religion, deviating from the duties of the four orders, and having charity at its root only, the offspring of the time, will flourish.
Practising austerities to a small extent men, O Janamejaya, at the end of this cycle will acquire spiritual powers. Thus blessed they will practise pious rites (39–45).
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