“Now,” said Ugrashravas, “I have related
the story of the Pandavas and Kauravas
in its entirety.” The bard fell silent.
Then he rose, preparing to take his leave,
but the Naimisha Forest seers detained him,
clamorous for more: “What happened then
at King Janamejaya’s snake sacrifice?
What did the king say when Vaishampayana
had finished telling Vyasa’s epic tale?”
“He too wished to know what happened next
(since no one wants a great story to end),
bombarding Vaishampayana with questions:
Did the heroes enjoy heaven for ever?
Did they attain freedom from death and rebirth?
What about those who had not been mentioned—
Ghatotkacha, say, and Jayadratha?
“So, with the approval of Vyasa,
his disciple answered the king’s questions.
‘When a person goes to Indra’s realm,
spending time in heaven and in hell,
not all the fruit of their actions on earth,
their karma, is used up. In the course of time,
they are reborn in whatever body
they deserve, according to the balance
of the good and bad deeds that still cling to them.
Those who have no remaining karma
are not reborn, and reach absolute freedom.
‘For most of the heroes whose earthly deeds
are told in Vyasa’s epic poem—whose names
we do not even know—it is not revealed
what was their journey in the afterlife,
nor what was the nature of their next rebirth.
But some of those whose parts in the great events
were most significant were incarnated
portions of gods and other divine beings.
After their task in this world was accomplished,
they returned and fused with those deities.’
And Vaishampayana listed by name
the demons, rakshasas and deities
associated with each character
in the great narrative.”
The forest seers
urged Ugrashravas to tell them more
(as the king had urged Vaishampayana)
concerning the creation of the cosmos,
and how it happened that the first king, Prithu,
was appointed. What was it that caused
the battle between gods and demons, leading
Vishnu-Narayana to descend to earth?
They asked the bard to tell what he had heard
about the life of Krishna Vasudeva
and his people, the Vrishnis and Andhakas.
Ugrashravas described the early life
of Krishna and Balarama, their childish pranks
among the cowherders, and Krishna’s part
in the Vrishnis’ migration to Dvaraka.
Many tales were told, but at last the bard
turned to leave the forest and travel on.
No one knew where next he might relate
the marvelous story.
These were his parting words:
“What is found in the poem I have recited—
concerning dharma, riches and enjoyment,
as well as the path to final liberation—
may be found elsewhere. But anything
it does not contain will be found nowhere.
“It is sacred, equal to the Vedas.
It should be heard by everyone on earth,
the most exalted as well as the most humble.
To read it brings enormous benefit.
To recite it spreads enlightenment,
for whoever gives voice to these teachings
takes on the mantle of the wise Vyasa.
It is said that the day’s sins may be dissolved
by listening to a part of it at night
in a joyful spirit, with a trustful heart,
with a perfect quality of attention.
“Just as Himavat is a mine of jewels,
the Mahabharata is a fathomless
mine of wisdom, precious gems of knowledge
for anyone receptive to the truth.
“We are born, we live our lives, we die;
happiness and grief arise and fade.
But righteousness is measureless, eternal.”
So ends the matchless Mahabharata,
composed by Vyasa, for the good of all.